a Sacrament the first sacrament of the new Testament for the mysticall washing away of sin I shall not doubt but that he did pray that those who are baptized might in that Sacrament receive the holy Ghost Therefore as he was praying the holy Ghost descended in a bodily shape like a dove upon him That Dove was not the holy Ghost himself it was but a visible testification of the speciall presence of the holy Ghost But it descended to bear witness unto Christ and to his Baptisme a baptism not of water onely as St. Johns was but of water and of the holy Ghost It descended upon him S. Joh. 1.33 to the end that St John himself might know him to be that Baptizer And it descended upon him as he was praying to the end that his Church may know that his prayers were heard and that by his prayers he obtained that in his baptism we may receive the holy Ghost as St. Augustine saith Water exhibiting the Sacrament of grace without and the spirit working the benefit of grace within loosing the bond of sin reconciling the good of nature doe regenerate a man in one Christ that was generated of one Adam ad Bonifac. Epist 23. I will not dispute what grace it is which is conferred in Baptisme it sufficeth me to know that it is the grace of regeneration whereby we are born again and do rise again with Christ unto newness of life Rom. 6.3 Gal. 3.27 and of justification whereby we put on Christ It sufficeth me to know that it is the grace of sanctification whereby those that are baptized are purged and cleansed and made holy to the Lord. And therefore Faelix sacramentum aquae nostrae saith Tertullian Eph. 6.23 A happy Sacrament of our water because the sins of our pristine blindness being washt away we are made free to everlasting life De Bapt. cap. 1. And Jesus when he was baptized went up straight way out of the water and loe the heavens were opened unto him and he saw the spirit of God descending like a dove and lighting upon him S. Mat. 3.16 17. And loe a voice from heaven saying This is my beloved son in whom I am well pleased Christ goeth into the wilderness to be tempted Having ended his prayers after that the holy Ghost had descended upon him visibly and his Father had proclaimed him his beloved son and therefore the Messiah from heaven wherein the sacred und undivided Trinity was most apparently manifested for the Father spake from heaven the son was there presently baptized the holy Ghost visibly descended a mystery not observed by the multitude he was directly and immediately led or driven by the Spirit into the wilderness that is to say he went thither by divine impulsion and by the motion and instinct of the holy Ghost that he might there be tempted of the Devill What wilderness that was it is not mentioned further then that St Mark saith that he was there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the wild beasts And therefore in all probability that great wilderness the wilderness of Arabia Petraea through which he led the wandering Israelites by the space of forty years S. Mar. 1.13 Wilderness of Arabia Petraea a wilderness incult dry barren without inhabitants frequented by wild beasts A great and terribâ—e wilderness saith Moses wherein were fiery Serpents and Scorpions and drought where there was no water Such there were none in Judea Deut. 8.15 or in all the land of Canaan though yet we read of many deserts there it is consequent therefore that this was that wilderness into which he went where he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the wild beasts For this wilderness extendeth it self from the borders of Egypt and the red sea to Jordan and to the place where St. Iohn baptized and from thence by the country of Trachonitis to the mountain of Libanus Itinerar Scrip. 432. And in this wilderness were the mountains Sinai and Horeb two tops of one and the same mountain where Moses and Elias types of Christ fasted by the space of forty dayes Into this wilderness he came and there fasted forty dayes and forty nights abstaining totally from all manner of sustenance and during all that time he did eat nothing as St. Luke saith By fasting he fitted and prepared himself to the conflict which he was to have with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tempter S. Luc. 4.2 S. Mat. 4.3 And by compleating the number of forty dayes he answered the Types Therefore went he fasting from Jordan in all likelihood towards mount Horeb one hundred thirty and six miles that so he might terminate his fast in that place where Moses and Elias the one being the law-giver the other the renewer of the law suppressed had terminated theirs The forty dayes being expired and he remaining in the same place the tempter the Devill the Prince of Devils who no doubt had tempted him before at severall times in his childhood and in his youth and in the wilderness for the whole forty dayes of his abode there as St. Mark S. Mar. 1.13 Luc. 4.2 and St. Luke do both of them expresly say came unto him thither to tempt him in a new manner and with stronger temptations then ever before the strongest of all that he could devise He saw that it was in vain for him to suggest sinfull thoughts or otherwise to attempt which way to creep into his heart by unlawfull desires by those waies he had alwaies received the repulse and fallen off with loss He must batter this fort with other manner of Engines if he mean to take it Wherefore he assumes a visible shape and tempeth him face to face comming unto him with the greater confidence in such a desolate place Christ did not provoke the Devill to this combat he sent him no challenge he was led or driven to it by the spirit when the Devill came he gave not the onset but the Devill assailed him and then he received him with divine resolution and fortitude threw him prostrate and trode upon him It was fore-seen and fore-told by the Prophet in the spirit of prophecie Thou shalt tread upon the Lyon and Adder Psal 91.13 the young Lyon and the Dragon shalt thou trample under feet That therefore he might trample under foot this Lyon this Adder this young Lyon this Dragon Then was Jesus led up of the spirit inâ—o the wilderness S. Mat. 4.1 to be tempted of the devill Never was the like combat never were the like combatants never such a brabium or reward fought for The combat was not corporall but spirituall The combatants the prince of Devils and chief captain of all the hellish army and the captain of the host of the Lord. The first temptation The prize or reward for which the combat was the precious souls of all mankind The Devill gives the onset for knowing him to be hungry he first
