Jesus and the resurrection justified by witnesses in heaven and in earth in two parts : the first shewing that Jesus is the Son of God, the second that in him we have eternall life / by Symon Patrick ...

CHAP. V. Concerning the Witnesses on Earth, and first of the WATER.

HAVING given a brief ac∣count of the Testimony of the first Three Witnesses, and finding much satisfaction in their perfect agree∣ment; we have the greater encourage∣ment to go to the other Three, who are al∣so nearer to us than the former, and take that evidence which they are willing to afford us, for our further confirmation in this belief that Jesus is the Son of God. These three, you read in the eighth Verse, are such as bear witness on EARTH; whereby we may be the better acquainted with them, and they are the more unde∣niable, and furthest off from all question or exception. For should any be so bold as to dispute that there might be no such

voices from Heaven, such apparitions of Jesus, such a descent of the Holy Ghost (as it is possible there may be such con∣ceited fools, who think themselves wise by doubting of all things) yet that there were such Witnesses as the WATER, the BLOUD, and the SPIRIT, no man can be so obstinate as to deny; they were so visible to all sorts of men whatso∣ever, that would but open their eyes to behold them.

In the sixth verse (of which the eighth is but a repetition) after the Apostle had said, that the only Conqueror is he who believes Jesus to be the Son of God; He adds, This is he that came by WATER and BLOUD, even Jesus Christ; not by Water only, but by Bloud also: and it is the SPI∣RIT that beareth witness, &c. Where that phrase [HE CAME] is to be dili∣gently observed; which in the stile of the New Testament writers, signifies as much as that, He manifested himself to be the Messias or Christ; He made it appear that he was sent of God. For thus the Messias is described in that question which John Baptists Disciples put to our Saviour, xi. Matth. 3. Art thou 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that COMETH? that is, as Grotius well

expounds it, he that is prophesied of by Jacob our Father, under the phrase of COMING, xlix. Gen. 10. And so He is said to be the light which COMING into the World enlightneth every man, i. John 9. And John Baptist tells them, He that COMETH after me, is preferred before me, ver. 15. He was preferred to be their King, as the multitude cried out, saying, Hosanna to the Son of David, blessed be he that COMETH in the Name of the Lord, xxi. Matth. 9. There is the true explica∣tion of the phrase: He was sent by a speci∣al commission, such as never any man had from God the Father; he appeared with his authority, and acted in his name. And as before he appeared in his Majesty, he was called, He that COMETH; so afterwards the Apostle here calls him, He that CAME. The person, that is, whom God had promised from the begin∣ning of the world to send into it; His SHILO, that is, his Seed (as De Dieu hath excellently expounded that word) the Seed of Judah, and the Son of God. Who in this fulness of time was to receive Commission from God, and take upon him the Government of the World.

Now this person, says S. John, CAME

(that is, appeared to be sent of God as his Son, his only begotten) by Water and by Bloud. Which is as much as to say, that it was manifest he came from God and not of himself by these two Witnesses; to which the SPIRIT also adds its testimony, as it here follows [and the SPIRIT bears witness] which is such a certain evidence, that they who rely on this, together with the former, can never be deceived by it; because the Spirit is the TRUTH. As therefore God SENT him, so he CAME; and by these three Witnesses proved that he was the Person, who, God promised, should come, and was now sent: whose testimony let us prepare our selves to hear, and examine diligently, that the faith of Christ may still be rooted deeper in our hearts. And let us hear them, if you please, in that order wherein they stand in the sixth Verse (the place where we first meet with them) receiving first the testimony of the WATER, then of the BLOUD, and then of the SPIRIT.

Of the WATER.

And by WATER sure can be meant nothing else but either Purity and inno∣cence; or else Baptism, which we use as a

sign and a means of those. We may con∣sider it in both sences, and not be in any danger to wander from the scope of the Apostle, or do any wrong to the argu∣ment in hand, but receive most satisfacto∣ry evidence from both, that Jesus is the Son of God.

