Works, Treatise 4
CHRISTS BAPTISME.
Math. 3. 16, 17.
And Ieſus, when he was baptiſed, came ſtraight out of the water: And loe, the heauens were opened vntounto him, and Iohn ſaw the Spirit of God deſcending like a Doue and lighting vponupon him.
Verſe 17.
And loe, a voyce came from heauen, ſaying, This is my beloued Sonne in whom I am well pleaſed.
AS by the diſobedience of one man, ſinne entred Rom. 5. 12into the World, and by ſinne death: Rom. 5. 12. So by the obedience of one man righteouſneſſe entred into the world, and by righteouſneſſe life, Rom. 5. 18.Rom. 5. 18. For as Adams ſinne hath bound vsus all to a double miſery, guilt and puniſhment: So Ieſus Chriſt (being made of God to vsus, Wiſedome, Righteouſneſſe, 1. Cor. 1. 30.Sanctification, and Redemption: 1. Cor. 1. 30.) hath deliuered vsus both from guilt and puniſhment of all our tranſgreſſions.
The truth of which thrice-bleſſed report, is not onelyonly mentioned in the Goſpell of God, and therefore called EVAGGELION, but confirmed alſo by ſacramentall ſignes and ſeales in the firſt and laſt Teſtament: In the firſt, againſt ſinnes guilt, by circumciſion, againſt ſinnes puniſhment, by occaſion, the one a Sacrament cutting, the other a Sacrament killing: In the laſt, againſt ſinnes guilt, the Sacrament of Baptiſme, againſt ſinnes puniſhment, the Sacrament of his Supper.
And as Adam ſinned in his owne perſon: So the ſecond Adam for his recouery hath performed both the Sacraments and ſubſtance of the ſame in his owne perſon: for hee was circumciſed, ſacrificed, baptized, to take away the ſinnes of the world: Circumciſed: Luke 2. 21. Sacrificed, Luk. 2. 21.Heb. 7. 27.
Baptized in the words of my Text▪ And when Ieſus was baptized, &c.
In which words for methode ſake, I note in generall thrée:
Firſt, Chriſts baptiſme: And when Ieſus was baptized.
Secondly, Chriſts immediate action after baptiſme: He ſtreight came out of the water.
Thirdly, Gods, of Chriſts miraculous approbation:
Teſtified by two:
By Viſion,
By Voyce.
By Viſion two wayes:
1. By the heauens apertion: And loe, the Heauens were opened vntounto him.
2. By the Spirits deſcenſion: And Iohn ſaw the Spirit of God deſcending, &c.
By Voice: Behold, a voyce came from heauen, ſaying: &c.
In which voyce I note alſo,
two:
1. A double circumſtance.
2. A ſingular ſubſtance.
A double circumſtance:
1. Of the Perſon: God the Father: Behold a voyce.
2. Of the place: ſuperceleſtiall: Came from Heauen.
A ſingular ſubſtance:
This is my beloued Son, in whom I am well pleaſed.
In Chriſts Baptiſme … obſerue thrée▪
Firſt, the Baptiſt.
Secondly, the Baptized.
Thirdly, the element.
Firſt, the Baptiſt: and that was Iohn, as it appeareth in the precedent verſes.
Not Iohn the Euangeliſt▪ but Iohn the Sonne of Zachary the Prieſt: A worthy inſtrument & nomene & numine: a gracious name, and a gracious perſon,
A gracious name: whereof Saint Auguſtine in his ſecond Tractate vponupon Iohn ſayth: Magnum aliquidiſte Iohannes, ingens meritum magna gratia, magna celſitudo▪ A great name is this name of Iohn, a name of great grace, a name of great valuation. Magnus exim erat Iohannes virtute, magnus ſanctitate, magnus & officio: Great was Iohn in power, great was Iohn in ſanctity, great was Iohns office.
A gracious perſon: ſanctified in his Luk. 1. 15.mothers wombe: Luke 1. 15. that which was ſpoken of Ieremy the Prophet, is verified of Iohn the Baptiſt: Priuſquam te formarem in vtero nouite, & antequam illin… exires, ſanctifica…i te: Ieremy 1. 5. Before I formed thee in the wombe, I knew thee, and before thou cameſt out of the wombe, I ſanctified thee, At one and the ſelfe-ſame time, there was in Iohn the Baptiſt, Spiritus vitae, & Spiritus gratiae: the Spirit of Life, and the Spirit of Grace, as ſayth Origen▪
Whoſe ſanctity you may reade at large commended by Ioſephus, lib. 18. Antiquitatum.
Yea, Chriſt himſelfe ſayth thus much in commendation of him, that inter natos mulierum mator Iohanne non ſurrexit: Math. 11. 11. Among thoſe that Mat. 11. 11.are borne of women, a greater then Iohn aroſe there not.