baptism some of the Disciples of St. John zealously affected in their masters cause stood up for his baptisme which they feared would by means of this new bap isme be totally neglected and disputed with the Jewes about purifying They contending as St. Chrysostome saith that the baptism of their master ought to be preferred before the baptisme of Christs Disciples as if it had some greater thing these as St. Augustine saith affirming Christ to be the greater and that therefore men ought to come unto his baptisme At that time St. Iohn who was not yet cast into prison being gone from Bethabara was baptizing in Aenon Aenon which was a certain town scituate on the west side of the river of Jordan forty and two miles from Hierusalem northward at the distance of two miles from Salim another town lying towards the east side of Jordan forty miles off Hierusalem towards the north Gen. 33.18 a place of note because that Iacob sometimes dwelt there He went thither to have the better opportunity of water for as yet much people came unto his baptisme To end the controversie they appeal unto St. John himself telling him that the same person who had been with him beyond Jordan at Bethabara whom he had baptized and to whom he bare witness that he had now separated himself instituted a new baptisme and that his Disciples did baptize and that men preferred that baptism of theirs before his and resorted unto him to be baptized in far greater numbers For saith the text After these things S. Joh. 3.22 came Jesus and his disciples into the land of Judea and there he tarried with them and baptized And John also was baptizing in Aenon 23 neer to Salim because there was much water there and they came and were baptized For Iohn was not yet cast into prison 24 25 Then there arose a question between some of Iohns disciples and the Iewes about purifying And they came unto Iohn and said unto him Rabbi he that was with thee beyond Iordan to whom thou barest witnesse 26. behold the same baptizeth and all men come to him Whereupon Saint Iohn taketh occasion to preach unto them that most excellent Sermon concerning the person merits and office of Christ the sum and substance of all the Evangelicall doctrine from v. 27. to the end of that third chapter And here to the end that our history be not lame we must lay down something briefly concerning Christ his baptisme Concerning Christ his baptisme and that as well concerning the name as also touching the thing it selfe The word Baptisme is derived from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to plunge or dip into the water as they do that wash any garment or themselves So that baptisme The word Baptism according to the meaning of the word is plunging dipping or washing in water In the Scripture it is taken sometimes in a common sense for all manner of washing and purifying by water but more especially such as the Iewes had either by Mosaicall institution S. Mar. 7.3 4. or by Pharisaicall tradition Sometimes it is taken in a singular or speciall sense and that either metaphorically so that by baptisme is meant the cross affliction martyrdome S. Mat. 20.22 which is Baptismus sanguinis the baptisme of blood Or Synecdochically so that by baptisme is meant the effusion of the visible gifts of God and the graces of the holy Ghost powred forth upon the Apostles which is baptismus flaminis the baptisme of the spirit Sometimes in a most proper and theologicall sense and meaning Act. 1.5 so that by baptisme is meant that great and venerable sacrament of the new testament whereby we are initiated in Christ and consecrated to him and wherein we are made members of Christ children of God and inheritors of the kingdome of heaven which is baptismus fluminis the baptisme of water S. Mat. 28.19 Baptisme defined Christ his baptisme It must be defined to be the sacrament of our purgation whereby we are received into the Church of God that we may be numbered with and have our inheritance among the children of God An happy sacrament of our water saith Tertullian because the sin of our pristine blindenesse being washed off we are enlarged to everlasting life lib. de Bapt. cap 1. The Iewes had their purgations and purifications by water so had the Gentiles too as in the solemnities of Isis or Mithra but Christ his baptisme is the peculiar washing of us that are christians Those Leviticall washings which the Iewes had could not make him clean that was washed Heb. 9.10 as touching sin for so much as they were but carnall ordinances imposed on them untill the time of reformation The priests of Isis washed foure times a day and the priests of Methra they washed often and the more they washed the fouler they were But baptisme saveth us not the putting away of the filth of the flesh 1 Pet. 3.21 but the answer of a good conscience towards God by the resurrection of Iesus Christ The parts of it are two there is the externall part and there is the internall part The parts of Baptisme that is to say the outward visible signe and the inward spirituall grace the signum the signe or seal and the res signi the thing of the signe The externall part which is the outward visible signe is applyed visibly by the priest or minister to the party baptized the internall part which is the inward spirituall grace the thing of the signe is wrought invisibly in the party baptized by the holy Ghost As Saint Austin most excellently to Bonifacius Water exhibiting the sacrament of grace without and the spirit working the benefit of grace within loosing the bond of sin reconciling the good of nature doe regenerate man in one Christ generated of one Adam Epist 23. That externall part The external part or outward visible signe is water wherein the person baptized is dipped or sprinkled with it in the name of the Father and of the Son and of the holy Ghost So that the externall part or outward visible signe comprehendeth two things 1st The elementary signe which is water and nothing else but water For nihil habet rationem sacramenti extra usum à Deo institutum Sacramentall signes are by divine institution only Act. 10.47 Eph. 5.26 Water is by divine institution therefore this sacrament cannot be administred in wine or any other liquor 2ly The ceremoniall signe which is either immersion aspersion or pouring forth the water upon the party baptized as they say Saint Lawrence did Those things which are by accident varie not the substance of the sacrament saith Aquinas Of that nature is dipping sprinkling poureing forth water in that nothing is prescribed to the contrary If it be likely that Saint Iohn the Baptist dipped or plunged those whom he baptized in the river
demanded for themselves and for those of their own profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master what shall we do And he said unto them Exact no more then that which is appointed you 13 The soldiers also hearing his answer to the publicans desired the like particular instruction for themselves and for their commilitants and therefore demanded saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what shall we do And he said unto them Do violence to no man neither accuse any falsely and be content with your wages 14 His preaching and baptisme were had in great admiration by all the people and much talk went concerning him they mused in their hearts and reasoned and disputed one with another concerning him whether he were the Christ or not whom all men then expected This gave him occasion to put them out of doubt concerning both his person and Baptisme and to inculcate that which he had said before to the Pharisees and Sadduces in his commination observed by Saint Matthew 15 For saith the text The people were in expectation and all men mused in their hearts of John whether he were the Christ or not 16 John answered saying unto them all I indeed baptize you with water but one mightier then I commeth the latchet of whose shoes I am not worthy to unloose he shall baptize you with the holy Ghost and with fire 17 Whose fan is in his hand and he will thorowly purge his floor and will gather the wheat into his garner