I.

First then let us take it in the notion of PURITY; which we use the help of Wa∣ter to procure in bodily defilements. And therefore when the Prophet would express the intention of God to purifie his people from moral filthiness, he says he will pour clean WATER upon them, xxxvi. Ezek. 25. and in other places he calls upon them to WASH themselves; when he would have them amend their ways, and lead new and holy lives. And when we speak of the PURITY of Jesus, wherewith he CAME, that is, demonstrated himself to be the Christ; we must consider that there is a double Sanctity or holiness, for which He was eminent above all other persons, which may both be denoted by WATER. The one is of his DOCTRINE where∣with Christ is said to cleanse his Church, for which he died, v. Ephes. 26. He gave

himself for it, that he might sanctifie it; ha∣ving cleansed it with the Washing of WATER by the Word. Where the Word (the preach∣ing of the Gospel) is either the explanation of washing with Water, or else denotes that Christian Instruction which succeeds Bap∣tism; to which, by our being washed with Water in the Name of Christ, we are bound to attend, as the great instrument of our purification. The other is holiness of LIFE and conversation; which the same word WATER is used to express in the Epistle to the Hebrews, x. 22. where the Apostle exhorts all those who believed there was such a royal High Priest as Jesus, set over the family of God, to worship him with integrity of heart and sincere affecti∣on to him; nothing doubting of the truth of his promises, and having their hearts sprinkled from an evil conscience, and their bodies washed with pure WATER. Now by a short view of the perfect spotlesness of Jesus in both these, in regard of his Do∣ctrine, and in regard of his Life; we shall be able from thence strongly to draw this conclusion, that he must needs be the Son of God.

I. First for the PURITY of his DOCTRINE; it is such, that it not

only teaches no evil at all, but teaches all manner of Goodness; and severely prohi∣bits every vice. There is not the least sin to which the Holy Jesus gives any counte∣nance; no, he declares the wrath of God from Heaven against all ungodliness and un∣righteousness of men; whom he fully in∣structs likewise and encourages in every piece of true piety and vertue. So perfect∣ly Holy is his Word, that if we did enter∣tain it, the power of it would throughly wash us from all uncleanness, and not leave the least speck of dirt in our hearts. For he intends by that (as the Apostle tells the Ephesians in the words following those now named, ver. 27.) to present to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Whatsoever belongs either to our knowledge of God, or to our Duty in every respect, condition and rela∣tion, His Doctrine completely compre∣hends it.

He hath first of all so clearly revealed to us the ONE GOD Creator of Heaven and Earth, that none could do it more ex∣presly, or with greater reverence to his Majesty. Whatsoever Moses hath writ∣ten against Idolatry, S. John here from

Jesus (in the conclusion of his Epistle) hath summed it up in a few words, Little children, keep your selves from IDOLS. In this the Jews could not accuse him, nor durst let such a word fall from their mouths, that he was a false Prophet, be∣cause he endeavoured to draw their hearts after other Gods (which was the great mark of an Impostor, xiii. Deut.) No, he tells them that this is Eternal Life, to know the only true God (which words are spoken in opposition to all others) and Jesus Christ whom he had sent. But in this they might have seen that his design was far more noble and glorious than that of Moses, who contented himself to preserve that one Nation from the infection of Idolatry: whereas our Lord Jesus plainly declared his intention was by his Apostles to turn all Nations from Idols, to serve the living and true God. There was never any man that appeared so great a lover of God as he was. Never any man that undertook to set on foot such a design, for the advance∣ment of the universal knowledge of him. All the Divine Attributes and Perfections also, He hath revealed so perspicuously, that there never was such a manifestation made of them to the World, as we see in Him. From whom we learn how Just,

how Good, how Wise, how Faithful, and how Powerful, the Blessed and only Poten∣tate is, who only hath immortality, whom no man hath seen or can see.