Though Enoch was tranſlated, Gen. Gen. 5. 24.5. 24. yet was hee not greater than Iohn: Though Eliah was taken vp to Heauen: 2. King. 2. 11. yet was hee not greater than Iohn: Moſes a great Law-giuer, and the Prophets great men, yet were they not greater than Iohn. Non enim ego Prophetas Prophetis andeo comparare; I dare not compare Prophets with Prophets; yet the Lord of him, the Lord of them, the Lord Ieſus of vsus all hath pronounced of him, that inter natos mulierum, among them that are born of women, a greater than Iohn the Baptiſt aroſe there not: hee doth not ſay, inter natos virginum, among them that are borne of Virgins; for Chriſt Ieſus himſelfe was borne of a Virgin, whoſe ſhooes latchet Iohn Mat. 3. 11was not worthy to vnlooſe, Math. 3. 11. great was Iohn, but what to his Lord and Maſter Chriſt? a rare preacher, but what to that great Lawgiuer? a baptizer with water, but what to him that came to baptize with the Spirit and Fire? This is he that héere baptized Chriſt: yea, he was the firſt that euer baptized with water to repentance, yea his office was to baptize in remiſſionem peccatorum before Chriſt, Luke 3. 3. to lead the people by water to him that baptized with the Spirit and fire: As one ſaith of him, that hée did praeire naſciturum naſcendo, praedicaturum praedicando, baptizaturum bapti zando, moriturum moriendo; that in birth, baptiſme, doctrine and death, hee preceded IESVS, the Reconciler of the world.
The place where hee baptized Chriſt, was in the Riuer Iordane: Fluuius eximiae dulcedinis, qui in lacum Genezareth, Gen. 13.deinde in mare mortuum funditur: A delicate Riuer, ſo called, becauſe it was compoſed of two Fountaines, the one called Ior, the other called Dan, and therfore the Riuer hath this name Iordan: In which Riuer Naaman was 2 King. 5. 14.waſhed and cleanſed from his Leproſie, 2 King. 5. 14. which Riuer Eliah and Eliſha diuided with their Cloake, 2. King. 2. 8, 13. In this Iordan did Iohn baptize our Lord and Sauiour Ieſus Chriſt.
Secondly, The Baptized; Ieſus: And when Ieſus was baptized: Ieſus: this word ſignifieth a Sauiour.
A name worthily giuen him from the Lord, becauſe hee came to ſaue his Mat. 1. 21.people from their ſinnes, Math. 1. 21. from the guilt of ſinne by his imputatiue righteouſneſſe, from the puniſhment of ſin by his imputatiue death and paſſions: the one properly reſembled in Baptiſme, the other in his laſt Supper.
But whether did Chriſt purchaſe this great ſaluation for vsus iure pacti, or rigore iuſtit…e, a great queſtion in diuinity: by a Couenant made twixt God the Father and him, or in regard of worth for worth, that is, whether his merits did equalize the ſaluation of ſo many Saints?
Anſ. To ſatiſfie this queſtion, giuegive mee leaue to vſe a familiar compariſon.
Suppoſe I ſhould ſay to a Porter or ſome ſuch fellow, If thou wilt bring mee a burthen of an hundred weight a mile vponupon thy backe, I will giu… thee a thouſand pound for thy paines the Porter doth it, hee hath purchaſet this ſumme, ture pacti, in regard of the couenant, but not rigore iuſtitiae: hi… paines were not anſwerable to th… gift, for I could hauehave had it done ſo; a crowne: but ſuppoſe I ſhould mak… bold with a great man of worth in the like caſe, he hath deſeru'd this rewar…, & iure pacti & rigore iuſtitiae: O the dignity of Chriſts perſon makes his merit precious: and thus became Chriſ… our Ieſus.
Obiect. But it may be demanded why CHRIST ſhould here by Iohn b… baptized, that was ſinleſſe, baptiſm being a remedy againſt originall ſin▪ For BAPTISMA of BAPTEIN ſigri… a waſhing away, reſembling the waſhing away of ſinne?
Anſ▪ It is true, Chriſt in regard of himſelfe had no néede of Baptiſme: wherefore Iohn forbade him, ſaying, I hauehave neede to be baptized of thee, and commeſt thou to mee? yet notwithſtanding, Chriſt vouchſafed to be baptized for eight eſpeciall cauſes.
Firſt, becauſe he was bound to fulfill the righteouſneſſe both of Law and Goſpell, in the behalfe of man as hee told Iohn: Thus it becommeth vsus to Mat▪ ….fulfill all righteouſneſſe, Math. 3. The Law inioined Circumciſion, therfore Chriſt muſt be circumciſed: the Goſpel inioyned baptiſme, therefore Chriſt muſt be baptized: for Chriſt came not to breake the Law, but to fulfill it▪
Secondly, that hee might confirme the baptiſme of Iohn, to bee both reuerend and profitable, l…ſt any ſhould holde baptiſme a vaine or friuolous thing.
Thirdly, that hee might ſanctifie the water to his myſticall end (viz.) to the waſhing away of ſinne: Heſych: Chriſtus ad ſacrandas aquas baptiſmatis in Iordane baptizatus eſt: that is, Chriſt was baptized in Iordan, to ſanctifie the water of baptiſme, to the myſticall waſhing away of ſinne.
Fourthly, that hee might hereby ſhew his wonderfull humilitie: for Phil. … ▪ 6.though he were equall with God, Phil. 2. 6. yet he makes himſelfe of no reputation, but comes euen among ſinners to baptiſme, who notwithſtanding knew no ſinne.