but the chaffe he will burne with fire unquenchable 18 And many other things in his exhortation preached he unto the people passed over by the Evangelists for that brevities sake which the Scripture every where affecteth Christ baptized by St. John the Baptist Bethabara While these things were thus transacted by Saint John at Jordan a fair river in Judea which divideth Galilee from the residue of Judea falleth into the dead Sea Jesus himself upon the sixth day of the month of January in the beginning of the thirtieth year of his age came from Nazareth the place of his education and abode with his parents unto Bethabara where Saint John baptized It was a town scituated upon the east-side of the river Iordan sixteen miles from Ierusalem and as they say fiftie and two miles from Nazareth where it seems was some bridge or ferry to passe over the river from whence the place had its name Bethabara for Beth signifieth an house and Abbara is transitus a passage as if you should say the house of the passage Thither came he who had no need of Baptisme to be baptized of his servant It was because it became him to fulfill all righteousnesse How in fulfilling the types for the Ark which was a type of Christ passed through Iordan and Elijah and Elisha who were typicall persons and types of Christ passed through Iordan prefiguring his Baptisme And not only to fulfill the types but to sanctifie Iordan it self and all other waters in a lawfull sacramentall use to the mysticall washing away of sin for so the Church of England with consent of the primitive Church believeth and confesseth as Saint Ambrose saith Cum salvator abluitur jam tum in nostrum baptismum tota aqua mundatur Serm. 18. in Epiphan When the Saviour is baptized then is all the water made clean for our Baptisme And no marvell for if the temple sanctified the gold and the Altar sanctified the gift surely Christ the Lord of the temple and the true altar must needs sanctifie and who shall doubt but that by his baptisme he sanctified the whole element of water for the sacrament of Baptisme It is Christs own prerogative to institute his sacraments by sanctification of the Elements Therefore it is fond and frivolous to object that Christ sanctified not all those things that he touched and therefore not the river Iordan by being baptized in it seeing that he hath instituted this great sacrament in the element of water for sanctifications are ex consilio destinato to the end that being taken off from common and ordinary uses by divine institution they may serve for that purpose to the which they are sanctified Therefore though he descended into hell he sanctified not hell nor yet the Palace of the high priest nor all or any of those places in the land of Palestina into which he came In a word he would be baptized of his servant for instruction to teach us neither to despise the Sacrament for the weakness of the Element nor for the unworthiness of the Minister and withall to give us to understand that like as he in old time brought the people of Israel the carnall seed into the earthly Canaan through the river of Iordan Even so in these last dayes doth he bring the spirituall seed into the heavenly Canaan through the sacrament of Baptisme For therein are we made members of Christ children of God and inheritors of the kingdom of heaven Except a man be born of water S. Joh. 3.5 and of the spirit he cannot enter into the kingdom of God Now when he was come and tendred himself to be baptized of him St. John who knew him in his mothers wombe supernaturally and by such a knowledge as was never given to any other and leaped for joy and yet never knew him nor had seen him in all his life till that instant of time knew him then by divine inspiration S. Luc. 1.44 S. Joh. 1.31 and therefore thought himself altogether unworthy to baptize his Lord and for that cause forbad him saying I have need to be baptized of thee I who am a sinner and born in sinne of thee who art no sinner nor born in sin I who am thy servant of thee who art my Lord and comest thou to me Thou the immaculate lambe of God thou the eternall word of God thou the eternall God comest thou to me to me a servant to me a sinner O wonderfull and mysterious Christ submonisheth him of his dispensation and that he came to fulfill all righteousnesse wherefore being presently admitted without further contradiction or delay he descended into the water and was baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and straight way He went up straight way out of the water presently without delay he went up out of the water for he made all possible speed to pray unto the Father and that the Holy Ghost might descend upon him and that he might receive the Fathers testimony from heaven And therefore St. Luke saith That when all the people were baptized and that Jesus also being baptized and praying the heaven was opened And the holy Ghost descended in a bodily shape like a dove upon him and a voice came from heaven which said Thou art my beloved sonne in thee I am well pleased I shall not doubt but that he did pray for the holy Ghost and that the element of water which he had sanctified in the lawfull use of it might become
their comming to know who he was And because the people were in expectation of the Messiah then to come and all mused in their hearts of Iohn S. Luc. 3.15 whether he were the Christ or not to examine him strictly whether he would profess himselfe to be the Christ Which when Saint Iohn had absolutely and flatly denyed then they ask him a second question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what then art thou Elias an impertinent question for how could he be Elias whom they knew to be the son of Zacharias and Elizabeth whose birth was so famous But it seemes by this that they held a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul passing out of one body into another a doctrine fetch'd out of the school of Pythagoras and so thought that the soul of Elias being entred into him he might be the Elias who according to the doctrine of the Scribes should personally precede the Messiah Saint Iohn therefore who was Elias S. Mat. 17.10 S. Mat. 11.14 S. Luc. 1.17 that Elias which was for to come who went before him in the spirit and power of Elias denyed himselfe to be Elias and answered I am not because he was not Elias in the sense of their question and opinion This begat a third question for they were likewise in expectation of a great Prophet to be raised up among them like unto Moses Deut. 18.15 to whom they should all hearken therefore they enquire concerning that Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou that Prophet And when St. John who was a Prophet S. Mat. 11.9 and more then a Prophet had denyed himself to be that Prophet for that Prophet was Christ They persist to demand who he was to the end that they might give an answer unto them by whom they were sent and desire to know from his own mouth whom he would set forth himself to be He tells them who by person even he whose comming was prophesied by the Prophet Isaiah Isa 40.3 And when they demanded further why he took upon him to Baptize seeing he had confessed himself to be none of those who only as they thought might take upon them to Baptize by their own authority he setteth forth his office and baptism preaching Christ and that he had been