will have it done saith Christ Suffer it to be so now so that in opposition to Johns arguments Christ brings two reasons 1 I am not yet declared to be the Christ by the descent of the spirit of God upon me and by the opening of the Heavens and by a voice from Heaven but come unto thee as a private man and therefore thou oughtest not to refuse me though I am greater then thee and therefore suffer it to be so now 2 For thus it becometh us to fulfil all Righteousness this is the second reason The meaning is 1 I am not baptized for that cause that others are for to signifie forgiveness of sin for I have no sin but to sanctifie Baptism that it may be a mean or an instrument of the application of the righteousness of Faith So Luther 2 Though I be greater then thee It 's the Fathers will I should receive baptism from thee and consecrate it in my body that they that are baptized into me may acknowledg me to be one of their brethren 3 This word righteousness must not be taken strictly but broadly not onely to signifie what belongs to the law but for whatsoever hath respect either to equity or honesty The Law of Moses had set down nothing of this Baptism and the Heavenly command John had received belonged onely to Repenting sinners yet Christ being a pattern of perfect innocency the sign Baptism was not in vain in him which signified a purpose of innocency neither could it be shewn more effectually how great an honour was due to the Rites appointed by God than if Christ should by his Example commend the use of them to us Again Christ by this Ceremony was as it were imbodied with us and to confirm to Believers that are baptized as they ought that they shall have the Heaven open unto them and the Spirit coming upon them 4 Christ understands not a justice of equality and of the Law but of equity and of his calling Therefore Christ answers to the Argument of the Baptist by a Distinction which was this The more unworthy ought to be baptized of the more worthy Christ answers Yea unless the righteousness of calling require the contrary that the more unworthy be called to baptize the more worthy but thou art called to baptize me for I am not here now as a Lord but as the Servant of the Lord to be entered into the Church of the New Testament and to my duty therefore I will do what belongs to me and do thou what belongs to thee and so both of us will fulfill the righteousness of our respective calling I taking up Baptism and thou dispensing of it thou baptizing me with the Baptism of Water I baptizing thee with the Baptism of my Bloud 5 It is a point of Righteousness that Masters and Teachers should practise that they commend to others that by their own Example they may teach others Acts 1.1 Jesus began first to do and then to teach 6 By Righteousness he means whatsoever the Father hath commanded whatsoever is just holy and acceptable to God Then he suffered him We have here John's modesty that denying his own opinion he obeys Christ and receives him to Baptism It behoves our Reasons to fall down when stronger Reasons are brought and not to defend them because they were ours Though John thought it absurd and uncomely yet when he heard the Righteousness of both their Callings were fulfill'd thereby he gives way So did Peter John 13.8 that would not let Christ wash his Feet till Christ told him If I wash thee not thou hast no part in me then Peter suffered Christ to wash his Feet so John here it 's like kept Christ by his hands from entering into Jordan not out of stubborness but out of misguided reverence now Christ bidding John to suffer it to be so now and giving him Reasons thereupon he suffered him V. 16. And Jesus when he was baptized went up straightway out of the Water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him We have here Christ his receiving of Baptism set down 1 From the Adjunct when he was baptized he went up straightway out of the Water Because he was let go without the confession of sins when others were not as some think but rather because all made their profession before they came in and so straightway went out therefore little can be gathered from hence save that when he came out of the Water he went to Prayer to teach us to partake of Batism and the Supper with reverence Luke 3. Now for Christ's Baptism it was a burying of the whole Body in Water for it was with his Members thus Col. 2.12 Rom. 6.4 Heb. 10.22 He is not said to go out but to ascend because the Earth or Land is higher than the Water And lo the Heavens were opened We have the signs accompanying Christ his Baptism and confirming the same viz. the Heavens opening The Heavens were opened to him not that the Heavens were opened upon all the Earth but that part of Heaven where Christ prayed on the Bank of Jordan or upon the rest as John and other baptized persons but upon him The manner of the Heavens opening Mark sets down by cleaving the Heavens were cloven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rend and cleave as he that cleaves Wood. This opening of the Heaven was a testimony of this heavenly Teacher and of his Doctrine that both he and his Doctrine were from Heaven which by the Dispensation thereof opens the Gate of Heaven to Believers Doubtless there was glorious Light that by the Beams thereof shone upon Christ like that which shone upon Paul going to Damascus Acts 9. By this Mystery the Lord signified that Baptism was now consecrated in the Body of Christ to be a sign of heavenly grace It 's very like that all the heavenly Orbs were open that men might have lookt into the Empyraean Heaven or the Heaven of the Blessed which also fell out when Stephen was stoned who saw the Heavens open and the glory of God and Jesus standing at the right hand of God Acts 7.55 56. Out of this 〈◊〉 of the Heaven came down the holy Spirit in the bodily shape of a Dove and sensibly let down it self till it abode on Christ And the Spirit of God descending like a Dove and lighting upon him We have here the second sign confirming the calling of Christ and installing him in his Office visibly This was for the fulfilling of the Prophesie Isai 61.1 The Spirit of the Lord is upon me Not as if Christ were without the Spirit before but now it was made visibly manifest to others Like a Dove Quest Whether was it a real Dove or onely a similitude Answ It was a bodily shape like a Dove Luke 3.22 It 's like it was not a true Dove but onely the form of a Dove formed by the Angel and
might help their faith Whereunto some apply those prophetical Scriptures Ezek. 36.25 I will powr or sprinkle clean waters upon you and you shall be cleansed and Zach. 13.1 In that day there shall be a fountain set open for sin and for uncleanness This was called the baptism of repentance to show that none of right ought to take it up but those that repented first and those that believed first Act. 19.4 John there taught that they that were to be baptized should believe on Christ and hence his baptism was called baptism for forgiveness of sins for this John in his ministry made known Luk. 1.77 All Judaea That is persons of all age condition and sex not every individual person And all the region round about Jordan That is from all places of both sides of the river of Jordan Were baptized of him in Jordan confessing their sins That is they first confessing their sins were baptized of him together with the confession of their sins they profest a belief of the doctrine which he preached Tertul. in his book of repentance saith We are not therefore washed that we should cease to sin but because we have ceased because we are already washt in heart This very baptism in the manner of it Apol. to Antoninus was continued in Justin Martyrs time Whosoever are perswaded and believe those things to be true that are taught and spoken by us and have received that they can so live they are taught to pray fasting and to beg of God the forgiveness of their former sins we praying and fasting together with them then are they brought thither of us where there is water and with the same manner of regeneration that we our selves are regenerated are they regenerate