Fiftly, to teach vsus, that as he was baptized being the head, ſo ſhould wée his members: to ſhew that baptiſme is not lightly to be reſpected, nor of any to be neglected: therefore they that bring not their children to baptiſme (as much as lyes in them) ſhut them out of the Kingdome of Heauen.
For Baptiſme is neceſſary ad tollendam maledictionem (as ſaith Pareus) non vt pharmacum aut opus expiatorium: ſed vt ſacramentum foederis obſignatorium: non neceſſitate medi…, ſed mandati…. not as though outward baptiſme either ſimply ſaued vsus, or without it no ſaluation could bee, but becauſe it is commanded.
It is therefore neceſſary …ATAT… propter mandatum Dei: for the ſtreight command of God: but not praeciſe, ſimpliciter, & abſolute, that as thoſe that want it ſhould bee damned, for whom the blockiſh Papiſts hauehave deuiſed a Lymbus infantum.
Sixtly, to teſtifie the bleſſed communion and fellowſhip, that hee our head hath with vsus his members, to our vnſpeakable conſolation.
Seuenthly, to ſignifie to all the world, that hee came to bee baptized with the baptiſme of death: For baptiſme doth reprenſent dying to ſinne: ſo Chriſt dyed for ſinne: Luke 12. 50.Luk. 12. 50 I muſt be baptized with a baptiſme, and how am I grieued, till it be ended?
Eightthly, vt veritas typo reſponde…et: that the truth may anſwere in eueryevery reſpect the type and figure: for as the high Prieſt when hee was inaugurated, they firſt waſhed his whole body with water: Afterwards hauing put vponupon him his prieſt-like garments, and brought him to the open view of the people, they ſounded trumpets, and powred oyle vponupon his head: Exod. 29.Exod. 29. 4, 5. Num. 10. 3 4, 5. Num. 10. 3. So Chriſt our Prieſt was waſhed by Iohn in Iordan, in the open aſſembly of much people, a voyce thundred from Heauen, and with the ſpirit of grace hee was anointed with Pſal. 45. 7.the oyle of holineſſe aboue his fellows, Pſal. 45. 7.
And thus yee ſee the reaſons why our Sauiour would be baptized.
Oh how are wee bound to his maieſty, that thus would vouchſafe to pay our debt: like a good Cyrenite that thus would ſtoope to carry our croſſe, and fulfill eueryevery part of the Law for our ſakes, to ſaue our poore ſoules euerlaſtingly aliue!
Thirdly, The element: water, It is Iohns owne confeſſion: I baptize with water.
Wee reade of many baptiſmes in the holy Scriptures.
Firſt, Baptiſma typicum: A typicall baptiſme: wherewith Paul ſayth that the Iſraelites were baptized of Moſes in the ſea: 1. Cor. 10. 2. That was a1. Cor. 10. 2. type of baptiſme: for as baptiſme to vsus is a paſſage by death to life: ſo was that paſſage through the ſea to the ſhore, a paſſage through death to life.
Secondly, Baptiſma Iudaicum: A Iewiſh Baptiſme: wherewith Iudith is Iudith 12. …. Heb. 9. 10.ſaid to hauehave baptized her ſelfe before prayer in a fountaine of water▪ Iudith 12. 7. de quo: Heb. 9. 10.
Thirdly, Baptiſma Phariſaicum: A Phariſaicall Baptiſme: Baptiſma calicum, & vrceorum: A Baptiſme of cups and pots, and hands before they ate: Marke.
Fourthly, Baptiſma ſanguinis: A baptiſme Luk. 12. 50of bloud: Luke 12. 50. I muſt bee baptized with a Baptiſme, and how am I grieued till it bee ended! called baptiſma Martyrij: A baptiſme of Martyrdome.
Fiftly, Baptiſma aquae: called baptiſma fluminis: A baptiſme of water: wherewith Iohn baptized.
Sixtly, Baptiſma Spiritus: A Baptiſme of the Spirit: called Baptiſma flaminis: the baptiſme of fire: wherewithActs 2. the Apoſtles were baptized: Acts 2. wherewith Chriſt baptizeth: he ſhall Mat. 3.baptize with the Spirit and fire: Mat. 3.
The Spirit is compared to fire in a triple reſpect: for as fire doth
Illuminare: inlighten.
Calefacere: make warme.
Comburere: burne vp.
So the Holy Ghoſt doth inlighten the vnderſtanding: make warme with zeale the affection: and burne vp the droſſe and corruption that is in the Soule.
But Iohn baptizeth with water.
A …it element for this Sacrament: For (as Auguſtine ſaith) Si Sacramenta ſimilitudinem quandam earum rerum quarum ſunt Sacramenta non haberent, vtique non eſſent Sacramenta: If Sacraments had not a liuely repreſentation of thoſe things whereof they are Sacraments, they ſhould bee no Sacraments.
Now water doth notably reſemble Chriſts Spirit and bloud, and that in many reſpects.
Firſt, as the water waſheth a way filth from the body: ſo doth the Spirit ſinne from the ſoule.
Secondly, as eueryevery generation is ex humida or aquoſa materia, of a wa…ry matter: (where vponupon ſome of the Philoſophers, as Thales, ſaid that water was the beginning of all things:) So regeneration by the Spirit of grace is reſembled here in the Sacrament by water.