present among them at his baptism for I collect that these Pharisees were of those that came before unto his baptism when Christ was baptised and had been baptized by him though then they did not know him And this is the record of John when the Jewes sent Priests and Levites from Hierusalem to ask him who art thou S. Joh. 1.19 20 And he confessed and denyed not but confessed I am not the Christ And they asked him what then art thou Elias and he saith I am not Art thou that Prophet and he answered No. Then said they unto him Who art thou 21 that we may give an answer to them that sent us what sayest thou of thy selfe He said I am the voyce of one crying in the wildernesse 232 23 24 make straight the way of the Lord as said the Prophet Esaias And they which were sent were of the Pharisees And they aked him and said unto him why baptizest thou then if thou be not that Christ nor Elias neither that Prophet John answered them saying I baptize with water but there standeth an incogitancie of the Translators the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the vulgar Latine medius autem vestrûm stetit there stood one among you whom ye know not He it is who comming after me is preferred before me whose shooes latchet I am not worthy to unloose This memorable occurrence was at Bethabara for saith the text These things were done in Bethabara beyond Jordan where John was baptizing Chirst cometh to Jordan the secod time to receive the testimony of St. Jhon The messengers being so answered and departed the next day St. John seeth Jesus himself comming unto him not from the wilderness but rather from Nazareth Chirst cometh to Jordan the secod time to receive the testimony of St. Jhon where he had contained himself privately with his mother from the time of his temptation to the end and expiration of his baptismall yeare not doing any miracles nor teaching unless privately And then at the latter end of December which was the beginning of the one and thirtieth year of his age he commeth to Bethabara again where St. John remained all this time and baptized that so having received the testimony of his servant before all the people he might begin to make himself more publiquely known and by his divine doctrine and miracles manifest himself to be the son of God and the promised Messiah St. John no sooner seeth him comming but he cryed out in the audience of all the people bidding them to see and observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstratively that lambe of God that taketh away or beareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstratively again as if he should say who onely beareth the sin of the world the whole body of sin as well originall sins as also all actuall sins of the whole world and of every particular person descending from Adam for he is the Redeemer of all mankind It is not that lambe which is offered twice every day at morning and at evening it is not the paschall lambe solemnly eaten by all the congregation of Israel once a year that can take away or bear the sinne of the world but this is that lambe of God slain from the foundation of the world who taketh away saith he or beareth the sin of the world By laying it on himself to bear it in his own person by taking away the dominion of sin to the end that it should not raign in our mortal bodies in this life by taking away the imputation of sin to the end that it should not condemn us in the life to come And to the end that all the people should the better understand who he was he recollecteth what he had told them before concerning him adding withall that he knew him not then according to his bodily presence notwithstanding that his preaching and baptisme had no other end but to manifest him But now that he could confidently averre that this is he because he had seen the holy Ghost to descend upon him and because that he who sent him to baptize had given it unto him for a token whereby he should know him S. Joh. 1.29 30 The next day John seeth Jesus comming unto him and saith Behold the lambe of God which taketh away the sin of the world This is he of whom I said After me commeth a man which is preferred before me for he was before me And I knew him not but that he should be made manifest unto Israel therefore am I come baptizing with water 31 And Iohn bare record saying I saw the spirit descending from heaven like a dove and
of Jordan S. Mat. 3.6 Act. 8.38 and that Saint Philip baptized the Eunuch in the same manner it is altogether as probable that those three thousand who were baptized by Saint Peter and the other Apostles in one day Act. 2 41. and that at Hierusalem were not dipped but sprinkled with water If any will object against the use of our Church which baptizeth by aspersion the custome of other Churches which baptize only by immersion let him learn to know that which Saint Gregory to Leander a bishop layeth downe as a rule In una fide nihil officit sanctae ecclesiae consuetudo diversa So long as the faith be one and the same a different custome bringeth to the holy Church no detriment at all The internall part The internal part or thing of the signe communiter is Christ for he is res sacramenti the thing exhibited in that sacrament and in every sacrament and that upon three principall respects 1st In respect of his person for Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ God and man is exhibited as well in regard of his divinity as of his human nature 2ly In respect of his merit in that the variety and utility of the death of Christ whereby he purchased life for us is propounded and confirmed 3ly In respect of his benefits for look what Christ had and what Christ did he setteth forth by his sacraments testifying by the visible signes that he had them and did them for us which benefits Saint Paul reduceth to foure heads wisdome 1 Cor. 1.30 righteousnesse sanctification and redemption But the internall part or thing of the signe properly is 1st The precious blood of Christ shed for the remission of sins whereby our souls and bodies are so clean washed from originall and all actuall sins that they shal never be imputed It is that blood of sprinckling Heb. 12.24 that speaketh better things than that of Abel Abels blood was vox sanguinum the voice of blood and it cryed aloud but it cryed for vengeance Eph. 1.7 not for remission of sins but the voice of Christ his blood is remission of sins 2ly The spirituall efficacy of the same blood whereby we are regenerate and born again by the mortification of the flesh and by the vivification or quickening of the spirit For these things doth God require by the very text and tenour of his covenant of all those who are initiated to Christ and consecrated and by the signe or seal of the covenant Rom. 6.3 4. do give their names to him 3ly That neer union and conjunction betwixt Christ and us whereby we are so joyned unto Christ and Christ to us that we have put him on Gal. 3.27 and are verily and indeed made partakers of his person of his merit and of all his benefits The analogicall and sacramentall relation The analogicall or sacramentall re ation betwixt the signes and the things signified consisteth in three things 1st In signification for by a most convenient proportion or similitude the water of Baptisme doth signifie the blood of Christ and the dipping of the person baptized into that