in the name of the Father of all things and Lord God and of our Saviour Jesus Christ and of the Holy spirit then they are made a sacrifice in the water Tertul. to Quintilla cap. 1. Happy is the Sacrament of our water because the offences of old blindeness being washt away we are freed into an eternal life For the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it out of Grotius The propriety of the word showes that this rite was wont to be done by dipping or covering all over with water not by sprinkling Also the places chosen for that rite prove it Joh. 3.23 John was baptizing in Aenon near to Salim because there was much water there Act. 8.38 39. The Eunuch and Philips going into the water and coming out of it and many allusions of the Apostles which cannot be referrd to sprinkling Rom. 6.3 4 5. We are buried with him by baptism into death that like as Christ was raised from the dead by the glory of the Father so we should walk in newness of life Paul proves they should not live in sin because they were dead he proves they were dead because they were buried in baptism Heb. 10.22 We finde the dipping of the body our bodies washed in pure water not the sprinkling of the brow So that it appears that sprinkling was not the baptism of John or Christ 1 From the subject of baptism It was not a part but the whole body 2 From the form It was not sprinkling but burying Col. 2.12 Buried with him in baptism wherein ye are also risen again 3 From the matter or element It was much water Joh 3.23 which needed not if sprinkling had been enough 4 From the adjuncts of going into the water and coming out practised by Christ Matth. 3. and by the Eunuch Acts 8.38 39. Magnus writing to know Cyprians judgment of them that were baptized onely by sprinkling in sickness answers in the end of his 66 Epistle 1 That divine benefits in nothing should be either lamed or weakned 2 Necessity compelling and God pardoning divine abridgements bestow the whole benefit on believers 3 He mentions that those so baptized were called Clinici or bed Christians 4 If any man thought they had got nothing because they were sprinkled he saith If they escape their sickness let them be baptized Whereby we may gather first That the right way of baptizing was by burying 2 Because the opinion of those times was that baptism took away sin and therefore many put off their baptism till near the time as they thought of their death but death coming upon them suddenly they took sprinkling of a little water in their beds instead of baptism with an intention to be buried in water in case they recovered Moreover the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drown dip or plunge as Scapula in his Lexicon interprets it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle Mar. 1.9 John baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan which he could not have said had not the word baptize signified an application of the subject to the water not of the water to the subject Pareus on the 6th of the Romans saith The ancient rite in the Apostolical Church was this the persons baptized were dipped all over in a River with some tarriance under the water then they rose up again Dipping shewed crucifying and death because it was not without terrour and coming up out of the water signified resurrection with Christ Par. in Rom. 6. Mr. Fox saith Augustine and Paulinus baptized persons in rivers and not in hallowed fonts as witnesseth Fabianus cap. 119 120. Acts and Monuments Part. 1. pag. 138. After speaking of Austin he saith He departed after he had baptized ten thousand Saxons or Angles in the West River that is called Swale besides York on a Christmas day where note by the way Christian Reader saith Mr. Fox That whereas Austin baptized then in Rivers it followed then there was no use of Fonts See Acts and Mon. Part. 1. pag. 154. Also pag. 156. he saith During the life of King Edwin Paulinus christened continually in the Rivers of Gwenye and Swala in both Provinces of Deira and Bernitia Confessing their sins That is professed themselves guilty of sinful purposes and sinful customs and many sinful actions and that now they repented for them all Acts 2.37 38. Peter's hearers professed their faith and repentance for killing the Lord of life and were instantly baptized With this confession there went an holy hatred of their sins as the Ephesians shewed their wicked deeds so they burnt their conjuring books Acts 19.17 18. and if the confession of the sins of persons in these times baptized were more particular and with more grief it would come nearer the Apostolical practise Truly it argues a great change of heart when persons formerly proud unclean intemperate and unrighteous shall not onely confess themselves sinners but also such kinde of sinners Moreover they profest they fear'd the anger of God and desired to escape it at the day of judgement Also they confessed other believables that they believed on the Messias that was to come after and begin his preaching Act. 19.4 Also no doubt they made professions of their self-denial
by Stones is meant either the Rocks that lay upon the Banks or shore of Jordan Luke 19.40 If these should hold their peace the stones would immediately cry out Neither was this other then when God made man of the dust of the earth and breathed into him a living soul Some by Stones understand the Gentiles from whom the Jews did expect Faith and Godliness as from the Stones neither is it incredible for God to make Children of Stones seeing Isaac was begotten from Abraham when his body was dead to her being an old woman though afterwards he had Children by Keturah a young woman and Sarahs body also Rom. 4.19 For Abrahams dead body is resembled to a Stone Isa 51.1 Look unto the Rock whence ye are hewen q. d. You Pharisees Sadduces and Jews think if you should perish what would God do for an off-spring I tell you he is able to raise them from the Gentiles nay if need were from the dead or liveless Rocks whence your self at first had your beginning and wherewith at present your hearts have some resemblance and similitude as God turned Lots Wife into a Pillar which was standing many hundred years yea even in Josephus his time so can the same God turn a Stone into a Man doing that bodily which he doth spiritually taking away an heart of Stone and giving an heart of flesh Ezek. 36.26 Obs There is an Omnipotence in God to do whatsoever can be done even what he wills Psal 115.3 Matthew 26.53 2 The spiritual promises of God are not tied to fleshly issue Rom 9.6 7 8 9. Gal. 3.7 29. but to the Children of promise to raise up children to Abraham setting forth the manner how Abraham should have Children not by begetting onely but by raising up As in the Law they that were born of the brother remaining alive were sons to the deceased brother not by nature but by Law so all believers are planted into Abraham and become not Children of the flesh but Children of the promise Rom. 4.12 13. The Baptist Christ and the Apostles endeavour to take away the pride and Carnal confidence conceived from the Holiness of their ancestors Abraham as a common father or trustee received the promises from God which belong to all believers Hence Abraham is called a father like unto God Rom. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in spirituality as God is to his Children for the believing Gentiles are not descended from his Loyns 2 In universality so that as God is an universal Father not onely of the believing Jews but also of the Gentiles Rom. 4.17 so was Abraham V. 10. And now also the Ax is laid to the Root of the Trees therefore every Tree which bringeth not forth good Fruit is hewen down and cast into the Fire The Ax is laid to the Root of the Trees Here is a Motive to stir up the Pharisees and Sadduces to Repentance because laid his Ax to the Root of the Trees By Trees he means Men or Jews Matth. 