Thirdly, as water maketh the earth fruitfull, ſertill, full of increaſe: So that Spirit that moued vponupon the waters, Gen. 1. 2. makes vsus fruitfull in all good workes.
Fourthly, as water doth very much refreſh a man in his extremitie of heate: So the Spirit of grace refreſheth vsus in the fierceſt fire and greateſt heat of tribulations.
Fiftly, as water doth quenth the thirſt of man and beaſt: So doth the Spirit of grace quench our thirſt after temporall things, Ioh. 7. 37. He that is Ioh. 7. 37.a-thirſt, let him come to mee, and hee ſhall neuer thirſt more.
This ſacramentall water is figured per aquam expiationis: by the water of Num. 19.Expiation: Numb. 19.
This ſacramentall water is figured per aquam illam, by that water which Ezekiel ſaw goe out of the right ſide of the Temple, Ezek. 47.
This ſacramentall water is figured per fontem illum, by that fountaine which the Lord promiſed by his Prophet, Zach. 13.
But this ſacramentall water is eſpecially figured per aquas dilu…ij, by the water of the floud: Gen. 7. for as thatGen. 7. water drowned the old world, ſo water in Baptiſme (as it hath reference to the Spirit of grace) drowneth the old man, and waſheth away all corruption and ſinne: in which reſpect baptiſme is called Lauacrum regenerationis mentanominic…, The Lauer of regeneration, Tit 3. 5.Tit. 3. 5.
So that water (yee ſée) is the element that Iohn vſeth in baptiſme: aqua pura, ſimplex, vulgaris, pure, ſimple, and common water: not mixt, not made, not ſtilled, not oyle, not blood, not fire, nor any other element: not ſalt in the mouth: not ſpittle in the eares and noſtrils with a pronunciation of the word Ephata, be thou open: not milke, not honey, to ſignifie the right they hauehave to the heauenly Chanaan: not Chryſine or holy oyle for the anointing of breſt and forehead, to ſignifie the anointing of the Spirit: not burning lights, to ſignifie their deliuery from darkneſſe to light.
A couple of notable heretikes, Seleucus and Hermias, baptized their children & aqua & igne, in water and fire alſo.
Muſculus ſaith, that it is reported, that certaine Chriſtians of India baptize their children & aqua & igne, in water and fire alſo, ſignaculo crucis per ignitum ferrum fronti impreſſo: branding them on the forehead with the ſigne of the croſſe with a hot burning yron: but this is horrible and hard.
Horrible: becauſe curſed is he that addeth or diminiſheth from the Word of the Lord: Deut. 12. 32.
An horrible thing that wee ſhould make our ſelues wiſer then Chriſt: what Chriſt hath commanded to bee vſed in this Sacrament, that in the feare of God let vsus do: adding nothing to the ſame, for that is abomination.
An hard thing to bee burned in the Sacrament: therefore wee are much bound to Chriſt for thoſe Sacraments we hauehave, for they are very eaſie: the old were hard and bloudy: in Circumciſion bloud loſt, in the Paſſeouer life loſt.
The Sacraments of the New Teſtament are virtute maiora, vtilitate meliora, actu faciliora, numero pauciora; id eſt, for vertue greater, for profit better, for act eaſier, for number fewer.
And as this Baptiſt here baptized with water, ſo wee muſt know that it paſſed his power to baptize with the Spirit and fire.
Cyprian giueth to Iohn onelyonly outward baptiſme.
Longobard ſayth, that Iohannis operatio viſibilis tantum exterius Lauantis muiſibilis gratia Dei Interius operantis: Iohns baptiſme waſhed without, but it is Gods grace that waſheth within.
Iohns baptiſme was not called the baptiſme of repentance, as though all that were baptized were regenerate, but becauſe it was a ſigne and token of repentance.
Auguſtine dares not altogether derogate remiſſion of ſinnes from Iohns baptiſm, neither dares he ſimply giuegive remiſſion of ſinnes to the ſame.
It is not (beloued) it is not in the Miniſters power to regenerate, neither is there ſuch a ſacramentall vnion twirt the ſigne and the ſignified, as he that takes the one, muſt of neceſſity take the other: then Simon Magus ſhould hauehave had the Holy Ghoſt, for he was baptized.
Neither are they caſt away that cannot come to bee baptized with water: then whither went the Thiefe that beléeued? hee was not baptized, yet in Paradiſe.
And whither went the child of Dauid? It was not circumciſed: ſurely to Heauen, for he ſaith, he ſhould goe to it
And what became of all that dyed before the eight day, the day of Circumciſion? though they had not the ſigne, yet were they borne in the Church, and were within the compaſſe of that generall couenant, I will be thy God, and the God of thy ſeede.
Indeede if we contemne baptiſme, then it is another matter: As he that was not circumciſed, ſhould be cut off Gen. 17.from the people: Gen. 17. this is ſpoken of Adulti that contemned circumciſion.
Alas, children, if they be not brought to baptiſme, and dye vnbaptized, it is not their fault: ſhall they bee damned for their fathers offence? God forbid: No, the child ſhall not beare the fathers Ezek. 18.ſinne: Ezek. 18.
Againe, water is but a ſigne of the inward waſhing, water it ſelfe doth not worke regeneration.