And if we would know our Duty, ei∣ther towards God in actions of Piety, or towards Men in actions of Righteousness, or towards our selves in actions of sobriety, we can learn it no where so easily, and completely, as if we go to him, and to those who have delivered it to us with great care and plainness from his mouth.

As for the Actions of PIETY, He teaches us inwardly to Honour God, v. Joh. 23. that is, to have an high esteem of him as our Lord, and as our chiefest Good: to Love him also, and that with all our heart, and all our Soul, and all our mind, and all our strength, xii. Mark 30. And to Fear him, seeing he can cast both Body and Soul into Hell; which makes him again and again bid us be sure to Fear him, xii. Luke 4, 5. To confide likewise and Trust in him, the living God, 1 Tim. iv. 10. To Hope in his mercy, 1 Pet. i. 21. And to rejoyce evermore, 1 Thess. v. 16.

And as we are thus to worship him in

our Minds, so we are taught by his Reli∣gion externally to adore him and fall down before him, iv. Matth. 10. iv. Rev. 10. to pray to him both for our selves and others, 1 Tim. ii. 1, 8. and to be incessant in our Prayers (or to perform this holy duty very oft) xviii. Luke 1. 1 Thess. v. 17. and to offer up by him the sacrifice of Praise to God continually, xiii. Heb. 15. And in every thing to give thanks, which is the will of God concerning us in Christ Jesus, 1 Thess. v. 18. and especially to shew the Lords death, that is, publish it with thanks and praise, till he come, to judge the World, 1 Cor. xi. 26.

The manner also of addressing our selves to God he hath taught us so fully, that no∣thing can be added to it. For he tells us, The Father will be worshipped in Spirit and in Truth, iv. John 23. And that we must lift up holy hands, 1 Tim. ii. 8. And that when we pray we must forgive others, xi. Mark 25. and ask in Faith, xxi. Matth. 22. and avoid vain babling; and not affect much speaking, nor desire to be seen of men, and to joyn Fasting and Alms, with our Prayers and Devotions to God, Matth. vi. It is impossible to conceive any thing more Divine than these Instructions.

To which he adds as rare Precepts for Actions of RIGHTEOUSNESS: con∣cerning which he hath given us such an absolutely perfect Rule, that it compre∣hends the measures of CHARITY too. No wit of man can think of any thing more holy than that, LOVE THY NEIGHBOUR AS THY SELF; or that, WHATSOEVER YE WOULD THAT MEN SHOULD DO TO YOU, DO YE EVEN SO TO THEM. This is a rule that reaches all men; and compendi∣ously, yet completely, tells them how they should behave themselves towards each other. If a man were a Magistrate, or a Parent, or stood in any other superi∣ority over his Neighbours, he would de∣sire honour and obedience from them; that therefore, says our Saviour, let him give to those who are in Authority. If a man be our equal, we desire, if not his friendship, yet his fidelity in word and deed; that very thing let us be sure to render him and all others in the same equality with us. If we be placed below others, we desire the favour, the help, the relief, and counsel of our Betters; all these Jesus here teaches us to afford, with the same chearfulness that we would ex∣pect them in their case, to those who are

in want of our kind assistance.

Nay, he hath told us in particular what our duty is in these matters, by the mouths of his holy Apostles; that no man may think to excuse himself by his ignorance and inability to apply a general Rule to every action of his life. I shall not name all the places where you may find such words as these that follow, but only tell you, He would have us so far from doing evil to any man, that he requires us owe him nothing, but only love. And this debt we must be always paying, and think our selves debtors to all men; not only to treat them civilly, and give them good words, but to love them in deed and in truth. Which Love must teach us as to be meek and gentle towards all men; to put away all bitterness, and wrath, and anger, and clamour, and evil speaking; not to circumvent or go be∣yond our Brother in any matter; not to lye to our neighbour; nor defame him; much less do him any hurt in his body or goods: So to relieve his poverty; to help forward his joy; to comfort him in his sorrow; to cover his defects; to make a fair interpre∣tation of his actions; to let our judgment of him incline to the more favourable side; to mind what is lovely or grateful to others,