12.33 Make the Tree good and his Fruit good By Ax he means 1 the Threatnings of the Word which were now laid to the Roots of mens hearts Every Tree that bringeth not forth good Fruit is hewen down as Husbandmen do with Trees that cease bearing Fruit they cut them down to make fire-wood of them so will the Lord do with you Jews Luke 13.7 Cut it down why cumbreth it the Ground John 15.6 Withered Branches are by the Husbandman cast into the Fire and burned Every Tree which bringeth not forth good Fruit Every Man Woman City among you is hewen down and cast into the Fire Whereas you think you being once the People of God shall still so continue to be know ye that at present ye have the Ax laid to you you shall be cut off from your Root Abraham Rom. 11.22 And first ye shall be destroyed by the Romans 2 Ye shall be cast into the Fire of Hell for your unfruitfulness 3 Your posterity shall be given up to a spirit of slumber They shall have Eys but not see Ears but not hear Hearts but not understand Rom. 11.8 For though Deut. 20.20 Fruit-trees were not by the Law to be cut down no not in time of a Siege yet Fruit-trees that either never bore or had done bearing might be used either in the Siege or for fire-wood Obs A present or speedy Judgment of God may be expected of those that under means of grace remain unfruitfull Trees Luke 13.6 7. John 15.6 7. Luke 20.16 Isai 5.4 5 6. V. 11. I indeed baptize you with Water unto Repentance but he that cometh after me is mightier than I whose Shoes I am not worthy to bear he shall baptize you with the Holy Ghost and with Fire John's Ministry is set down from the difference betwixt him and Christ 1 Whereas the People might be apt to think him to be the promised Messias he tells them he was not he declares himself to be onely the Minister of outward Baptism but Christ who was shortly to be shewn to them was the Authour of inward Baptism The occasion of John's speech here is set down Luke 3.15 All men mused in their hearts whether John were the Christ John answers I indeed baptize you with Water c. I indeed baptize you with Water unto Repentance That is you Jews and repenting Publicans and Souldiers as appears Luke 3 10 11 12 13. I baptize you with Water unto Repentance already wrought which I judg by the confession of your sins v. 6. and by the profession of your Faith Acts 19.4 Not you Pharisees unto a future Repentance For John turns his speech from the Pharisees to the People doubting whether he were the Messias Luke 3.14 15 16. And therefore John's Baptism as also the Baptism of every Dispenser is not the Baptism of future Repentance but of present Repentance Acts 2.39 40. Repent and be baptized every one of you in the Name of Christ for the Remission of sins Hence Infants for want of present Repentance are excluded from Baptism what change of heart shame sorrow or hatred of sin can there be in them By baptizing persons to Repentance for time to come you make two Baptisms whereas the Scripture makes but one Baptism Ephes 4 5. But he that cometh after me is mightier than I Or more excellent 1 Both in Gifts and Grace 2 He it is that makes my Ministry effectual 3 He is the Bridegroom I am onely his Friend to sue for a Mariage betwixt you and him John 3.29 4 He must daily increase in his praise and esteem I must daily decrease in mine John 3.30 as the light of the Sun swallows up the light of a Star 5 I have the spirit in such a measure he hath the spirit out of measure John 3.34 6 Whereas I never did any Miracle among you John 10.41 he shall do Miracles raise up the Dead cast out Devils c. Whose Shoes I am not worthy to bear This is a
service committed to the meanest servants such a phrase in English I am not worthy to carry his Books after him Some take it as the custome of the Hebrews who going into some more holy place were wont to put off their Shoes Exod. 3.5 Josh 5.15 Put off thy Shoes for the place where thou standest is holy ground and those who were more rich or noble had some Body to carry their Shoes Other Evangelists have the Latchet of whose Shoes I am not worthy to unloose in which speech they allude unto the manner of their being shod In hot Countreys their Shoes had onely Soles below and tyed above and therefore they were to be loosed before they could be pulled off the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we when we come home or go to bed call to the meanest Boy to pull off our Shoes Hence Psalm 108.10 Over Edom will I cast out my Shoe that is I will imploy the Edomites in the basest service as to take away my Shoes when they are put off John hereby acknowledges Christ to be his Lord and himself his meanest Servant He shall baptize you with the Holy Ghost and with Fire Some think John Baptist hath respect to that Acts 2.1 visible pouring out of the Spirit in the shape of fiery Tongues at Pentecost though this be a truth as appears Acts 1.5 John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence Yet may we understand it of the power of the Spirit or of inward Baptism whereby the Spirit in the Hearts of Believers burns up their Lusts not onely enlightening of them but inlivening and kindling in them holy affections As the Spirit is called Water from the purging away of our filth Titus 3.5 so is it called Fire because by a spirit of burning he burns up our dross Isai 4.4 The Lord shall purge away the Bloud of Jerusalem from the midst thereof by the spirit of burning In a word Gospel Preachers may baptize you with Water but the Spirit renews us inwardly by the Spirit Now that the Ethiopians baptize with Fire they add to the Institutions of Christ and to the Scriptures which shadows out unto us and presents to our memories the benefit of the Spirit by variety of expressions The Abissines brand the baptized persons with Fire Beza in loc This practice gave occasion to some bolder Library keepers in some Copies to blot out the word Fire The Spirit is well resembled by Fire because it hath the properties of Fire as to purge to drive away darkness to shine to kindle to snatch upwards to strengthen Ephes 3.16 to change into it self 2 Cor. 3.18 Believers are by the Spirit changed into the same glorious image Mark 1.8 It 's said he shall baptize you with the Holy Ghost Fire is left out here for explanation sake it is added by the Figure Hendiadys The sum is Christ alone bestows whatsoever outward Baptism figures or signifies Now Fire in this place seems to be opposed to Water I baptize you with Water saith John Christ baptizes with Fire to signifie unto us that some fiery and spiritual power towards our purging and cleansing is represented to us by the Water of Baptism Besides this purging Fire bestowed on the Elect is opposed to that everlasting burning Fire which in the former Verse is threatned to fruitless Trees V. 12. 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 Chaff with unquenchable Fire John had set forth the power of Christ about Baptism now to awaken his Hearers the more some of whom were in a deep sleep he extends it further to the last Judgment which he shews by similitude of an Husbandman who when the Harvest is come gathers the Corn with the Chaff into the Floor and by and by thresheth it and separates the Chaff from the Wheat Whose Fan is in his â—aâ—d That is the Preaching of the Gospel before the Lâ—rd â—owse us up thereby we are as it were folded up in an heap of confusion untill which come the whole World is like a great heap of Chaff Or rather by Fan understand his judging power He will thorowly purge his Floor That is his Church gathering out of the Field of the World his Corn he brings it into his Bâ—rn as the Husbandman doth and when by an outward Call in the Ministry of the Word he hath brought them in because there are and will be many Hypocrites in his Churches hence he will thorowly purge his Floor as the Husbandman doth of the Chaff that is of wicked men who are compared to Chaff Psalm 1.4 Job 21.19 But this will be at the Day of Judgment which should be as a comfort to Saints and terrour to awaken carnal men so that the Floor signifies not the Place but the Corn upon it by a Metonymie Wheat into the Garner That is Saints into Heaven where the Sheep are at the Judges right hand from thence they go to Heaven Matth. 