Though it bee ſayd: Except a man be borne of water and the Spirit: Ioh. 3. 5. it is the Spirit that doth regenerate, not the water: and therefore a man may be regenerate without outward baptiſme.
It is the ſpeech of the Apoſtle Peter: Baptiſme ſaueth vsus, not that baptiſme that putteth away the filth of the fleſh, (viz.) water; but in that a good conſcience maketh requeſt to God; 1. Pet. 3. 21. Indeed water is ſayd to1. Pet. 3. 21 waſh vsus from our ſinnes ſacramentally, but not really nor ſubſtantially, that the Spirit doth.
Nay in the effectuall and complete baptiſme, tollitur peccatum, non quod non ſit, ſed quod non obſit: non quod ad actum ſed reatum: that is, ſinne is taken away, not that ſinne is not, but that ſinne is not to condemnation: not in regard of the act, but in regard of the guilt.
Seeing then that Iohn could but baptize with water, and the Miniſter can giuegive but outward baptiſme, it is Chriſt Ieſus that baptizeth with fire: O let Parents bee inſtant with the Lord in prayer, that as the Miniſter powreth on water, ſo the Lord Ieſus would powre on his grace, that as they are inſtruments of their childrens firſt birth, which is damnable through ſinne, ſo they may bee inſtruments of their ſecond birth, without which neither they nor their children ſhall euer ſée the ſaluation of God.
And thus much for the Baptiſme of our Lord and Sauiour IESVS CHRIST.
Secondly, Chriſts immediate action after baptiſme: Hee ſtraight came The ſecond text.out of the water.
In this a myſtery is obſerued: to ſhew that all that are effectually baptized, doe preſently come out of their ſinnes, making no delay to ſerue the Lord in holineſſe.
O that this were verified of all that are baptized.
Wée ſée then what God requireth at our hands, that when wee are little ones, euen in our infancy (for then wee are baptized) wee ſacrifice our ſoules and bodies to the ſeruice of our God: for the Lord looketh for the Alpha of our liues as well as the O meg…, for praiſe euen out of the mouth of Babes and ſucklings.
All therefore that are baptized, and yet deſerre their repentance, here are iuſtly reprehended.
It was Saint Auguſtines fault before his conuerſion: Ignoſce pater, ignoſce: pardon me (O Lord) pardon: At noli modo: but not now: let mee ſinne in my youth, and pardon mee in mine age.
But let ſuch perſons beware of a double danger.
Suddaine death.
Hardneſſe of heart.
Life is vncertaine, who knowes it not? Let vsus therefore with the wiſe Virgins bee alwayes ſurniſht with the candle of faith, and the oyle of louelove in the Lampes of our ſoules, that ſo we be not excluded the bride-chamber of glory.
Againe, let all ſuch deſperate wretches know, that cuſtome in ſinne hardens the heart of a ſinner: Qui non eſt bodie, c…as n…nus aptus e…t: He that is not ſit for repen…ance to day, will be leſſe to … euen as a ruinous houſe, the longer it is let runne, the more it will aſke to repayre: and as a nayle, the more blowes a man gines it, the harder will it be to pull out.
Let vsus therefore, while it is ſaid to day, reſolue perfect obedience to our God: while the Lord ſpeaketh, make him ſpeedy anſwere: Let there bee an eccho reſounding in the thickets of our hearts, as was in the heart of Dauid, Pſal. 27. 8. Seeke ye my face: thy Pſal. 2… ….face Lord will I ſeeke: that hauing regarded the Lord and his ſeruice in time, the Lord may reward vsus with his bleſſed fauour, not for a time, but for euer.
Thus much for Chriſts immediate action after Baptiſme.
Thirdly, Gods, of Chriſts miraculous approbation:
teſtified by two:
by Viſion.
by Voyce.
By Viſion two wayes,
by the heauens appertion.
by the Spirits deſcenſion.
Firſt, by the heauens appertion:
And behold, the heauens were opened Text.to him.
Behold: Ecce: loe.
This word is vſed in holy Writ 600. times; a word euer placed before matters of great waight and moment; whervpon Bernard calls it notam ſtelliferam: a ſtarry note, pointing out extraordinary matters reuealed, as the Star pointed out Chriſt to the Wiſemen, and ſtood ouer the houſe where he lay.
Sometimes placed before Gods inexpreſſible merctes: as Eſay. 7. 14 Behold, a Virgin ſhall conceine and Eſay. 7.beare a Sonne, and his name ſhall bee called IMMANVEL.
Sometimes before his invtterable iudgements, as Amos 8. Behold, I will bring a famine vponupon you, not a famine of bread or of wine (which of outward deaths, I know none worſe then ſtaruing to death) but a famine of hearing the Word of the Lord: and ye ſhall goe from ſea to ſea, and coaſt to coaſt (as little account as you make of Sermons now) and ſhall not finde it.
The expoſition of this word, you may finde by comparing Math. the 6.Math. 6. Luke. 12 with Luke 12. for S. Mathew ſpeaking of GODS prouidence for the Fowles of the ayre, vſeth the word Behold: Behold the Fowles of the ayre. Saint Luke ſpeaking of the ſelfeſame ſubiect, vſeth the word Conſider. Conſider the Rauens, &c So that Behold is as much as Conſider, or ſeriouſly perpend what it is that ſhal be ſpoken.