water or the sprinckling of that water upon him the death of the old man by mortification of the flesh and the life of the new man by the vivification of the spirit And the communion of the Baptisme of the faithfull with Christ doth fitly set forth that neer conjunction which is betwixt Christ and them in that he also was baptized This is a new birth if we die unto sin which is signified and represented when we are dipped into the water or when the water is sprinckled upon us for then we are as it were laid into the grave and are given to understand that we die unto sin by vertue of Christ his death who was buried in the grave And if we live unto righteousnesse which is signified and represented when we are taken up from the water for then we do as it were rise out of the grave and are given to understand again that we live unto God by vertue of Christ his resurrection Hos 6.2 who was raised again from the dead upon the third day 2ly This analogicall or sacramentall relation consisteth in obsignation And that because as well the verity of that similitude which is betwixt the signe and the thing of the signe is confirmed as also because that the power and efficacy of them both in the lawfull use of that sacrament is assured by the seal For when the Eunuch said unto St. Philip See here is water what doth hinder me to he baptized Act. 8.36 to receive a full assurance by the seal St. Philip said If thou believest with all thine heart thou mayest 37. 3ly In Praebition For the things signified and represented in Baptisme the same by baptisme are made good unto the person baptized not by virtue of the outward act of baptisme ex opere operato but sacramentally and by faith 1. Because by that sacrament he doth exhibit them to the minds of those that believe as if they were visibly present And again because he doth thereby as by his own seale assure them that those things are certainly made good in the soule which are shewed and promised by the visible signe When they cryed out to the Apostle St. Peter and to the rest of the Apostles saying Men and brethren what shall we do St. Peter sends them away to the Sacrament of baptisme saying Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost Act. 2.38 Rebecca who was a type of the Church found Abrahams servant at the well of water and the Church it self as St Augustine saith found Christ at the sacrament of Baptisme The ends for which the sacrament of Baptisme was instituted and ordained For what causes Baptisme was ordained are either primary and antecedent or secundary and consequent The first respect our faith towards God the second our confession before men Upon the first respect the end of baptism is to signifie to seal to deliver in a sacramental manner the remission of our sinnes the benefit of our regeneration and our union with Christ I say first the remission of our sins for howsoever it must be affirmed that sinne for so the state of nature doth remain in those that have received remission of sinnes in baptisme as touching the matter the root and disease of sin like the head of an arrow sticking still in the flesh though the deadly wound be cured yet for the state of the person baptized it is taken away in as much as concerneth the guilt or forme of sin Act. 2.38 which is not imputed to the believer For baptisme is given for the remission of sinnes And is as Tertullian saith The ablution of sins which faith obtaineth sealed up in the Father the Son and the holy
divine mission that according to the prophecies of Isaias and Malachias by the preaching of repentance Concerning Saint Iohn's Preaching and Baptism and by the baptism of water he might prepare the waies of the Lord by disposing the hearts of men to receive Christ who was presently to be manifested to the world Such a preparation was to be made two manner of waies by preaching repentance for the remission of sins and by baptizing with water for the seal and confirmation of his doctrine Such as his preaching was such was his baptisme but his preaching was but a preparation to receive and entertain Christ therefore his baptisme was no other It was not a seal of the covenant therefore it was not a sacrament properly and for that cause it could not confer the grace of regeneration Yet was it preached for the remission of sins and was the Baptism of repentance because whom he baptized he taught to repent disposed and prepared them to receive Christ and his baptisme that so their sins might be remitted Saint John's baptisme was from heaven and therefore had its perfection for Saint John came not of himselfe but was sent of God to baptize S. Joh. 1.33 But Saint John was the institutor of his own Baptisme therefore his Baptisme was no Sacrament properly neither was grace conferred thereby for sacraments were not instituted by servants but by the Lord himselfe to him that made the world to him it belongeth to make the sacraments Saint John's Baptisme did not oblige to the participation but only from contempt all men were not necessarily to receive it though no man might contemn it quia contemnens consilium contemnit consiliantem he that contemneth the counsell contemneth him that giveth it therefore it was not a sacrament with promise of grace for such sacraments are generally necessary to salvation Finally it had not the form of words for Saint John did not baptise those whom he baptised in the name of the Father and of the Son and of the holy Ghost forasmuch as some of them who were baptised by him had not so much as heard whether there be any holy Ghost It was personall to Saint John only while he lived neither had he any successour to baptize in that manner after he was dead Therefore it was not the Baptisme of Christ begun in his person howsoever necessary for the present time and that the waies of the Lord might be prepared by him And this which hath been laid down thus plainly and briefly concerning the Baptisme of Saint John Act. 19.2 is consonant to the doctrine of the learned fathers and school Divines S. Luc. 3.4 5 As Saint John was seriously employed crying out unto the people and saying in his doctrine Prepare the way of the Lord make his paths straight Every valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made straight 6. and the rough waies shall be made smooth And all flesh shall see the salvation of God And therefore exhorting and perswading them to fill up the lovv vallies and concavities of their hearts with all vertues to pull down the high mountains and hills of pride by humility to make straight the crooked waies of injustice by righteousness and to make smooth the rough waies of unjust and immoderate anger by meeknesse For that now said he Christ who is the salvation of God and bringeth salvation unto all the world is presently to shew himselfe that therefore they would hearken unto his doctrine and come unto his Baptisme that so they might be worthy to receive and entertain him I say as Saint Iohn was thus busied Saint John seeth the Pharisees and Sadduces at his baptisme and preaching and baptising he espied among the promiscuous multitude certain Sectaries called Pharisees and Sadduces the reader peradventure would know what they vvere The Pharisees professed themselves to be very skilfull of the law whereof they were great professours they had their name from the word Phares which signifieth