25. ult When the Fan hath once severed them that is his power and wisdom whereby he is able to sever Sheep and Goats whereby he is able to judg persons for every thing done in the Bâ—dy whether thoughts words or deeds This Fan is said to be in his hand it shews the â—ear approach of the Judgment James 5.9 The Judg slandeth before the Door For if thâ—â—e were some hundreds of years to the last Judgment yet compared with Eternity they are as nothing Burn up the Chaff with unquenchable Fire Not that it cannot be quenched but that it doth not quench in burning wicked men it never turns their Bodies to Ashes Neither is this impossible for the Sun it self which many suppose to be Fire is always burning and never quenched we reade of the Bush burning and not consumed Exod. 3. This Fire is still kindled by the breath of the Lord Exod. 30.33 This is five times together mentioned Mark 9.43 44 45 46 47 48. that we might the more fear it So that we see the wofull condition of the Chaff they are not onely severed from the Wheat but after the manner of the Nation of Palestine they are burnt in the Fire V. 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him We have here in this second part of the Chapter the Baptism of Christ set down wherein we have 1 The end of Christ's coming from Galilee to Jordan which was to be baptized of John 2 We have John's Prohibition of him together with his Reasons I have need to be baptized of thee and comest thou to me 3 Christ's Answer to John shewing why he would be baptized which was for the fulfilling of all Righteousness v. 15. 4 Christ's Reception of Baptism amplified 1 From the Adjunct He ascended out of the Water being baptized being then thirty years old Luke 3.23 2 From the signs that
accompanied his Baptism which were three 1 The opening or cleaving of the Heavens so that something might be beheld above the Stars and Planets 2 The Spirit of God descending like a Dove and lighting upon him v. 16. 3 A Voice from Heaven testifying that Christ was the welbeloved Son of the Father in whom he was well pleased V. 13. Then cometh Jesus from Galilee to Jordan to John to be baptized of him To be baptized Quest Why doth Christ come to be baptized seeing he had no sin and John's Baptism was a Baptism of Remission of sins Answ 1 For the fulfilling of all Righteousness that is all the righteous promises of God Matth. 3.15 2 To allow of John's Baptism as instituted by God which was cavilled at by many 3 That in Baptism Christ might have the testimony of the Holy Ghost in the shape of a Dove that he was the Son of God and therefore to be believed on 4 Because Christ took our sins upon him and therefore as a guilty person and a penitent he offers himself to John's Baptism that being baptized by him he might as it were wash away our sins in himself he did as it were bury the old Adam under Water in his Burying and rising up from under the Water he did as it were lift up the World of Believers that were drowned 5 That for as much as baptized ones were the Subjects of his Kingdom that he might be like his Brethren in all things hence he took up Baptism to be imbodied with his People that he and they might be one Body 6 To bring in credit such a hazardous and contemptible Ordinance 7 That as God had instituted Circumcision the sign of the old Church so Christ would ordain Baptism as the sign of the new Church and that not onely by word but also by deed 8 That the Baptist might then declare unto the Multitude that this baptized person was the Messias so long hoped for John 1.29 30 31 32 33 34. Then When the Baptist had been a while preaching and baptizing and preparing the People for Christ and had told them that the Messias was speedily to be manifested to them and the people were on fire to have him manifested and as the people were in expectation and all men mused in their hearts whether John were the Christ then comes Jesus to Jordan where not onely signs from Heaven manifested him to be the Messias but John also openly declared him partly because the people were apt to think John the Messias to clear himself thereof and partly to make the Messias known being it was fully revealed to him John 1.33 The people being therefore instant that he would shew the Messias whom he preacht to come after him John answers that he had not seen him by face but onely had received this answer from God That he should in his Baptism be manifested to Israel and in this manner that the Holy Ghost in the bodily shape of a Dove should descend upon him See John 1.29 to v. 35. From Galilee The 2 thing is the circumstance of place Christ comes from Nazareth in Galilee least any should think the business was carried politickly betwixt John and Christ therefore providence orders it that till the 30th year of their age they live and are brought up in diverse places that John could say I knew him not Joh. 1.32 and when John began his ministry about Jordan Jesus did not adjoyn himself to him but abode in Galilee that John might know and preach this that the Messias was come into the world but was not yet made manifest and that he knew him not by face but that he should be manifested in his Baptism Moreover Christ when he comes to John doth not talk familiarly with him before he desires Baptism but then when he desired baptism he came out of Nazareth of Galilee Neither was Christ baptised in secret but when all the multitude were baptized Christ was Baptized Now it appears when Jesus was Baptized all the multitude was baptized Luke 3.21 It was the providence of God that a great concourse of people should be Baptized when Jesus was Baptized that so besides Johns testimony they might see the visible signs confirming him to be the Messias all which did so clearly confirm it that this was called his manifestation unto Israel Joh. 1 3â— In Jordan Christs Baptism is set down from the place viz Jordan It was that River through which the people were brought into the Land of Promise Not as if Baptism were confined to a River but that it may be adminstred in a Pond or Lake or Sea or Brook or in any other water wherein there may be burying V. 14 But John forbad him saying I have need to be Baptized of thee and comest thou to me But John forbad him saying I have need to be Baptized of thee as if he should say if one of us must be Baptized I have more need to be Baptized of thee as the most worthy person then thou of me Quest But how doth this agree with that Joh. 1.31 33. I knew him not but he that sent me said unto me upon whom thou shalt see the Spirit descending like a Dove and remaining on him the same is he that baptizeth with the holy Ghost Ans That phrase of I knew him not must be limited to that circumstance of time before his coming out of Galilee when it was that the spirit revealed Christ to John I have need to be Baptized of thee as if he should say I le give reason of my refusal 1 My Baptism is a Baptism of Remission of sins but thou hast no sin therefore thou hast no need of Repentance nor no need of Baptism and I am afraid of prophaning Baptism if I should dispense it otherwise then it is appointed 2 Thou art not onely without sin but thou takest away the sin of others and into the Faith of thee others are Baptized for Remission of sins 3 It 's thy spirit onely that applies the Grace given in Baptism and I of my self cannot deserve it and therefore I have need to be Baptized of thee with the spirit and thou hâ—st no need to be Baptized of me with water Obs Holy Persons are sensible of their own corruption yea the more holy the more sensible 2 Obs The holiest Persons have need to be Baptized of Christ that is to be washed from their sins with the bloud and Spirit of Christ Joh. 3.5 3 Obs Though water Baptism must be but once yet the Baptism of the Spirit ought to be repeated again and again 2 Cor. 4.16 V. 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness then he suffered him Suffer it to be so now We have here Christs Reply acknowledging Johns arguments to be true in respect of his person but in respect of his office it being a state of emptying and abasement and humiliation therefore I
