A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

THE FOURTH SERMON UPON THE Baptism of our Saviour. (Book 4)

MAT. iii. 15, 16.

Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water.

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

That which is here described in the Baptism of our Saviour comprehends three things: 1. As the Naturallists call it, here is removens prohibens, that which did pro∣hibit the effect is removed away, John resists no more, Then he suffered him. 2. Here is the effect it self, Jesus was baptized. 3. That this beginning was but a prepara∣tory

to greater matters which should follow, therefore he went up straightway out of the water.

First, I must insist upon this consideration, that the obstacle of Johns doubting is taken away, then he suffred him. The woman of Samaria, because she knew not our Saviour, gave him no water to drink: John Baptist, because he knew him to be God immortal, gave him no water to be baptized. An ignorance very inoffensive was in them both, and so they were easily corrected with a word; for they that wander for want of knowledge, and not for want of obedience, are easily brought into the way when they are taught the truth. Moses did soon put off his shooes when he knew the place whereon he stood was holy ground. Mary Magdalen took our Savi∣our for the Gardener, when he was risen from the dead, but she fell presently at his feet and worshipt him, when she knew it was the Lord. Peter did demur, and hesi∣tate what to do when the sheet was let down before him with all manner of four footed beasts; but straightway learnt that nothing was common or polluted which the Lord had cleansed. John was loth to take the honour upon him to pour water upon our Saviours head; but you see he need not be bidden twice when the Lord commanded; he did wisely consider what was injoyned him by the divine authori∣ty rather than what did become his own unworthiness, and did as he was bidden without any more repugnancy. Vera est humilitas quam non deserit comes obedientia. So, I think St. Austin, there dwells an humble mind, you may be sure, which is asso∣ciated with tractable obedience.* 1.1 Aristotle falling into the praise of that sententious judgment which in some men is very exhortative, that weaker capacities should hearken to such mens opinions without any manner of contradiction; for their eye is fixt upon a true ground and principle for whatsoever they deliver; therefore where age, and experience, and prudence meet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you ought to submit to their bare dictates and sayings, no less than if they were the most forcible demonstrations. This was most wholsom counsel for the ignorant; for they will learn more a thousand times by believing their Teachers, than by framing their wit to a captious inquisitive course, admit∣ting nothing for good unless their own line can fathom it. John Baptist was a right Scholar to make a good proficient, whose reason was confounded, and knew not what Christ did mean, yet because it was his Masters will he was obsequious against the grain of his own reason, Then he suffered him.

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

Of pertinacious busie-bodies that will not be convicted, when their errors be made apparent, there are many sorts. How stiff we are in civil brabbles, never condescending to pacification, every corner of the Kingdom is full of examples. Do you know what you mean by that common Proverb of violence? You will not

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

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

Certainly you shall confess out of holy Scripture, that not only these, but all other refractory men are inchanted with a kind of Sorcery, who are contumacious, and will not believe what the Word of God doth evidently perswade them, 2 Tim. iii. 7. There are some, says the Apostle, ever learning, and never able to come to the knowledge of the truth; for as Jannes and Jambres withstood Moses, so do these also resist the truth, men of corrupt minds, reprobates concerning the Faith. There are some who are always learning; why, there is no hurt in that; nay, it is most worthy of praise. Seek the Lord and your soul shall live, says David, seek his face evermore.* 1.2 My often named St. Austin hath a pure meditation upon it, Quaeramus inveniendum, quaeramus inventum; ut inveniendus quaeratur occultus est, ut inven∣tus quaeratur immensus est; That is, seek the Lord that he may be found, seek him when he is found; be ever learning. His glory is hidden secretly, therefore he must be sought that he may be found: And his glory is immense and infinite, therefore seek him evermore when he is found. But how comes it to pass that such as are always learning never come to the knowledge of the truth? Because they deceive themselves, and think that God hath made them wiser than their Teachers. They will do nothing unless their own ignorant surmises, and private spirit, and doating revelations give them satisfaction. There are labourers great store in the harvest, you cannot say that you want Teachers, I would we had not cause to complain, that we want Learners. Every illiterate man is as peremptory in his own opinion as if he were not a Disciple, but a Judge of Divinity; and if they be checkt for perverseness, that they will not let the Pastor of their soul perswade them, they are ready to reply, as Zedekiah the false Wizzard did to Michaiah, Which way went the Spirit of the Lord from us to you? Take heed of this stiff-neckt perverse∣ness, as well in Civil matters, as Spiritual. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says the best Poet, let us condescend one to another, I to you, you to me, and reach out our arms to hold peace and charity fast between us. As for the obstinate and conten∣tious, they are far from the spirit of John Baptist, who knew himself to be most insuf∣ficient to baptize our Saviour, yet after one words direction he obeyed, and Then he suf∣fered him. And this is enough to be spoken of the first part of the Text, unless some turbulent spirits among you do still resolve to be obstinate in their obstinacy.