The vſe of this word is, to ſtirre vp auditories diligently to attend to thoſe things that make for Gods glory, and the euerlaſting peace of their owne ſoules.
The heauens were opened to him.Text.
The heauens hauehave béene opened to many, as you may reade in the Scriptures of God.
1. To Steuen martyred, Act. 7. 56.Act. 7. 56.
2. To Peter in prayer deuoted, Acts. 10.
3. To Chriſt tranſfigured Math. 17. 5.
4. To Chriſt aſcended, Acts 1. 9.
5. To Chriſt here baptized.
And when Ieſus was baptized, behold, the heauens were opened to him.
By the heauens apertion, many times is vnderſtood the manifeſtation of the glory of God▪ but héere it doth ſignifie, viſibilis coeli ſciſſura…, ita vt Iohannes perſpicere potuit, aliquid planetis & austris ſuperius: the diuiſion of the viſible heauens, whereby Iohn ſaw ſomthing higher than the Planets and Starres: and therfore Mark ſaith, that the heauens were clouen in twaine, Marke 1. 10.Ma…. 1. 10.
But by this viſible ſciſſure and cleft of the heauens is ſignified:
1. The preſence of God▪
2. That Chriſt himſelfe came from thence, to reueale to man the ſecret will of his heauenly Father.
3. That hee it was that ſhould reconcile all things both in heauen and earth to God, Coloſ. 1. 20Col. 1 …
4. That Chriſt Ieſus opened the Kingdome of heauen to all beleeuers, which Adam by ſinne had ſhut.
5. That all that are effectually baptized, hauehave heauen opened vntounto them, and the Lord God ready to imbrace them to glory.
O the power and force of baptiſme it opened that which all the creatures of heauen and earth were not able to open: Lord ſhew the like power in baptiſme this day, open the Kingdome of Heauen to this Infant that ſhall be baptized, and receiue it for thy Chriſts ſake into thine euerlaſting fauour and ſaluation.
Thus much for the firſt viſion.
The Spirits deſcenſion.
And Iohn ſaw the Spirit of GOD T…t.deſcending like a Doue, and lighting vponupon him.
That wee may the better lay open the true ſence of theſe words, foure queſtions muſt be propounded.
Firſt, how Iohn is ſaid to ſee the Spirit of God, the ſpirit of God being inuiſible?
Anſ. It is, impropria locutio, an improper ſpéech, for Iohn could neither ſee Spiritus eſſentiam, nor virtutem, neither the eſſence nor yet the power of the Spirit of God: but here the Spirit of God is ſaid to be ſeene, quia praeſentiae ſue ſignum demonſtratur & cernitur: becauſe the ſigne of his preſence (namely, the Doue) was ſeene by Iohn. it is locutio me tanonymica, an etanonymicall ſpeech, whereby the name of the ſignified is giuen to the ſigne: as the bread is called Chriſts body, and Baptiſme regeneration.
Secondly, how is the Spirit of God ſaid to deſcend vponupon Chriſt, when he was in Chriſt before, and is (being infinite) eueryevery where?
Anſ. This alſo is an improper ſpeech: but becauſe Chriſts authoritie might bee declared among men, and now Chriſt being to performe the office of a Redeemer, might bee anſwerably furniſht with the power of Grace, therefore the Spirit of God is ſaid in viſible ſigne to deſcend vponupon him.
Eſayes Propheſie is here fulfilled: The Spirit of the Lord is vponupon mee, Eſa. 61. 1.therefore hath the Lord anointed mee to preach good things to the poore, &c. Eſay. 61. 1.
Thirdly, why did the holy Ghoſt deſcend in the forme of a Doue, rather than in fiery forme, as ſometimes he ſomtimes he did vponupon the Apoſtles▪
Anſ. This was done, (as it is coniectured) not only to demonſtrate the Doue-like qualities of the Spirit of God and of Chriſt; but eſpecially to ſhew, quàm blande & comiter Chriſtus vocaret in ſpem ſalutis peccatores: how kindly, louingly, and gently IESVS CHRIST ſhould call ſinners to repentance and ſaluation.
The truth whereof maintained is by the Prophet Eſay: A bruiſed reede he ſhall not breake, and ſmoking flaxe ſhall he not quench.
Fourthly, whether was this a naturall Doue from the common ſlight, or onelyonly a ſpectrum, an apparition, and no body: or a body ſubſtantiall out of the elements formed by God, of all birds likeſt a Doue?
Anſ. Luke ſaith it was like a Doue, Luke 3. 22.therefore not a naturall Doue: Luke 3. 22. And ſurely it was not an apparition without ſubſtance, but without all doubt it was a ſubſtantiall creature, much like a Doue, vel ex nihilo, vel e… elementis formata, formed either of nothing, or out of the elements, as was that Starre that led to Chriſt, and reſolued againe into his firſt matter, the pleaſure of God performed by it.
VponUpon eueryevery one therefore that is effectually baptized, this Doue-like Spirit deſcendeth, making vsus of Lyons, Lambes; of Vultures Doues; of crooked and peruerſe, harmeleſſe gentle, and kinde, bringing vsus likewiſe newes with the Doue of Noah, that the floud of ſinne is downe, and that all is well twirt God and vsus.