and what things are of good report; to stu∣dy things that make for peace; to compose and reconcile differences; to beg pardon of those whom we have offended, and make them satisfaction; and if any have offend∣ed us, readily to forgive their fault; to for∣bear revenge when it is in our power to re∣quite an injury; to do good for evil; to bless those that curse us; to overcome mens hatred with benefits; to pray to God for those who use us despitefully; and to be long∣suffering, when it is fit to punish any man for his crime. And as for those who are truly pious, we are taught to do them good above all other men; to live with them in unity and godly love; to sympathize with them in their several conditions; rejoycing with those that do rejoyce, and weeping with those that weep.

Nor hath he failed to tell us by his holy Apostles, with what kindness and indul∣gent affection Husbands should treat their Wives; and how they again should so af∣fectionately observe their Husbands, that they may together make up a lively Image of that Dearest Love, which is between Christ and his Church. And he hath in∣structed us all how to behave our selves towards Magistrates, Bishops, Presbyters,

Masters and Parents; whom he hath also taught how to bring up their children, to use their servants, to feed and govern their flocks, and to rule their people committed to their charge: so that no man can say he goes without that Lesson, which is pro∣per for his condition.

And then if we proceed to those things which we call SOBRIETY, his Doctrine is so holy and pure, that it requires the greatest Moderation in all things. It fa∣vours nothing that relishes of Covetous∣ness, or Ambition, or Voluptuousness, or any other violent and inordinate passion whatsoever. But quite contrary, com∣mands us not to labour, with too much ea∣gerness and solicitude, for the meat that pe∣rishes; to lay up our treasures in Heaven; to be humble and lowly, like little children; to be temperate in all things; to be watch∣ful and vigilant, lest we be overtaken with surfeiting and drunkenness or the cares of this life; to be chaste and pure in heart; to mor∣tifie our members that are on the Earth, for∣nication, uncleanness, inordinate affection, and evil concupiscence; to abstain from la∣sciviousness, foolish talking, wanton and un∣seemly jesting; to cut off our right hand and pluck out our right eye, if it prove an offence

to us; to take just measures of our selves, as well as others; to be content with our portion; to do those things which are venerable, grave and beseeming our con∣dition and employment: which if it be not according to our desires, not to repine or be dejected at it; if it be, not to be transported with vain joy, much less with pride and contempt of our neighbours.

And after all these and such like incom∣parable Lessons, He teaches us to suffer any thing for well doing; to bear all worldly troubles valiantly and with a magnanimous heart; to despise reproach∣es; nay, to rejoyce when our names are cast out as evil, for his name sake; in pati∣ence to possess our Souls; and not to be weary in well doing, nor faint in our minds; but to endure chastening; to persevere and suffer with long patience; to stand fast in the faith; to quit our selves like men, and to be strong in the Lord, and in the power of his might.

To all which duties he urges us like∣wise, by the purest, the most spiritual, the noblest and most Divine Arguments. He does not press us with such low and poor motives as the hope of Riches (though he promise us things convenient)

or of Greatness, or of Fame and Glory; either while we live or when we are dead: but propounds his own example to us, and the example of all the Saints that are gone before us; and quickens us with the hope of Immortality when we depart this life; and assures us at present of the friendly protection of Angels, and of the joys of the Holy Ghost: which none of those shall fail to receive, who are not in∣ticed nor affrighted from their duty; but resolutely hold out in their Christian war∣fare, and overcome.