John refuseth no more, and the impediment of this famous baptizing is removed away, so the instrumental cause being aptly prepared, now follows the effect, Jesus was baptized. The reasons for which Baptism I will first pass on, and then some meditations of Use upon it. I draw the reasons why Christ submitted his own Per∣son to be baptized into five heads. First, that an Institution so poor and despicable in it self might not be contemned; for what can be said more to give it warrant, and authority, than to say, Thus my Saviour was washt in Jordan? What so di∣vine an instigation to press us all to come unto the floud of living waters, to thirst for that immortal spring of grace than this, that the Son of God himself did not decline to be partaker of the Baptism of Repentance? To what end did he apply that remedy to himself, whereof most manifestly he did not stand in need, but that sinners should wishingly affect it for their souls health, whose infirmities before the eyes of God and men do want a remedy? Christus recipiendo Johannis baptismum instituit suum. John did neither point to any Prediction to enable him to baptize, which was spoken of by the Prophets, no miracle from heaven did shine upon his la∣bours, that all men might say this is the finger of God; the Scribes and Pharisees, although they durst not gainsay because of the people, yet they did not encourage and applaud his Ministry; this Ceremony therefore had faln away like water, which is spilt and cannot be gathered, but that the mirrour of heaven and earth, that draws all men after him, came to Jordan to be baptized of him. God dwelleth in light incomprehensible, and he is too great to be imitated by man: Man him∣self is a creature of much corruption, and is a most ticklish uncertain example to be immitated by man, the wisdom from above therefore did provide for us in the safest wise. Ʋt videret homo quem sequeretur Deus factus est homo, says Leo; To set up a spectacle fit for our eyes to look upon, God himself was made man. And as our own Histories report of Cesar, being somewhat reproachfully repelled by the ancient Brit∣tains, insomuch that his Cohorts kept themselves in their Ships, and durst not land; at last Cesar cast forth the chief Ensign, their Eagle, upon the shore, waded forth himself into the waters, and bad the best daring spirits to follow him: So to make my Parallel complete, the beginning of the next Chapter manifests that we have a Ghostly enemy to encounter; our Ensign is not an Eagle, but a Dove, that came

down upon the waters, our Commander is the mighty God, who first casts him∣self into the waters of Jordan, that we may follow him, and at the same Sacra∣ment defie the Devil our enemy, and all his works. A comfortable General that would wear his own Colours. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says St. Paul, The author and the finisher of our faith, Heb. xii. 2. which Text may comfortably be reduced to the two bles∣sed Sacraments; for in his Last Supper he was the Author of our Faith, most probably it being supposed that first he eat bread after he had blessed it, and then gave it to the Disciples. In Baptism he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the perfecter and finisher of faith; for John did begin that wholsome Ordinance, and Christ did finish it, and stampt a Seal of Authority upon the Institution, because himself was baptized.