Lord, let thy Done-like Spirit this day deſcend, with the Oliue leafe of thy fauor vponupon this thine Oliu… plant, and of the childe of wrath, make him in Chriſt heyre apparant to the crown of ſaluation.
Thus much for the ſecond viſion.
Now for the voyce that was heard from heauen: And loe, a voyce came from heauen, &c.
The voyce of God concerning Chriſt, hath thrée times ſwéetly ſounded from heauen: In his Agony and Paſſion: Iohn 12. 27, 28. propter noſtram redemptionem: For our redemption.
In his transfiguration: Math. 17. 5.Mat. 17 Propter noſtra… glorificationem: For our glorification.
And héere in baptiſme: Propter noſtram adoptionem: for our adoption.
And lo, a voyce came from Heauen, ſaying, &c.
Aperitur hi… myſterium Trinitatis▪ ſaith one: In this Scripture the Trinitie of Perſons with God is manifeſt… expreſſed: For Patris vox auditur, … humanitas conſpicitur, Spiritus … ſignum perſpicitur: the Father is heard, the Sunne ſeene, and the Holy Ghoſt in viſible ſigne perceiued.
The fooliſh Papiſts ſay, that there is no ſuch mention of the Trinity in the Scriptures. Indéede the litterall word is not found in the Scriptures, but if they would put on their ſpectacles, and look, they ſhould ſoone finde the ſubſtance of the ſame; namely, the vnity of eſſence, and Trinity of perſons, that is with God.
As in De…teronomy: Audi Iſrael, De…t. ….Deus Deus noſter Deus vnus eſt: God our God is God onelyonly: Deut. 6. Why doth Moſes mention the name of God thrice, but to ſhew the diſtinction of the perſons Diuine? why doth he put the word (vnus, that is, onelyonly) but to ſhew the vnity of their Eſſence? why is (noſter, that is, our) put to God in the ſecond place, not in the firſt or laſt, but to ſhew that the ſecond perſon ſhould take our nature vponupon him?
Againe in …ſay: Sanctus, ſanctus, ſanctus, Deus exerciti…um, plena eſt omnis …erra gloria c…: Holy, holy, holy, Lord God of hoſts: heere is the Trinity of the Perſons: the earth is full of thy glory: thy; here is the vnity of their Eſſence.
For though God bee ſimpliciſſimus, moſt ſimple, in reſpect of his Eſſence, yet is he trin…s ratione perſonarum, three in regard of his perſons.
One example or two more let mee giuegive you hereof.
In the firſt verſe of the Booke of God, Creauit Elohim Coelum & terram: GOD created the Heauen and the earth: Gen. 1. 1. the Verbe ſingular,Gen. 1. 1. (Creauit) noteth out the one and moſt ſimple Eſſence of God: the ſubſtantiue plurall (Elohim, not El ſingular) points out the Trinity of perſons.
Againe, in the ſame Chapter, Faciamus Gen. 1. 26.hom…em ad imaginem noſtram: Let vsus make ma… after our owne Image: Gen. … 26. faciamus, ſheweth the plurality of perſons, and noſtram the vnity of Eſſence.
Againe, in the Goſpell of Mathew Baptiz… …, & Spiritus ſan…t…: B…ptize them in … Name of the Father, the Sonne, and of the holy Ghoſt: Math. 28. 1… ▪ in nomine, Mat. 28. 19not nominibus: in the name, not names: here is the vnity of Eſſence: of the Father, Sonne, and holy Ghoſt: here is the Trinity of perſons.
Auguſtine illuſtrates this myſterie by a Simile from the Sunne and Fire.
We ſée the Sunne in the heauens,
Running:
Shining:
Giuing heate
The Fire hath three properties,
Mouing:
Light:
Heate.
Now thou Arrian, if thou canſt diuide the Sunne and Fire▪ diuide thou alſo the Trinity: No, the Trinity muſt be diſtinguiſhed, but by no means diuided.
The holy Ghoſt is called digitus Dei: the finger of God: the Sonne is called, manus Patris, the hand of the Father. As therefore the finger in the hand, and the hand in the body, ſo of the ſame Eſſence and Subſtance is the Father, the Sonne, and the holy Ghoſt.
But to ſearch too much into this myſterie, is dangerous, as ſaith Bernard: To enquire too much of the Trinitie, is peruerſe curioſity: to beleeue as the holy Church holdeth, is faith and ſecuritie: To ſee as it is, is moſt abſolute ſelicitie.
I remember an olde report that runnes of Alanus, who promiſed his auditorie to diſcourſe next Sabbath following the myſterie of the Trinity: It hapned (as he meditated by the Sea ſide) hee ſaw a young boy goe about with a ſhell or ſpoone to empty the water of the Sea into a little hole: Alanus demanded of him what hee meant? I intend (ſaith he) to bring the whole Sea into this hole. Why goeſt thou about a thing impoſſible, anſwered Alanus? So doeſt thou (ſaith the boy) vntounto him: for it is as poſſible for me to bring the whole ſea into this hole, as for thee thorowly to diſcourſe the myſtery of the Trinitie. Alanus being very much diſmayd, and comming into the Pulpit, his auditorie looking for the performance of his promiſe, was ſilent for a pretty ſpace, at laſt brake out into theſe words: Sufficit vobis vidiſſe Alanum: it is enough for you to hauehave ſeene Alanus; for to vtter that which I promiſed, is aboue my reach: and ſo came downe.