Division for they had separated themselves from others The Pharisees for certain voluntary superfluities in religion which they had undertaken to hold The master of that sect is said to be one Aciba or Bar-Aciba They did not believe a Trinity of persons in the Unity of one Godhead They acknovvledged but one nature in the person of the Messiah They supposed the kingdome of the Messiah to be an earthly or worldly kingdome and of this world They knew nothing of internall obedience They held justification by legall works only And besides the vvritten lavv they had many unvvritten traditions of their ovvn vvhich they obtruded to the people for true godliness The Sadduces The Sadduces named themselves Sadduces à justitia from their justice for Sadoc signifieth a just man They held the same opinion vvith the Samaritans touching the resurrection and denyed it They did not believe that there be any Angells or Spirits They knevv nothing of the holy Ghost and being Iewes they complied vvith the Samaritans When therefore he savv these and knevv them to be such proud fastuous hypocrites vvho came thither out of pride and curiosity to deride his doctrine to despise his ministry and to question his authority S. Luc. 7.30 having no intention to be baptized by him as indeed they vvere not baptized he breakes out into this bitter commination S. Mat. 3.7 8 9 O generation of vipers who hath warned you to flee from the wrath to come Bring forth therefore fruits meet for repâ—ntance And think not to say within your selves we have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham 10 And now also the ax is laid unto the root of the trees therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire 11 I indeed baptize you with water unto repentance but he that commeth after me is mightier then I whose shoes I am not worthy to bear he shall baptize you with the holy Ghost and with fire Whose fan is in his hand and he will thorowly purge his floor and gather his wheat into the garner but will burn up the chaffe with unquenchable fire Which commination taking a deep impression in the hearts of the people but not of the Pharisees and Sadduces they that is to say all the people crying out with one voyce asking him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall we do then He answereth S. Luc. 3.10 and saith unto them He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise 11 The Publicans The Publicans or customers who farmed and exacted the Roman imposts or customes who came not subtilly and in hypocrisie as the Pharisees and Sadduces did but to be baptized indeed thought themselves more particularly concerned and therefore
to be worshipped with divine honour Again the devill taketh him up into an exceeding high mountain and sheweth him all the kingdomes of the world and the glory of them 9 10. And saith unto him All these things will I give thee if thou wilt fall down and worship me Then saith Jesus unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The devill departeth for a season Then the devill leaveth him being driven away from him by the power of his most mighty word but he went from him animo revertendi with a full purpose and resolution to return again as he should finde opportunity For Saint Luke saith that when the devill had ended all the temptation S. Luc. 4.13 he departed from him for a season He tempted him no more in that manner but he tempted him by his agents and instruments upon every occasion and most probably came again in his own person to tempt him at his passion Which thing Christ seemeth to intimate by those words This is your houre S. Luc. 22.53 S. Joh. 14.30 and the power of darknesse And again in Saint John The prince of this world commeth and hath nothing in me He came in Judas who betrayed him in Pilat who condemned him in the Iewes that crucified him but this was not temptatio propriè dicta properly temptation which is the suggestion of the devill whereby he prompteth a man to do evill but rather open persecution whereby he stirred up his enemies to kill him Therefore ge came again to tempt him in his own person The tempter being departed from him the Angels who are ministring spirits Heb 1.14 and as the Apostle saith sent forth to minister for them who shall be heirs of salvation having beheld all this conflict but came not unto him before lest they should seem to assist him by their presence came and ministred unto him who is the author and prince of our salvation By comforting him by counselling him by rejoycing with him by administring food to flake and satisfie his hunger and what else might be requisite to and consisting with his present condition So he departed out of the desart and from the place of his last temptation but whither he went or what he did during the remainder of that year it is not said It is but conjectured by some that probably he returned to Nazareth to his former habitation and abode with his mother remained there and wrought at his fathers trade as before yet so as that he also taught and preached privately By which means he began to be knowne and famed in Nazareth and in the adjacent places though for the present he wrought no miracles Which conjecture may not inaptly consist with that of Saint Luke where he saith that the devill being departed from him for a season S. Luc. 4.14 Iesus returned in the power of the spirit into Galilee and there went out a fame of him thorow all the region round about It is less consisting with the truth which is affirmed by others that after the devill had left him and the angells also had ministred unto him he came down from the top of Pisgah and went to Bethabara where Saint Iohn was baptizing eight miles and then Saint Iohn seeing him comming unto him said to his disciples Behold the lamb of God S. Joh 1.29 which taketh away the sins of the world But how well this will stand with the consequence and connexion of things our sacred history will shew hereafter In the mean time we have to take notice how the covenant was administred by him for the space of these twenty and eight years for the abolishing of the old testament that is to say from the expiration of the second year to the expiration of the thirtieth year of his age By his return out of Egypt By his habitation in Nazareth By growing up in age and quantity of body The Recapitulation By waxing strong in spirit By manifesting his obedience in going up to Hierusalem at the passeover according to the law By doing his Fathers businesse there at twelve years old By returning with his parents and by being subject to them in his great humility By proclaiming the acceptable year of the Lord. By sending his messenger before his face in the spirit and power of Elias and to be that Elias which was for to come By the preparatory Baptisme of Saint Iohn By being himself baptized by Saint Iohn By praying and by being testified from heaven by the Father and by the holy Ghost By going into the wildernesse and by fasting there forty daies and forty nights By submitting himselfe to be tempted by divine dispensation By vanquishing the prince of devills By accepting the ministery of his Angells It became him who humbled himselfe and was made man for the redemption of all mankinde to be brought again out of Egypt to dwell in Nazareth with his parents to grow up in age and quantity of body to wax strong