Secondly, Christ was not only baptized, to seal the Sacrament with his Privi∣ledge, and Licence, but in that act he did sanctifie the waters to the blessing of his Church. If Naaman had not been filled with the disease of Leprosie Elisha had not sent him to Jordan to wash and be clean: If there had not been some impurity up∣on the best of the Apostles, our Saviour had omitted his Ceremony to rinse their feet in water, and to wipe them with a Towel. Because every Infant is polluted with bloud from the nativity, Occiso magis quam nato similis, says Seneca, more like to one that is killed, than to one that is born, therefore it is rub'd with water to take away all defilement: So unless much filthiness did inhere in every child of Adam,* 1.3 the Sacrament of waters had not been ordained, as if we were refined with Fullers Sope. There are but two Baptisms spoke of in the New Testament, the one of Water, the other of Fire, and both are put together for the use of our impurities, that all defilement may be driven out. Molliora per aquam, duriora metalla igne expur∣gantur. If there be spots in Linnen, or in any thing that is soft and supple, we take them out in water; if it be dross in stubborn Metals we decoct it, and scum it off in a furnace of fire, So our nature is most soft and supple to contract every kind of iniquity as easily as a cloath is stain'd: And our heart is hard like iron, stubborn and refractory to forsake iniquity; therefore God applies Water and Fire to purge us to the bottom, Water in the outward Laver, Fire in the inward Spirit; so by Christs humility, who vouchsafed to dip himself in such water as we do, he merited of his Father, that we should be baptized with the Holy Ghost, and with fire.

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

He did communicate in his Last Supper with his Disciples, and this was his

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

Thirdly, It appears from hence what the Prophet Isaiah foretold, Chap. liii. 6. The Lord hath laid on him the iniquity of us all; because he hath received our sins upon him, and offered himself as bail for us to his Father, to discharge us from malediction, therefore he was baptized in the form of a sinner, and was reckoned among those that had need to be wash'd for their sins. In all things it behov'd him to be made like unto his brethren, that he might be a merciful, and a faithful High Priest, Heb. ii. 17. Na∣zianzen makes all things consist in these three Points; man may be said to be born thrice:* 1.4 1. A miserable Infant from his mothers womb. 2. He is regenerate, and born again by water and the holy Spirit. 3. He is brought to life again at the last day, when the Grave shall give up the dead; in every one of these Christ was made like un∣to man by his Nativity, by his Baptism, by his Resurrection. But to be made like unto us in Baptism was more against his dignity than both the rest in some compa∣risons. His Mother brought him forth indeed in the form of a poor helpless Infant; yet you will grant that to be an Infant is the order of nature, and not a misery. He did overcome death at his Resurrection, nothing was ever done more tri∣umphantly, he did overcome such enemies which to that time had been unvan∣quishable; but he came to Baptism in the person of many sinners, that as he had honoured our nature in his Birth, so he might purifie it in Baptism; to be made sin for us, and by imputation to bear our iniquities, is part of those unknown tor∣ments of our Saviour which cannot be uttered: Christo innocentissimo maxima fuit crux tradi iniquitati, says one, it was not such a sorrow to Christ to be delivered up to Caiaphas, to Pilate, to the Souldiers, to the Cross, as to be bound over to carry the mass of all our sins upon his shoulders, Who his own self bare our sins in his body upon the Cross, 1 Pet. ii. 17. Moriar prae amore amoris tui Domine; O let me die for love of that great love of thine O Lord, as one cries out upon it. There are three things mise∣rable and afflictive in the nature of man, and, that our Elder Brother Christ Jesus might be like unto his Brethren in all things, he did in some manner undergo them all. The first are taedia naturae, the tedious and irksom difficulties of nature, as hunger, thirst, weariness, sharp punishments, and fetters, there was never any Mar∣tyr better acquainted with these than our blessed Lord. The second are languores na∣turae, the diseases and defects of nature; but these belong not to mankind in gene∣ral, but are personal mishaps, for this and other reasons our Saviour was clear of them, yet he did bear all those sicknesses and maladies for us in compassion; as St. Paul says, Bear ye one anothers burdens, Gal. 6. that is, by mutual pitty and affe∣ction; so Christ did take our diseases upon him by compunction, and commiserati∣on for his brethren. The third are deformitates naturae, all manner of sins which are the ugly blots and deformities of nature; and those he did bear for us, not by be∣ing made a sinner,* 1.5 but by representation, when he stood before John in Jordan like one that was defiled. He came to undergo infirmities, and to confer strength: to take injuries, to bestow dignities; to stand for a sick person, and to bring health; to represent a sinner, but to act a Saviour. That is the sum of the third reason.