And if any man say, that several Philo∣sophers taught excellent things, and gave Rules of a vertuous life; and yet it does not prove the best of them to be so great, as these Witnesses are brought to demon∣strate our Saviour was: The Answer is, that none of them delivered such a com∣plete Rule of holy living as our Lord hath done; none of them touched the heart with such powerful reasons and Divine motives; nor did any of them write with∣out some mixture of folly; or themselves exactly perform that which they taught others. Besides, that none of them ever had the confidence to pretend to that qua∣lity, wherein our Saviour came; which

you shall see presently is of great force to prove such an Holy Person as he was, to be indeed what he pretended; the Son of God.

II. But first let us a little consider the second sort of PURITY, that of the Life; in which our Lord Jesus far out-stript all others. He did not only preach after that manner I have now related; but so he li∣ved, and became a complete pattern of that which he taught. He was a LI∣VING LAW, as Lactantius calls him , to all his Disciples; whom he taught by Himself, and not merely by his Lectures of Piety. Other Teachers had conceived in their minds and painted in their Orations a vertue that was no where to be seen; for they were not able (as the same Author else-where speaks) to confirm by present Examples, that which they asserted in their Doctrine. Their Audi∣tors might still say, that no body could live according to their prescriptions, be∣cause no body ever did. Behold, there∣fore our Saviour comes to do, and not only to preach, the will of God. And so holy, pure and free from all blame were all the Actions of his life; that his greatest Ene∣mies could lay nothing to his charge, but

only certain words: and those, such as contained most perfect truth, as he proved by his actions and many other ways.

He was the Lamb of God without spot, and without blemish, as S. Peter speaks, 1 Pet. i. 19. He offered himself by the eternal Spirit without spot unto God, ix. Hebr. 14. His whole life was such a fair example of that Piety, Humility, Charity, Gentleness, Forgiveness, Peaceableness, Patience, and all other vertues which he taught; that God restored him to life again, after they had crucified him and put him to death, because there was no fault in him. He was frequent in Prayer to God; and sometimes continued there∣in a whole night together. Upon all oc∣casions he gave him thanks. He loved his Glory and the Good of mankind, more than his life. He went about doing good. And he taught his Family to be as kind and tender-hearted as himself. He was meek and lowly in heart. When he was abused, He was dumb as a Lamb before the shearers, so opened he not his mouth. He was full of respect towards Magistrates and Governours; very sweet and affable towards the poorest people; exceeding kind and compassionate towards his en∣venomed

enemies; and perfectly content∣ed in the lowest condition. When Foxes had holes, and Birds had nests, but He not where to lay his head; none could be found more chearful, thankful, and well pleased than he was. And as for his For∣titude, Courage, Constancy, Resignati∣on, and all other suffering vertues; there never was any thing comparable to them. For he endured the Cross, and despised the shame, and contentedly took the con∣tradiction of sinners, saying, Father, not my will, but thy will be done.

To all which you must add, that he was thus pure and undefiled, thus perfectly pious, just and good, in an Age that was levened with the doctrine of the Pharisees; who by their Traditions had made void the Law of God. Then he was complete in all manner of God-like qualities; when the strictest Sect of Religious people were utterly void even of common honesty. In those days he did all things that God requi∣red; when it was counted the greatest sanctity to do little but what men prescri∣bed. When vertue was despised, when Faith and Judgment and the Love of God were hated, when there was nothing but the very dregs of Abrahams Piety remain∣ing

among his Children; then Jesus testi∣fied to them that their deeds were evil; then this light shined in that darkness; and this Son of God entred upon a more than Herculean labour, of cleansing the Temple and the People, that were fuller of filth than the Augaean Stable.