in spirit to manifest his obedience by going up to Hierusalem at the passeover according to the law to do his Fathers businesse there at twelve years old to return with his parents and to be subject to them in his great humility to proclaim the acceptable year of the Lord to send his messenger before his face in the spirit and power of Elias who was also that Elias which was for to come to prepare the people to entertain him by the preparatory Baptisme of Saint Iohn to be himselfe baptized by Saint Iohn to sanctifie the element of water and to be testified from heaven by the Father and by the holy Ghost to go into the wilderness and to fast there forty daies and forty nights to submit himselfe to be tempted by divine dispensation to vanquish the prince of devills to accept the ministery of his Angells And thus our sacred history doth put an end to his baptismall year which was the thirtieth year of his age 54. The Jewes send Priests and Levites to St. John After that Saint Iohn had preached and baptized by the space of a year and was had in great admiration among the people for the severity of his life the excellency of his doctrine and the rarity of his Baptisme and with great success in his ministry had brought great numbers of people to repentance and to his baptisme The supream councill at Hierusalem to whom it belonged to take the care of religion and things pertaining thereunto and that nothing should be innovated sent unto him priests and Levites who were of the sect of the Pharisees with commission to examine his doctrine and authority to inform themselves who he was that took upon him so to do without the approbation of their Synedrion They being come declare their commission they first examine what he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who art thou It was the principall cause of
it abode upon him And I knew him not 32 but he that sent me to baptize with water the same said unto me upon whom thou shalt see the spirit descending and remaining on him the same is he which baptizeth with the holy Ghost And having such infallible assurance 33 he gave testimony to his divinity teaching them to know Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man for saith he I saw and bear record 34. that this is the son of God Thus began he to be manifested to the people by the ministery of St. John the Baptist St. John testifieth Christ to two of his Disciples and the next day after Jesus walking that way to the end that he might receive another testimony from him St. John stood and two of his Disciples with him to whom he said Behold the lambe of God Whereupon the two disciples went after him Which when Jesus perceived he turned towards them and demanded of them what it was that they sought They intimate unto him that their desire was to be his Schollars and to hear his divine Doctrine Wherefore they call him Master and desire to know the place of his present abode Iesus inviteth them home with him and they went and abode with him that day for it was too late for them to return back it being then about two hours before night One of these two Disciples who followed Iesus but not with intent to desert their master the Baptist as indeed they did not at that time neither did Christ then call them to be his Disciples was Andrew the brother of Simon Peter the other not improbably conjectured to be St. John himself who wrote the story They departing from him after they had for that day been entertained by him Andrew carefully seeks his brother Simon finds him tells him where and with whom he had been assuring him by the testimony of St. Iohn and by the gracious words which they had heard that he whom they had found was indeed the Messiah Upon his invitation Simon goes with him whom when Jesus saw he entertained him with the promise of a future benefit told him that he was Simon the son of Iona but that he should hereafter have another name and should be called Peter Which promise in time convenient he performed And so we return again to our Evangelist Again the next day after Iohn stood S. Joh. 1.35 and two of his Disciples and looking upon Jesus as he walked he saith Behold the lambe of God And the two Disciples heard him speake 36 and they followed Jesus Then Jesus turned and saw them following and saith unto them What seek ye they said unto him 37 Rabbi which is to say being interpreted Master where dwellest thou He saith unto them Come and see they came and saw where he dwelt 38 and abode with him that day for it was about the tenth hour One of the two which heard Iohn speake and followed him 39 40 was Andrew Simon Peters brother He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ 41 And he brought him to Iesus And when Jesus beheld him he said Thou art Simon the son of Iona thou shalt be called Cephas which is by interpretation a stone 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day following that is to say the day next following after that St. Peter had been so brought unto Christ by St. Andrew his brother and been entertained with such a promise which was on the fourth day after that he came to his servant St. Iohn and had been first proclaimed by him to be the lambe of God which taketh away the sin of the world Christ goeth into Galilee Jesus purposed to go forth into Galilee and whether there or upon the way whether casually or because he sought him that is not determined he found Philip a Citizen of Bethsaida whom he called to be his disciple Saint Phi ip first called to be Christs disciple Bethsaida saying Follow me Bethsaida was a town scituated upon the west-side of the Galilean sea in the tribe of Issachar fiftie six miles from Hierusalem towards the north which was at that time built into a fair city by Philip tetrarch of Iturea and Trachonitis of which city were also Saint Andrew and Saint Peter who had been with Christ but were not yet called by him to be his disciples Saint Andrew was the disciple of Saint John so was Saint Peter too in all probability whom Saint Andrew found so readily in or nigh unto Bethabara and brought him unto Christ neither of whom he then commanded to follow him as disciples although he entertained them at the place of his abode where they heard such gracious words as it ravished Saint Augustine to think what it was that they might hear What a blessed day did they passe what a blessed night said he who is able to tell us what things they were which they heard of the Lord In Iohan. Tract 8. Saint Philip therefore had the honour and prerogative to be first called by Christs own mouth immediately to be his disciple The history of Nathaniel he diligently sought and found Nathaniel whose name by interpretation is donum Dei the gift of God And because there is no further mention made of him under that name in the new Testament but only here and in St. Ioh. 21.2 where it is said that he was of Cana in Galilee it is diversly conjectured who he might be whether Simon called also the Cananite Act. 7.56 or Saint Stephen the protomartyr because that Christ promised that he should see heaven open which Saint Stephen did in the act of his Martyrdome or some master in Israel such a one as Nichodemus was learned in the law and in the prophets who being a Rabbi was not chosen an Apostle although he alwaies continued a disciple because that he would not make choice of the learned but of the unlearned to convert the world as Aquinus saith S. Mat. 10.3 S. Mar. 3.18 S. Luc. 6.14 or not rather Saint Bartholomew because that Saint Philip and Saint Bartholomew are coupled together so often as the Apostles are recited by name Whatsoever he was it seemes he was not altogether ignorant of the Scriptures as neither was Saint Philip himselfe And therefore he told him that they had found him the Messiah of whom Moses in the law and the prophets did write and that the same was Jesus of Nazareth the son of Joseph No doubt but they were both of them in expectation of the Messiah and had often reasoned together concerning him consulting the law and the prophets Nathaniel denies not that the Messiah was then to be found and might then also be found according to Moses and the prophets but he diffideth the person of him whom they had found Not in respect of his condition whom it is likely that he knew but