Fourthly, St. Austin imagined that Christ had another intention in his Baptism indirectly, and by the by, Ʋt Daemoni se occultaret;* 1.6 for the device of a stratagem to mock the Devil, that he might not be known of him, but to draw Satan into the combat of a tentation, which fell out in the beginning of the next Chapter. The Figures out of the Old Testament were not unknown to this cunning Serpent, that it must be only an Heifer without blemish, and a Lamb without spot which was offered up unto the Lord to be a Sacrifice of attonement: Therefore he must be holy and undefiled who should be sent from God to bruise the Serpents head, and to save the people from their sins. Then this projecting Satan makes no question to rank him for a defiled person, that came to be baptized; therefore he doth infer foolishly, that upon advantage of fasting forty days, he might tempt him to sin against the Lord. Because the Devil and his Angels make it their life and pleasure to delude us silly men; God makes it his glory in our just revenge to mock and delude our enemy; as the Priests of Baal abused the poor people with hypocritical false pretences, therefore Elias turned those scoffs upon themselves, and flouted the Priests of Baal. It is strange, that when as the Devil glories in the subtilty of a Serpent, yet God should make his understanding so blind, that he never perfect∣ly understood how Christ was the eternal Son of God, that came to destroy his grizzly kingdom, untill he had suffered upon the Cross, and died for the sins of the world. First, Satans eyes were dazled, that he could not learn whether Christ was born of a pure Virgin, because, by Gods providence, she was married to Joseph. Besides, like a meer man he was obedient to his Parents, and for thirty years neither preacht nor wrought any miracle. In the first issue he sees him bap∣tized, in the representation, at least, of a sinful man; he sees him in a great peril upon the waters nigh to drowning; observes he kept no austere life, but eat and drank with sinners; finally, views him betrayed by a Disciple that was his own familiar friend, then beaten and bruised by every cruel Officer. All these badges of infirmity put together did drive those Fiends of darkness to surmise this was not He that should conquer death and the nethermost Pit. At last, the most refined of the ancient Authors do ingenuously collect, that when Satan perceived him answering nothing before Pilate, but willing to be offered up, then he began to interpret this was the Lamb dumb before the shearer, so opened he not his mouth; and finally, at the Passion of the Cross he might see plainly, that God had darkned him not to find the truth, and that his Dominion, through his own malice, was taken away for ever by the death of Jesus. Therefore I return, where I began the reason, this wicked one was intrapt to think our blessed Lord was a sinner because he was bap∣tized. Says Origen upon the Passion, Christ was visibly crucified in Mount Calvary,* 1.7 but invisibly the Devil and the powers of Hell was nailed to the Cross; so I may say, Christ was visibly baptized, but Satan and his Host were invisibly drowned in those waters, because they were sanctified in this washing to save us from our sins. And that is the sum of the fourth reason.