without which they could not be Christs Disciples Luk. 14.26 nor yet Johns disciples for Johns baptism and Christs being one and the same specifical baptism as confession went before Johns baptism so must it go before Christs baptism and as making disciples which was to teach to conversion believing and self-denial went before Christs baptism so must it go before Johns baptism And so the Eunuch before Philip would baptize him made profession of his faith Act. 8.37 So Heb. 10.22 23. Our bodies washed in pure water let us hold fast the profession of our faith without wavering That is that profession we made at our baptism So that baptism is as an hand-writing passing betwixt God and us we confess our sins and profess our faith and he signes over and confirms unto us the pardon of our sins according to 1 Joh. 1.9 And therefore it follows that no wicked persons that never came to the sight of their sins nor to humiliation for them are to be admitted to baptism nor yet infants for their receiving destroys the qualifications preceding baptism which is confession for they were not first baptized and then confest but first they confessed and then they were baptized V. 7. But when he saw many of the Pharisees and of the Sadduces come to his Baptism he said unto them O Generation of Vipers who hath warned you to flee from the wrath to come We have here John's Ministry set down from the reprehension he gives to the Pharisees and Sadduces from v. 7. to v. 13. Here may be a Question why John threatened these Pharisees so severely that came to his Baptism To know this consider 1 Who the Pharisees and Sadduces were 1 The Pharisees did not onely observe the Levitical Rites in a more exquisite way than others but had many other outward traditions as Washings and Corban c. wherein they placed Righteousness and the Desert of eternal Life to get an opinion of Holiness they separated themselves in Apparel and Diet from other men but not hence were they called Pharisees but because they not content with the Letter onely would search out the hidden sense hence were they called Pherussim that is Interpreters These Pharisees sprung up about one hundred and fifty years before Christ they attributed some things to Destiny but not all things but they said some things were in a mans own power to do or not to do Joseph l. 13. Ant. c. 9. These confest the Resurrection acknowledged Angels and Spirits Acts 23.8 and to gain opinion they made broad their Philacteries the pieces of Parchment which they wore on their Breasts wherein the Commandments were written Matth. 23.5 These had the Office and Authority of publick Teaching confirmed by the testimony of Christ the Scribes and Pharisees sit in Moses's Chair whatsoever they bid you observe that observe and do The Scribes are put before them as being of a more ancient Institution perhaps divine 2 The Sadduces These denied a Providence of God in the World governing humane things they denied the Immortality of the Soul and the Resurrection of the Body they thought there was neither Angel nor Devil Acts 23.8 They were indeed plain Atheists who thought Religion was invented to keep men in aw for outward and politick ends they observed some outward legal Rites these attributed nothing to Destiny but all to the will of man and that we are Authours as well of our own Happiness as of our Misfortune Joseph lib. 13. Antiq. cap. 9. The Pharisees following the faith of Moses and the Prophets opposed these the People followed the Pharisees the great men followed the Sadduces The Sadduces denied all the Old Testament save the five Books of Moses Tertul de Praescrip And therefore Christ Matth. 22.31 32. proves the Resurrection out of them They are called Sadduces that is righteous because they did arrogate the name of Righteousness to themselves or rather of Sadoc their Authour as Chemnicius and Lapid affirm 2 To answer the Question why John so severely received these Pharisees and Sadduces the Reasons were 1 Because of the dangerousness of their Errours the Pharisees out of perswasion of their own Righteousness did not fear the wrath to come the Sadduces out of their Atheism did not fear or believe any wrath to come yet both made a shew of Religion 2 They came to him dissemblingly with a minde to tempt him not to learn by him 3 To gain a further opinion of Holiness by being baptized of holy John 4 Hereby to stop John's mouth that he might not thunder against their Vices 5 To discover them to all the Multitude who were ready for their pretences to think otherwise of them and in danger to be deluded by them 6 That in the Pharisees and Sadduces who were most blame-worthy the Multitude might not content themselves with a feigned shew of Repentance 7 To manifest his own sincerity in Preaching that though they were the most eminent men for place and learning yet he would not spare them in his Ministry Generation of Vipers John's speech to them is partly reprehensory John alludes to the Devil that old Serpent whose offspring they were as also to the Viper whose Skin is beautifull but her Poyson is in her Tongue As if he should say Ye are an evil Egg of an evil Bird ye are poysonous sons of poysonous fathers Christ applies these words to them Matth. 23.31 Ye are the sons of them who killed the Prophets fill ye up the measure of your fathers sins Ye Serpents ye Generation of Vipers how can ye escape the Damnation of Hell As the Viper eats through the Bowels of the Dam that it may come to life Plin. l. 10. c. 62. Rhodogin l. 3. c. 37. so you Scribes and Pharisees kill your Mother the Synagogue and your spiritual Fathers the Prophets and faithful Teachers that you may live in your pride and covetousness This Comparison was made by Hierom and others but experience hath found the contrary true as Gesner Mathiolus and others therefore it 's called Vipera quasi vivipara because that Serpent doth not lay Eggs but brings forth a living Creature Again as Vipers devour Scorpions and therefore their Poyson becomes stronger Aristot lib. 8. Hist Animal c. 29. So the Pharisees and Sadduces eating the poysonous opinions of their Rabbins by adding their own increase the Poyson of their Errours Again Christ so calls them to upbraid the whole Order of them as well absent as present as if he should say Both these Factions beget Serpents though they differ among themselves Again as the Viper is a most poysonous Creature Acts 28.4 Gesner l. de Serp. When the Barbarians saw the Viper stick on Paul's hand they lookt upon him as a dead man their Biting is counted mortal in the third day at furthest such were the erroneous Doctrines taught by Pharisees and Sadduces also their bitter slanders against John Baptist and Christ Moreover this phrase is taken out of Isai 59.5
but a gladding of the beholders not the havers What is within government fears of insurrections and a servile courting of all sorts of men these are like pictures that seem goodly stuffe farre off but near at hand they are base and course 2 Exhortation to raise up your hunger and thirst after righteousness Psal 119.80 Mine eyes fail with looking but Lord when wilt thou comfort me Davids soul panted for God as the hart for the rivers of water Psal 42.1 2. yea his heart and flesh cryed out for the living God Psal 84.1 2. Psal 27.4 there was one thing his soul lookt after Multa novit vulpes verum Echinus unum magnum as the proverb The Fox knows many things the Hedge-hogge knows one great thing Holy persons long to know their duty as every man desires to know what belongs to the office he is imployed in Psal 119.33 34. so do they thirst for a conformity to it Psal 19.10 More to be desired are they then gold yea then fine gold sweeter also then hony and the hony comb Psal 119.130 I opened my mouth and panted for I longed for thy commandements He uses a Metaphor from hungry or thirsty persons look as when they are hungry or thirsty they greedily open their mouth to take in meat and drink to quench the thirst so when my soul considers the sence of Gods anger against sin or my own filth I flie to thy word to quench my thirst by thy promises and to get direction by thy commandements Motives to hunger and