So ſurceaſing the proſecution of this myſticall point any further, I come to another obſeruation from hence, and haſten to an end.
And that is this:
As the whole Trinity was preſent at the Baptiſme of Chriſt, ſo it is the pleaſure of Chriſt, that eueryevery of vsus ſhould be baptized in the name of the whole Trinitie.
Not in the name of one perſon alone:
Nor in the name of any creature.
Obiection.
But againſt the firſt may bee obiected that in the Acts: where Peter exhorts them to be baptized in the name Act. 2. 38.of IESVS, Acts 2. 38. and no more perſons mentioned▪
Anſwere.
He ſpeaks not there of the forme of Baptiſme, but ſhewes that the whole effect thereof conſiſts in Ieſus Chriſt: Againe, vnderunder the name of IESVS the other perſons are comprehended.
Obiection.
Againſt the ſecond may be obiected that in the Corinths: The Iſraelites were baptized in … Moſen: vntounto Moſes 1. Cor. 10, … ▪in the clo…d and ſea, 1. Cor. 10. 2.
Anſwere.
It is an Hebrew phraſe: and in Moſen, vntounto Moſes, is as much as per Moſen, by Moſes▪ as Auguſtine ſaith: Duce Moſe, ſeu Moſis miniſterio: by the miniſtery of Moſes.
Ambroſe ſayth: they were baptized into M…ſes, that is, duce Moſe foeliciter tranſi…runt, & erapti ſunt morte: Moſes leading them, they paſſed the Sea without dange…, and were ſ…ued from death.
Or, in Moſen, into Moſes, in … nam, & legem Moſis: into the doctrine and law of Moſes: as thoſe twelue are ſayd to be baptized in baptiſma Iohannis: vntounto Iohns baptiſme, Acts 19. Act. 19. ….3. 7. that is, in doctrinam Iohannis: vntounto Iohns doctrine, as writeth that learned man Pareus: ſo the like phraſe is vſed, Exod. 14. & 19. Where the peopleExod 14. & 19. are ſaid to hauehave beleeued in Moſes: that is, in Deum per Moſen: in God by Moſes.
This is my beloued Sonne▪Text.
Chriſt is Gods Son:
OnelyOnly.
Naturall.
Conſubſtantiall.
Coeternall.
We are but by adoption Gods children.
O the wonderfull louelove of God the Father to vsus▪ that would vouchſafe to giuegive vsus his Son, his onelyonly Sonne, his onelyonly beloued Sonne, that whoſoeuer …beleeueth in him ſhould not periſh, but hauehave life euerlaſting▪ Ioh. 3. 16.
In whom I am well pleaſed.Text.
Complaceo nemini niſi in te, & per te:
I am pleaſed with none but in thee, and for thee.
In quo oblector: In whom I am wonderfully delighted, as ſayth Euthymius.
In quo requieſco, in quo placor: ſaith Theophilact. i. In whom I reſt fully ſatisfied, in whom I am well contented.
As that verſe goeth:
In quo laetitia eſt, in quo mihi facta voluptas.
In whom I much reioyce.
So that theſe words doe teſtifie that Ieſus Chriſt is that worthy Mediator, in whom the world is reconciled to God.
Let vsus not therefore goe to Rome for a pardon, nor to Mahomet for a bleſſing, nor to the Magician for counſell, nor to the Sorcerer for ſkill; but let vsus …locke to Ieſus our Redeemer, in whom onelyonly we ſhall finde GOD well pleaſed with vsus, ſaying with Peter: Quo ibimus? Whither ſhall wee goe, for thou haſt the words of eternall life?
There is in the world a foure-fold Call, yet but one ſalutiferous.
The Diuell ſayth, Come vntounto me, ſed deſtruam, I will deſtroy you.
The World ſayth, Follow me, ſed decipiam, I will deceiue you.
The Fleſh ſayth, Follow me, ſed de…icia…, I will faile you.
Chriſt onelyonly ſaith; Come vntounto me, & egore…ciam, I will refreſh you.
Chriſt now knocketh at the doores of your hearts, and would gladly come in and dine and ſup with you: Ren… …. 20. drine him not out of your countrey, as did the clay headed Gadarens: Shut him not out of your houſes, as did the …u…lling Bethleemites; but be yee open, ye euerlaſting doores, that the King of glory may come in: that hauing giuen the Lord Chriſt entertainment into the houſes of your hearts in this life, hee may vouchſafe to put you all in poſſeſſion of his heauenly manſions in the life to come.
To the which moſt bleſſed place of glory, the Lord bring eueryevery ſoule of vsus at the day of our death and diſſolution; and that for Ieſus Chriſts ſake his beloued Sonne, in whom onelyonly he is well pleaſed, to whom with God the Father, and God the bleſſed Spirit, thrée great perſons, but one Eſſentiall Godhead, be offered vp all praiſe and thankſgiuing, euen from the bottome of our hearts this day and euermore. Amen
FINIS.