For brevity sake I will joyn our last reason, and some meditations of Use toge∣ther. Our Saviour came to be baptized, Ʋt per novum ritum homines ad novitatem in∣troducerentur; that by his example, to undergo a new Rite and Ordinance, men might be drawn from old customs to newness of life. The new Ordinance had ra∣tification, and authority from the act of Christ, as I have shewed before; he was both circumcized, and baptized; but, says Bernard,* 1.8 Illud mihi tenendum tradidit quod ultimò suscepit; He hath delivered to me to have and to hold for the perpetual Sacra∣ment of the Church that which was last in being; for the form of a new Covenant was established to evacuate the old. But what's a new form if the old corruptions be retained? What an eye-sore is a new piece in an old garment? As good be an unbelieving Jew after the ancient tincture of the Law, as be a novel transformed Christian after the old leven of the Devil. As St. Paul put the Romans in mind of their first rudiments, so must I remember you, Rom. vi. 4. Therefore we are buried with Christ by Baptism unto death: that like as Christ was raised up from the dead by the glory of the Father, even so also we should walk in newness of life. Here are three things in order that have a pious connexion between them, first a burial as it were in the water, then a death, and after that a rising again. First, I say, the plunging, or dipping in the water resembles a burial; for although, to fa∣vour the weakness of Infants, we cast no more than a dew of water upon their face; yet when young men converted from heathen Idolatry, required the Bap∣tism of the Church, their whole body waded into the River, even as they that came

to John stood up to the neck in Jordan; yea, and in hotter countries Infants were dipt into the bottom of the Font; this the Fathers called a resemblance that the old Adam was buried in the waters; St. Paul makes it a mystery that we are buried with Christ,* 1.9 therefore I find that some were wont especially to baptize on the Satter∣day, wherein Christ lay in the Grave; and a threefold immersion of the Child into the water was an usual Ceremony, because Christ lay buried three days in the Se∣pulchre.

After the representation of burial in the outward Element, the good use of that Sacrament tells us we should die unto sin. I say, first buried, and then die; for the end of being buried with Christ is, that we should die daily unto sin. This order is no hard thing to conceive; for suppose a man by mischance sunk into the bottom of the water, before he loseth his life and dies, it is true to say that he is buried in the stream which is gone over his head; therefore upon this burial-resembling bap∣tism it behoves you to die unto the world, and to mortifie your members upon earth. The death of sin is thus to be conceived, not an utter privation of all evil, but a beating down of concupiscence; it is a death to your Adversary the Devil when he cannot reign in your mortal body. Weeds which are cut down perhaps will grow no more, but their savour still stinks upon your dunghil: So you may sheare down the viciousness of your life, like an unprofitable weed, lay it dead, and let it grow no more; but it will ever leave a noisom smell in our nature. While we live in this world flesh is but a dunghil of corruption: it made St. Paul have a great desire to be dissolved, that he might be a sweet savour in Christ.

As we are buried, and die with Christ in Baptism, so we must rise with him through the faith of the operation of God, Col. ii. 12. For when Christ is given to us to be our life, to what end should we die, as it were, with him in the Laver of new birth, unless it be to rise up in a new life? This meditation cannot choose but stick by you if you will always carry the remembrance of those words before your eyes, Abrenuntio Satanae, I renounce the Devil and all his works. They are a part of your Indenture that you made with God, and how will you answer the violating of your Covenant?* 1.10 St. Ambrose declames thus upon it, Tenetur vox tua non in tumulo mortuorum, sed in libro viventium. Praesentibus Angelis locutus es, non est fallere, non est mentiri. This word is recorded not among the dead, but in the book of the living. The Angels were present in the Church, when the Sureties in your name gave their faith to God, therefore hold you to your word; you must not falter, you must not lie unto the Lord. Walk in newness of life; that Phrase hath somewhat in it, that is not said barely in a new life. In novis vivendi formis; let there be no kind of like∣ness and conformity to thy self as once thou wert, a neglecter of Prayer, a Traducer, a Fornicator, a Drunkard, an Oppressor. Here is a Temple built up new unto the Holy Ghost, which once was a den of uncleanness; that which is to come of my life is altogether consecrated to the glory of my Saviour, look not therefore before me now, but get thee behind me Satan.