thirst after righteousness 1 The most abundant fulness of outward things avails nothing without this Luke 12.19 He had abundance of earthly things but the devils fetch'd away his soul when his barns would not hold his corn As Samuel bad Saul not to set his mind upon asses when he had a kingdom befallen him 1 Sam. 9.10 So say I why should thy appetite go after earthly things when thou hast such an object as holiness 2 The Lord is wont to fill every hungring soul with spiritual good things Psal 81.10 Open thy mouth wide i. e. thy desires and affections and I will fill it Luke 1.53 He hath filled the hungry with good things Psal 145.19 He will fulfill the desires of them that fear him 3 Christ invites every hungring and thirsting soul to come unto him Isai 55.1 Ho every one that thirsteth come ye to the waters as if a Physician should make a proclamation to all sick Patients to come unto him and he would heal them q d you have thirsted after vain knowledg honours wealth now here are spiritual dainties the Doctrine of Remission Pardon Peace thirst ye after these come ye to the Waters To the Water of Justification Rev 1.5 To the Water of Sanctification and Baptism Titus 3.5 here 's Wine and Milk that is all manner of Delicates Matth 11.28 Come unto me all ye that are weary of your corruptions and heavy laden under them that is that hunger after righteousness and I will give you rest John 7 37 38 If any man thirst let him come unto me and drink on the last day of the Feast Christ utters this speech he takes occasion from their drinking the Waters of Siloah which that day they were wont to draw out using that speech of Esay Ye shall draw Waters with Joy out of the Wells of Salvation Esay 12.3 Christ seeing this shews them who is the true Fountain of Salvation Zach 13.1 and takes his words from Esay 55.1 that is whosoever hath a desire after holiness and happiness let him come to me and I will quench his thirst He that believes on me out of his Belly shall flow Rivers of living Water Among the Hebrews there were certain Cisterns of stone to receive them and in the midst of them certain Pipes or Cocks out of which Water flowed Prov 5.15 Drink Waters out of thine own Cistern and running Waters out of thine own Well let thy Fountain be be dispersed abroad now every medium or concavity is called by the Greeks a Belly Mat 12.40 therefore Christ signifies that they who believe on him should be so filled with Water that it could not be contained within them but should flow out on every side with great streams now by Water he means the Spirit and by Living Water he means Spring-water or Water continually flowing all plenty of Water are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rivers Matth 7.25 27 That from such a soul there should be plenty of the graces and comforts of the Spirit not onely for himself but for the benefit and comfort of others Revel 21.6 I will give unto him that is athirst of the Fountain of the Water of Life freely Now what is the Fountain of the Water of Life but onely the Bloud of Christ and the Fountain of his Graces Zach 13.1 compared with Rev 1.5 7 14. Rev 22.17 The Spirit and the Bride say Come and whosoever is athirst let him come and take of the water of life freely The Spirit invites all thirsting souls to come to Christ for as the Waters of a Spring can rise no higher than the Spring from whence they come no more can any holy desires further than the Spirit works them in us 4 The greatest part of our grace lies in desires Psalm 119.5 Psalm 38.14 Means to hunger and thirst after Righteousness 1 Feel thine own wants There needs not much Invitation to an hungry man to eat or a thirsty man to drink Revel 3.17 18 John 4.15 Sir give me this Water that I thirst not neither come hither to draw What drives a man to the Physician but the sight of his Diseases 2 See there is fulness for every want Art thou hungry he hath Bread John 6.51 The Bread which I will give is my Flesh which I will give for the life of the World Art thou thirsty he hath Water of Life Art thou a Babe Here is Milk to feed on Art thou sad Here is Wine to glad thy heart 3 Consider such as hunger and thirst shall be filled partly in this life by receiving the testimony of the Spirit witnessing with their spirits Rom 8.16 touching the reconciliation with God in Christ and some fruits of sanctification whereby the old man is crucified and the new man renewed in them but principally in the state of glory when they shall have perfect holiness and happiness 4 Sharp Sawces procure a stomach Let the bitterness of sin and afflictions procure a hunger and thirst after righteousness Jer 2.19 the Paschal Lamb was eaten with sowre Herbs to shew that Christ is sweet to them that feel the bitterness of sin 5 Purge your stomachs Naturally we feed on pleasures profits and carnal contents and we are apt to surfet on them Consider we the vanity of them Matth 6.20 Prov 23.5 1 John 2 16 17 1 Peter 2.1 2 q d So long as you delight in sin you will have no stomach to holiness Sin works on our soul as ill
thou dye Contrary when men either think in their prosperity they shall never be moved or put off the evil day far off as they did Amos 6.3 how can they take up the cross when it comes 2 Believe that all things shall work together for thy good Rom. 8.28 and that they come from the hand of a father Joh. 18.11 yea even sore sufferings God is wont to hide his face and withdraw his hand from Saints and suffers them to mourn to be sold to be cast in prison to dye no otherwise then if they were the enemies of God Luth. in Gen. 37. 3 Get low thoughts to all earthly comforts Pro. 23.5 Wilt thou cause thine eys to flye upon that which is not As the Margin reads it that is it is not that which it seems to be riches honours preferments are not that they seem to be Think of the vanity of credit with men of great mens favours c. what will these be in the day of death 4 Look upon the crown Christ endured the cross despising the shame and is now set down on the right hand of God What was the ground he endured the cross Why it was for the joy that was set before him Heb. 12.2 Acts 14.22 Rom. 8.18 2 Tim. 2.12 5 Look upon the sweet comforts Saints finde under the cross their comforts abound most then even as their sufferings also abound 2 Cor. 1.5 Hence the Martys found Prisons more comfortable then Palaces As Princes use to recompense them who have suffered loss in their service so doth Christ make up the sufferings of his people with comfort 6 Beware of having a squint eye upon the issues and events of things before we let conscience give judgment but let us have a full eye upon the rule and upon the command so Abraham in sacrificing his son Gideon in cutting down the Idol Paul Gal. 1.15 consulted not with flesh and bloud when God called him to preach 7 Look to Christ who hath taken up the Cross before us Heb. 12.2 8 We are not esteemed by Christ as his Disciples till we have the disposition to take up the Cross whatsoever our profession of Faith may be Luke 9.23 Luke 14.26 9 Beware of indwelling corruption which still counsels us rather to balk duty than to expose our selves to the cross How oft doth the flesh put persons upon lying upon deceitfull distinctions to escape the cross That which lies in the bottom is they are loth to lose such gain to displease a good friend to procure the enmity of such a man as may hurt us to part with such an Office or Employment To remedy this hold no mans friendship but in subordination to duty and look upon all gain as cursed which is got with the wounding of the soul Matth. 