And it is moreover to be considered, that though he opposed those idle traditi∣ons of theirs, which evacuated the Laws of God; yet he neglected none of the Ce∣remonial ordinances of Moses, but there∣in fulfilled all righteousness. No body could accuse him for the breach of any Commandment, that had a Divine stamp upon it. When they quarrelled with him for healing on the Sabbath day; He soon stopt their mouths by showing them that they themselves would not deny such a charity to an Oxe or an Asse upon that day; if it were in danger of perishing, or stood in need to be led away to watering. Nor was this so great a labour in him, as it was for them to pull a beast out of a pit; for he did but speak a word, and the cure was done, without any further pains. They did but discover therefore, in these exceptions, their own rancorous malice and base hypocrisie; who scrupled such

charitable actions as these on the Sabbath day, but made no bones, as we say, at any time to undo even a poor widow; whose house their Conscience was wide enough to swallow. By his sharp but ne∣cessary reproof of such crimes, he incur∣red their hatred. Which could not dis∣hearten him in his duty; but still he con∣tinued his free admonitions and reprehen∣sions, though he knew it might cost him the loss of his life. The doing of Gods will was a great deal dearer to him than that. For this end he came into the world, as he told Pilate, that he might bear witness to the Truth. And therefore it was his meat, his great delight, to do the will of him that sent him, and to fi∣nish his work.

To conclude this; so free from all spot was the Holy Jesus, that the Devils ma∣lice could not tell what fault to charge up∣on him. But, as Eusebius recites from the Heathen Oracles, was forced to ac∣knowledge him to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and as he says a little after) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, a most Religious person, and made immortal after death; an inhabitant of the celestial Orbs. Porphyry himself, a great factor for the old Paganish

worship, but one that had tasted of Chri∣stianity, and knew what was in it, durst not (as he there notes) say any thing to his disparagement: but from his own be∣loved Oracles, though he regarded not the holy Scriptures, was constrained to give the forementioned testimony of him. All that he was able to say in detraction from his honour, was this, that Christi∣ans did foolishly to worship him: Though he granted him to be carried to Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Pious men are wont to be; and therefore advises his own Scho∣lars not to blaspheme (i. e. speak evil of) Jesus, but only to pity the ignorance of his followers.

It was very cautiously spoken, and mo∣ved no doubt the pity of Christian people towards one that thought himself so know∣ing. For whatsoever he unskilfully de∣termined, we are able to make it appear, that we do well to worship and honour him, even as we honour the Father of all: since his life is confessed by his Enemies to be perfectly pure and unspotted; and his Doctrine teaches men nothing, but to do as he did. This conclusion we shall ea∣sily draw from the premises, if they be but diligently considered. And

1. First of all, it seems to me incre∣dible, that any one but he that was in the very bosom of God (that is, knew his mind most intimately, as I have said be∣fore;) should be able to declare his will so fully, and to give such a Divine Rule of holiness as Jesus hath done, even by the mouth of those who were skilled in no∣thing, but how to mend a Net, or catch Fish, or some such poor artifice, till he in∣spired them. All the words that he spake himself, both for the matter and manner of them, do not sound like the words of a Man, but of a God. Never man spake like this man, say they, that did not go to be instructed by him, but to apprehend him, vii. John 46. The report of others did not make him so great, as they found him, when they came to see and hear him them∣selves. Bad men are commonly more odi∣ous to us when we enter into conversati∣on with them, than they were whilest we remained strangers, and had nothing to do with them. Nay, persons of known worth are sometimes more magnified by same, than they appear when we approach nearer them. But Jesus was every where admired and glorified; and never more, than when men grew the most familiar

with him. None could despise, though they might hate him, unless it was when he thought good to say nothing, and to work no miracles; which made Herod and his men of war set him at naught. When he opened his mouth, they that did not believe on him, wondred, as you have heard, at the gracious words which thence proceeded.