be the Son of God The vail of the temple rent Having rendred his sweet soul into the hands of his most holy and most heavenly Father forthwith the vail of the temple which was a most beautifull wall of firm stone and of great strength which divided the holy from the most holy which was only pervious to the high Priest as hath been said before was rent in twain from the top to the bottom together with the hanging or vail which was hung before it being of blue and purple and scarlet Exod. 23.31 and fine twined linnen of cunning work and made with cherubims For by the death of Christ the gates of heaven figured by that vail were opened and the middle wall of partition between the Iew and the Gentile was broken down And forthwith the earth did quake The earth did quake not universally but in Iudea and about Hierusalem and by vertue of this earthquake the rocks did rent The rocks did rent not all the rocks of the world but some particular rocks in Iudea where the earthquake was And forthwith the graves did open The graves did open and many of the bodies of the Saints which slept arose from the sleep of death but came not out of their graves so as to appear to any till after his resurrection and then they went into the holy city Hierusalem so called in respect of the temple and divine worship yet fixed there S. Mat. 27.51 52 53. S. Mar. 15.38 S. Luc. 23.45 though otherwise it was a valley of slaughter a den of theeves and the place of dragons and there they appeared unto many that knew them therefore it seemes they were of those who had not been long dead From which holy city after his resurrection it is piously to be conjectured they went up with him into the holy and heavenly Hierusalem which is above that so he that came down alone might go up with company He carried the soul of the thiefe into paradise together with his soul he carried the bodies of the saints into heaven together with his body All these miracles attending his death to the end that he might be believed and confessed to be the Son of God The Centurions confession though the Iewes remained still blinded in minde and hardned in heart so as neither to have remorse of conscience for the perpetration of so great a wickednesse much less to believe in him whom they had crucified The Centurion and the soldiers that were with him who had divided his garments and cast lots for his vesture and were appointed to watch and to see the execution done taking notice of the miracles of the darknesse and of the earthquake and of the manner of his death that he cried with a loud voice whereby they perceived that he did not languish and that he bowed his head and gave up the ghost whereby they also perceived that his death was voluntary and that it was in his power to die when he pleased S. Mat 27.54 S. Mar. 15.39 S. Luc. 23.47 they were all exceedingly afraid and the Centurion for his part confessed him to be the Son of God saying Truely this was the Son of God An egregious confession of an heathen man extorted from him by fear but servile fear serves oftentimes to a good end for if right use be made of it it will bring a man to the chast fear whereby God is loved for his own sake Serviliter times formido est mali nondum dilectio boni sed time tamen ut ista formido custodiat te perducat ad dilectionem saith Saint Augustine excellently Thou fearest servilly it is the fear of that which is evill it is not yet the love of that which is good But yet fear notwithstanding that so this fear may keep thee and bring thee to the love of that which is good De verb. Apost Ser. 18. I cannot say that this Centurions name was Longinus though some contend to have it so the Scripture names him not nor any of the antient Fathers But I shall easily be induced to believe that he who first confessed him upon his expiration to be the Son of God received further grace at his hand to confess him by blessed Marâ—yrdome It was the parasceue or day of preparation and every friday was a parasceue The parasceue or day of preparation to the sabbath ensuing for upon that day they did prepare and make ready such things as they would eat upon the sabbath But that sabbath day was an high day as Saint John observeth for upon that day they would eat the passeover Wherefore because the law had provided concerning those malefactours that were hanged upon the tree that their bodies should not remain all night upon the tree but that they must in any wise be taken downe Deut. 21.22 23. and buried the same day and because it was then drawing towards the Evening of the sabbath which would then begin so soon as the sun was set therefore the Jewes came unto Pilate and besought him that their legs might be broken to the end that they might the sooner die the subpedaneous part of the crosse being by that means made useless to preserve their life longer in torment and that they might be taken away Pilate having given them leave so to do the soldiers came and brake the legs of the first and of the other which was crucified with him but seeing that Iesus was dead before they brake not his legs But one of the soldiers with a spear pierced his side and forthwith not without great mystery came there out blood and water Saint John testifieth that he saw it and thereunto applieth two places of Scripture the one taken out of Exodus cap. 12. v. 46. A bone of him shall not be broken S. Joh. 19.31 32 33 34 35 36 37. which was literally spoken of the paschall lamb but spiritually meant of Christ The other taken out of the prophecy of Zecharias Zech. 12. v. 10. who foretold it of Christ They say that the pericardium which is a skin or filme about the heart containeth in it clear vvater to cool the heat of the heart Colum de re Anat. lib. 7. If this be true it is likely that skin vvas then pierced Hovvever the blood and the water setting forth in a mystery the great sacraments of the Church are pregnant proofes of a true and not a putative death O mors unde mortui reviviscunt quid isto sanguine mundius quid isto vulnere salubrius crieth out Saint Augustine O death vvhereby the dead revive vvhat is more clean then this blood vvhat is more salubrious then this vvound When the even was come which was the fourth part of the artificiall day The history of his buriall Arimathea called the Even as hath been observed before and began from the ninth houre Joseph of Arimathea a city scituate sixteen miles from Hierusalem towards the north-west