16.26 10 Consider that herein we express our friendship to Christ when we will not let any cross part him and us Gal. 6.14 God forbid that I should rejoyce in any thing save in the Cross of our Lord Jesus Christ For one friend upon choice to suffer for another argues entire friendship so for us to suffer for Christ upon choice and not upon necessity argues much friendship towards Christ 11 Inure not your self to pleasures and delicacy How hardly will the cross be born of such Moses when he was a Courtier he slighted the pleasures of the Court Heb. 11.25 12 Submit to live in a low condition for want of which frame of spirit many dare not take up the Cross they know not how to be poor it was otherwise with Paul Phil. 4.13 I have learned in every estate therewith to be content 13 Rid thy heart of slavish fear as fear of Imprisonment Revel 2.10 Fear none of these things thou shalt suffer the Devil shall cast some of you into Prison Slavish fear of contempt of multitudes keeps some from duty contrariwise in Job cap. 31.34 Did I fear a great multitude or did the contempt of families terrifie me Fear of Excommunication oft keeps men from taking up the Cross John 12.42 Among the chief Rulers many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue Excommunication is much to be dreaded but when we have an absolute certainty upon the conscience in the witness of any cause of God we are not to dread it for even Excommunication hath sometimes unjustly afflicted Saints Isai 66 5. John 16.2 As it 's a folly to be affraid of a painted man drawing a Sword so it 's a folly to be terrified with the name Church when it is blasphemously used for it is onely a painted Church or vizard of a Church Luth. in Gen. 21. The Censure of the Church shall not separate me from the Church if truth joyn me to the Church Luth. Tom. 1. cap. 58. 14 Bear not the Cross because thou hast secondary refuges but meerly out of conscience of a command of Christ for example some men will bear the cross of outward losses for Christ when they have got enough to maintain them in the world but not before when as the same thing that was a truth to them now was a truth to them then O but then they were poor but now otherwise But is not duty duty and must duty give way to temporal concernments and not be obeyed till we can without inconvenience and loss obey it It 's a usual deceit in most mens hearts they will first bring about the ends they desire and then take up the cross but in taking up the cross we are not to take the delay of one day Luke 9.23 no nor one hour Gal. 2.5 15 Often cast up what Christianity and a good conscience may cost thee I have not a stronger Argument against the Popes Kingdom than that it reigns without the Cross Luth. Tom. 2.223 Luke 14.28 29. What man goes to build and considers not whether he have to finish it Who goes to sea and prepares not for a storm The benefit will be this to wit when we meet with troubles the soul will say These are the things that I lookt for Men cast up the easie part of Religion but do not cast up the hard part 16 Be earnest for God to give thee an invincible resolution that when the flesh asks you will you omit no duty though it costs you never so much you may answer no as Daniel cap. 6.10 who would no omit praying though to be known to pray was a matter capital Micaiah would not balk the telling of Ahab a Message from God though Imprisonment and the Bread and Water of Affliction was like to befall him Queen Hester would speak for the Church though she should perish therein John Baptist would not forbear to admonish Herod though Imprisonment and Death should be his Reward Prisons and Death would not keep off the Apostle from fulfilling the course of his Ministry Acts 20.24 yea he saith He rejoyced if he were offered upon the
this bloudshed and Death of Christ did not onely ransom us from wrath Rom. 5.9 and purchase forgiveness of sins for us Rom. 3.25 but also the same Death purchases Heaven for us Heb. 9.15 He is the Mediatour of the New Testament that by the means of Death they which are called might receive the promise of eternal inheritance Heb. 10.19 Having Brethren boldness to enter into the holiest by the Bloud of Jesus that is into Heaven it self Contrary to those mistaken dictates to wit that Christ his obedience to the Law purchased Heaven for us and that his Death and Sufferings onely ransomed us from Hell 2 The Apostle saith There can be no forgiveness without shedding of Bloud Heb. 9.22 Things figuratively holy were cleansed with the bloud of beasts then things truly holy must be cleansed with better bloud Again Heb. 9.25 26. Once in the end of the world hath he appeared to put away sin by the sacrifice of himself Also Heb. 9.28 Christ was once offered to bear the sins of many When he came to dy he took on him the sins of many that is of all the elect See also Heb. 10.5 A body hast thou prepared me v. 10. By which will we are sanctified through the offering of the body of Christ once for all Also v. 12. This man after he had offered one sacrifice both in kinde and number for sin sat down on the right hand of God Also v. 14. the Apostle gives a Reason why he hath no more offering to make nor no more suffering to endure nor needs no repetition of what is done because with one offering he hath perfected for ever sanctified persons Also v. 19. he shews the price of this purchase to be the Bloud of Jesus having boldness to enter into the holiest by the Bloud of Jesus called also the veil of his flesh v. 20. Also Heb. 13.20 Through the Bloud of the eternal Covenant we are made perfect Christ hath redeemed us that have been baptized from the most grievous sins which we have done by his being crucified upon the Cross and by the purification of water Justin cont Triph. 246. he names this purifying as the outward sign for pag. 177. he saith out of Esaias Wash ye c. He doth not send us into a Bath to wash away our sins which all the water of the Sea cannot but he shews this wholesom washing will follow them that repent that they shall not be washed in the bloud of Goats and Sheep but by faith by the Bloud of Christ and his Death Gal. â— 13 The Apostle shews the manner how we are delivered from the curse of the Law Even by Christs hanging on a Tree and being made a curse for us Ephes 2.16 Christ reconciles Jews and Gentiles unto God in one body by the Cross 1 Peter 1.18 We are not redeemed with corruptible things but with the precious Bloud of Christ as of a Lamb without spot 1 Peter 2.24 Who his own self bare our sins in his own body on the Tree 1 John 1.7 The Bloud of Jesus Christ cleanseth us from all sin Revel 1.5 Hath loved us and washed us from our sins in his own Bloud Revel 5.9 Speaking of Christ he saith Thou wast slain and hast redeemed us to God by thy Bloud out of every kindred and tongue Revel 7.14 John shewing how the Martyrs came to be arrayed in white Robes tells us it was by washing their Robes and making them white in the Bloud of the Lamb. One drop of whose Bloud was more precious than the whole creature Luth. Tom. 4. What means then that new opinion that part of the satisfaction is given by the obedience of Christ in fulfilling the Law Object Rom. 5.18 By the obedience of one shall many be made righteous Answ The Apostle means not the obedience of Christ to the Law but the suffering of Christ whereby he became obedient to the death of the cross Phil. 2.9 Obj. Christ is made unto us righteousness 1 Cor. 1.30 and we are made the righteousness of God in him 2 Cor. 5.21 Answ The Scripture places our righteousness in the death of Christ for the righteousness a Christian hath is forgiveness and covering of sins Rom. 4.7 8. Quest But what use is there of the active obedience of Christ to our redemption Answ Had he not been holy harmless and undefiled he could not have been a fitting Mediator Heb. 7.25 2 To be a patern for us how to walk 1 Joh. 2.6 we must walk as he walked with an as of similitude though not of equality 3 The humane nature of Christ is a creature for Christ is perfect man hence as he was man he owed perfect obedience to the Law Gal. 4.4 Quest If the death of Christ be the material cause of our justification why is it called by the name of righteousness Answ Because it is equivalent to righteousness for it 's all one to the Law-giver if his Law be observed or the penalty for the breach of it suffered now the penalty was death by the consent of the Law-giver either eternal death of us or temporal death of our surety now our sin being condemned in the flesh of Christ Rom. 8.3 the righteousness of the Law is fulfilled in us v. 4 5. 