For beside that his Discourses were in∣comparably beyond the common pitch of wise men, his delivery of them was alto∣gether Divine; for he spake with authori∣ty, and was a Prophet, as the Disciples going to Emaus relate to himself, Mighty in deed and word before God, and all the people, xxiv. 19. And such were those poor ignorant men, whom he chose to be his Apostles. Who not only convinced gain-sayers with the strength of Divine Arguments, but also delivered Instructi∣ons for good Manners, with such exactness and such plainness of speech; so familiar∣ly, and so agreeably to the noblest inclina∣tions of humane nature: that it is mani∣fest they understood it better than the greatest Philosopher of them all. None of them ever described the several duties of mankind, and urged them with such

proper arguments, in so few words, and yet so clearly and fully as these illiterate men did. Nor was there ever a set of men so affectionately desirous of the good of others as these men were: who were wil∣ling to impart unto them not only the Gospel of God, but their own Souls also; because they were dear unto them. So S. Paul writes to the Thessalonians (1 ii. 8.) every one of whom he exhorted, and comforted, and charged, as a Father doth his children, ver. 11. But he never used any flattering words towards them; nor spake as pleasing men, but God, who trieth the hearts; nor carri∣ed on any design of covetousness, or win∣ning of glory to himself; nor would be, in the least, burdensom to them; but was gentle among them, even as a nurse cherish∣eth her own children, ver. 4, 5, 6, 7.

Show me the man that ever spoke with such wisdom and judgment, as they did; and with so much tenderness of heart. None but their Master ever preached or wrote with so Divine a Spirit: which John the Baptist describes in such words (with which I shall content my self) as prove the excellence of his Person, from the excellence of his Doctrine, which he delivered unto men. They are in the

iii. John 31. where he says, He that COMETH from above, is above all: He that is of the Earth, is Earthly, and speaketh of the Earth: He that COMETH from Heaven, is above all. That is, He who appears from Heaven with such a Divine Authority, who delivers the mind of God in so rare a manner, that one may see he hath been with God, must needs excel all other persons in dignity; Moses and the Prophets, and me also, who am of an Earthly extraction, born like other men; and can speak only like a man, poor and low things in comparison with those, which that Heavenly teacher delivers: who, I must needs again confess, is far superiour to me, because he is not a mere man, but comes from Heaven; and so is above all Prophets whatsoever, who had more of the Earth than of Heaven in them; that is, knew none of those secret counsels of God concerning mans everlast∣ing bliss, nor could direct us in so short, but plain and sure a way to it as he hath done. And then it follows, ver. 32, 33. And what he hath seen and heard, that he testifieth, &c. He that hath received his testimony, hath set to his seal that God is true. For he whom God hath sent, speaketh the words of God. That is, he speaks such things, that

a man may easily see he is the only begot∣ten of the Father, who is in his bosom, and knows his very mind; having as cer∣tain an understanding of Heavenly things, as we have of what we see and hear. And therefore whosoever believes him, does no more but assent to God; whose words he speaks, by a particular commission he received from him to act in his Name.

It is very observable that just after the mention of these Witnesses, 1 John v. 10. S. John adds, that He who believes not this record which God gives of his Son, hath made him a liar: as on the other side John the Baptist here says, That he who doth re∣ceive his testimony (i. e. believes) solemnly acknowledges God to be true. From whence I conclude, that what is said in this Epistle hath a relation to that which is writ in the Gospel: which I take to be no more than this. That the Divineness of Jesus his Doctrine; the purity and Hea∣venly strain of his discourses; his preach∣ing as if he had heard and seen the Father, and knew the state of things above; his speaking the Words of God (not as ano∣thers, like the Prophets before him, but as his own) was a great testimony to him that he was sent of God, in that quality

that he pretended: So that they who re∣ceived him did but rely upon the Truth of God, and give up their faith to him; who hereby, as well as other ways, perswaded them that this was his Son.

2. But then that which I mainly insist upon is this second consideration. That his pure, most holy Doctrine and Life was a great argument of his Divinity; because this was part of his Doctrine, that he was the Son of God. For who can think that a person of his vertue, who taught men both by word and deed such reverence to God and such justice and charity to men, could be guilty of putting such an open affront upon the one, and such an abuse upon the other, as to challenge this title and propound himself to be received in this quality, if he had not a just and un∣doubted right to it? He that came with so much sanctity and holiness, in all his other words, and all his other actions, one cannot but conclude was as holy and free from sin in this as much as in any thing else; that he said he was the Christ, and perswaded the people to believe he was the Son of the blessed.