You have now heard all the five Reasons upon the second part of the Text, why Christ was baptized. I said in the third place it was but a preparatory to greater matters which should follow, therefore he went up straightway out of the water. The Text says, straightway, as who should say, he staid not long upon that Circum∣stance, no more will we. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did ascend out of Jordan, and very present∣ly, both these are the crums of the Text, and they must not be lost. Literally it imports that Christ stood not upon the shore, having a few drops of water cast up∣on him, but he went with his whole body into the River, to intimate that if God should not help, the deep waters of our sins would take us up to the neck, and the stream had gone over our soul. So Philip and the Eunuch went down into the waters, Acts viii. 38. That great Courtier of Queen Candace stript himself of all his cloaths before his servants, that he might wash from head to foot. What was it to him to be naked in the sight of divers men? He was so ashamed of his sins, that he forgot all other shamefac'dness. Thus he press'd close to the example of our Saviour, who went down into the stream of Jordan; and it being not the time of harvest, when that River used to fill his banks, he went up, and ascended from the Pool. St. Austin allegorizeth, Confestim ascendit, ut ostendat quàm gravi onere in baptismo liberamur: He went up nimbly to the banks, to shew that by Baptism we are light∣ned of the great burden of our sins, and fit to ascend unto our Father.

Others fasten this observation upon it, that Christ went straightway out of the

water: For his Baptism was done with more speed and expedition than the com∣mon peoples; the reason is this: Among the multitude every one was baptized confessing their sins, that took up some time to detain them before they parted. Christ staid for no more than the sprinkling of the River, who had no sins to con∣fess, and straightway went out of the water. St. Luke affords a pious conjecture, Luk. iii. 21. being baptized, he prayed. Therefore to teach us with what reve∣rence these great mysteries are to be entertained, he made hast incontinently to the shore to fall upon his knees, and pray unto his Father. Adoremus coram creatore, says the Psalmist, O come let us worship, and fall down, and kneel before the Lord our maker.

If we are to worship him, even as low as with the most humble prostration of our face upon the earth, because he created us, and gave us the life of nature; then what knee can be so refractory as not to worship and fall down, when we cele∣brate his infinite goodness in either of the Sacraments that he hath redeemed us from eternal death, called us to the participation of grace, and given us assurance in those blessed Seals of his Covenant that we shall enjoy the life of glory? Re∣member what I said in the beginning, beware of obstinacy. Lastly, He went up out of the waters to shew us every good deed is a step into another: Do but enter into the practice of one good action, and increase will soon follow;, when you have be∣gun happily, God will teach you to proceed, and to put your Talent into the way of increase. The Lord loveth the gates of Sion more than all the dwellings of Jacob, says David; that is, he loveth the perfect Sacraments of the New Testament bet∣ter than the types and shadows of the Old. Now Baptism is called especially one of the gates of Sion, for that it is but the first door to let us into the Church. The Church it self is an upper Chamber (as Christ is said to eat his Passeover with his Disciples in superiori caenaculo) the highest in the world next to heaven it self; there are many stairs, and degrees of vertues upon which we must climb till we come to the top of the hill. In Baptism we go down as it were into the River, and sit in the lowest room of humility; but as speedily as we can we must advance our soul, and go up from grace to grace, from vertue to vertue, and you shall hear that voice of joy from Christ himself, Friends sit up higher. AMEN.

Notes

• * 1.1

  Eth 7. c. 9.
• * 1.2

  Aug. Tract. in Evang. Joh. 63.
• * 1.3

  Ezek. xvi. 4.
• * 1.4

  Orat. 40.
• * 1.5

  Chrysol. Serm. 150.
• * 1.6

  Lib. 3. de Mirab. Scrip. c. 5.
• * 1.7

  Origen. in Jos. homil. 8.
• * 1.8

  Bern. Serm. 4. de Epiph.
• * 1.9

  Damas lib. 4. de sid. c. 10.
• * 1.10

  Lib. de Init. c. 2.