2 Where the nature of a thing is there the name of it may well be but in Christs satisfactory death there is the nature of righteousness to wit a taking away of guilt and filth For herein believers iniquities are forgiven and sin covered Rom. 4.7 8. therefore the name of righteousness may be well given hereto To conclude there is an infinite righteousness in Christ of which we are not capable and there is an inherent personal righteousness to qualifie him for a fit Mediator Heb. 7.25 and there is a righteousness of satisfaction this righteousness consists in forgiveness of sins Col. 1.14 Obj. But Christ suffered many other sufferings besides death inward in his soul as desertion sence of wrath outward in his body as nailing whipping mocking therefore the death of Christ alone was not the sole price Answ I suppose the death of Christ doth comprehend the sufferings of Christ which were in and about his death which in regard of pain and anguish and propinquity unto his death were as parts of the whole Such was Christs heaviness Matth. 26.37 his agony and drops of sweat like blood Luk. 22.44 For those other sufferings Christ endured in the course of his life as hunger thirst flight fasting c. these were not satisfactions to Gods justice for mans sin but onely paterns of patience 1 Because the Scripture affixes our justification and reconciliation not to his sufferings in general but to his suffering of death in special Heb. 2.9 never mentioning his fore-going sufferings of hunger thirst c. in point of justification If the other sufferings of Christ be part of the satisfaction why doth the Apostle still insist on the price of his death and on no other
18. 9 A care to reform the outward man with a neglect of the inward man Hypocrites are busiest in outward performances For example in matters of religion there 's the outward part and the inward part for the outward part as hearing presenting himself at worship Eccl. 8.10 He comes and goes to the place of the holy but for the inward part to wit the bleeding heart the melting affection the rectified will the inward washing of the heart Jer. 4.14 these he is a stranger from He is like a Bankrupt that makes show of all and more then all the wares he hath Matth. 15.7 8 9. Ye Hypocrites well did Isaiah say this people draweth nigh me with their lips but their heart is far from me Contrary the sincere Christian is like a rich Merchant that hath much more goods then is seen in Ware-houses and Cellars if he cleanse himself he labours not onely to cleanse his hands as Pilate did but he cleanses his heart Jam. 4.8 If he gives thanks he doth not onely lift up his hand but his heart to God in the heavens Lam. 3.40 He cleanses himself not onely from filthiness of the flesh but of the Spirit 2 Cor. 7.1 Jer. 4.14 If he give alms he draws out his soul to the hungry as well as his hand Isai 58.10 If he obey God in any command it 's from the heart Rom. 6.17 Col. 3.23 If he be baptized he cares not onely to have his body washed with pure water but to have his heart sprinkled from an evil conscience Heb. 10.22 He doth not onely speak of good things with his tongue but the Law of God is in his heart Psal 37.31 Because the outward part is easie and glorious in the eys of the world the hypocrite will do that but the inward part being difficult and costly he will not do that 10 A following God in cheap and creditable duties but not in costly and dishonourable duties So Saul 1 Sam. 15.8 9. Saul destroyed the worst of the sheep and cattel every thing that was vile and refuse they destroyed utterly but for Agag and the best of the sheep and oxen and fatlings and all that was good they would not utterly destroy So when a duty is creditable a hypocrite will do it as to profess Religion forwardly where it is in credit as many hypocrites did in Josiah's time whose hypocrisie was seen when he was dead Contrarily sincere persons follow God in costly duties if duty cost them all their preferment and wealth they will part with it Luke 14.33 Heb. 11.25.26 They will not offer to God that which costs them nothing so in duties wherein there is no credit as David when he danced before the ark of God 2 Sam. 6.20 though Michal scoft at him yet would he do it 11 Self justification and translation of the fault upon others 1 Sam. 15.13 I have performed the commandment of the Lord but Samuel said What means the bleating of the sheep and the lowing of the Oxen which I hear Saul answered v. 15. The people spared of the best of the sheep and of the Oxen. He laies the fault on the people v. 20 21. Contrarily sincere souls take the shame of their evils don to themselves 2 Sam. 24.17 Luke 15.18 When this frame of self justification is usual it s a bad temper See it in the Pharisee Luke 18.12 13. Contrary the publican But this sign I apply to an act rather then to a state of hypocrisie 12 The living in sin mean while pretending to be religious see it in that strumpet Prov. 7.14 she seemed very devout yet was an arrant strumpet see Eccles 8.10 Jer. 7.10 11. Herod Mark 6.20 In the midst of all his devotion he lived in incest by this was Jehu Saul c. discovered Deut. 26.13 14. One sin lived in proves a man an hypocrite Hab. 2.4 John 5.44 Psalm 19.13 Remedies against hypocrisie 1 Beg a sound heart of God that he would give thee a right Spirit Psalm 51.10.143.10 Psalm 139.24 Try me O Lord search me see if there be any way of wickedness in me Though Satan may tell thee God hears thee not because thou art an hypocrite yet mayest thou answer him He that confesses and forsakes shall finde mercy Prov. 28.13 2 Walk sutable to thy own principles beware what principles thou receivest but having received them and thy conscience having given judgement herein walk sutable to them It 's greatly hypocritical to have our principles go one way and our practice another yet ought there to be a tender respect to the principles of others judging that with as good a conscience they refrain that which you conscientiously seem to practise 3 Search thy heart to finde out thy hypocrisy and bewail it So Mr. Bradford was wont to call himself a painted hypocrite If we finde sincerity wrought in us let us hold fast the comfort of it Job 27.5 But if on the other side we finde we prefer our credit and profit before the Lord that we retain some darling sin and that we will not do some costly painfull or shamefull duty that we make clean the outside of the cup and platter but the inside is full of filth that we usually do that in secret we would not for a world should come abroad see that thou bewail all these hypocrisies thou being weary and heavy loaden with this sin as well as others art bid to come to Christ Matth. 11.28 Say not thou if thou have been an hypocrite all this while it will never be better if thou wilt not see the hypocrisie of thy heart and confess and bewail it before the Lord thou shalt never be better but if believingly thou mourn under it there is a fountain set open to wash thee from this as well as from other pollutions Zac. 13.1 1 John 1.7 8. And for the reliques of hypocrisie by often searching and bewailing they are weeded out every time a garden is weeded the weeds are the fewer and the herbs and flowers prosper better 4 Trace your hearts in your motives actings and ends It s hard for creatures to get lurking holes when they are closely hunted so hunt thy hypocrisie and it will hardly get harbour reflect upon thy self and consider the motives that set thee on work to do such an action was it the glory of God or thy own glory when thou denies thy self in such an enjoyment was it out of love to God or to get esteem Hezekiah thus traced his heart Esa 38.3 and so did David in the matter of Bathsheba hence he so prayes that God would renew a right spirit in him Probably Paul did the same Acts 9.9 and Peter Mark 14.72 when he thought thereon he wept the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he casting up Peter cast up how deceitfully he had dealt with Christ in denying him at such a time and for swearing and that three several times and that in the presence of his enemies upon a poor simple