This is certain, He affirmed himself to

be the Christ, the Son of God, first to his Disciples: And that both before his suf∣ferings, xvi. Matth. 16, 17. ix. Mark 41. and also after his resurrection, xxiv. Luke 46. And then to others also, who were as yet none of them, as (1.) to the woman of Samaria, iv. John 26. Then (2.) to the blind man whose eyes he opened, ix. John 35, 36, 37. And lastly, he asserted it when he was brought before his Judges (as you have heard already) and this ve∣ry matter was brought in question; yea, when they adjured him by the true God, and as he bare any respect to him, to tell them the very truth in this thing. Now who is there that would not infer from hence, that all the rest of his Doctrine be∣ing so opposite to all lying and every other vice, and his whole life giving such a proof of his perfect vertue, that they had nothing to ground a charge upon against him, but merely this profession of his own, wherein, if he had pleased, he might have been silent; it is not in the least credible that a person of his integrity should after so long speaking truth, now at the last be guilty of speaking a lye? And (2.) a lye of such a dangerous consequence as this, by which, if it were one, he and a world of Souls must be undone? Yea,

(3.) that he should tell it so often to so many persons? And that (4.) before the Magistrates, who are Gods in this world? And that (5.) when they were desirous and very importunate to know the truth? Yea, (6.) before God himself, by whose name he was solemnly adjured to speak no∣thing but the truth? How is it possible that such a man as he should be so void of all fear of God, as to offend him in so high a manner? There are none sure whose un∣standings are sound, or whose consciences are not crackt, who can so much as fancy, much less perswade themselves to believe, that a person whose innocence was so great, that all the false witnesses they could find, men who cared not for their own lives, could not be masters of his; should now, in such a serious manner, when he was going out of the world, put such an horrid cheat upon it, and with the loss of his life too upon a shameful gibbet, as to say that he came from God, if he had no warrant for it. All sober men must rather confidently believe that He who ar∣rived, as I have often said, at such an height of blameless purity in all other points whatsoever, was as free from blame in this also; and said nothing but the very Truth, when He so solemnly and

so frequently, before God and before men, in his life-time and at his death, professed that he was the Son of God.

And if any man still object, that his up∣rightness indeed was so great that without all doubt he would not invent such a tale as this, and affirm what he did not be∣lieve; but yet he might be mistaken and believe that which was not true: He may answer himself from his own concessions. For if he consider how free our Saviour was from all ambitious desires, how mo∣destly he refused to be advanced, how void he was of covetousness and all other worldly appetites, which may blind a mans reason and abuse his understanding; and likewise how admirably he discourses, how rational and convincing, how sub∣lime and heavenly all his Sermons are; He will soon be satisfied, that it is not cre∣dible a person of his wisdom should be ru∣led by mere fancy; or of his goodness, be carried into a vain dream by any sensual affections, which had no place in him.

This is the first acception of the word WATER, which you see clears our Lord from all imputation of fraud, and washes off all aspersions that might be cast upon

him of imposture. For there is not the least spot or blemish appears in the whole course of his Life, to render him suspected of any guile, much less of so great a deceit as this, to feign himself the Son of God. Nay, his Doctrine is so Divine, so much beyond the strain of the wisest men that ever spake, that it demonstrates he was as little obnoxious to be deluded himself, as he was inclined and disposed to delude others.

II.

Let us now proceed to see what testi∣mony may be drawn from this WATER in behalf of our Lord; if we take it in the other sence, for BAPTISM, in which we make a profession of PURITY. And there is a twofold BAPTISM by which our Lord may be said to COME; that is, to appear a Person sent of God, as his on∣ly begotten Son: The first is the Baptism of John; the second is his own Baptism.

I. As for the Baptism of John, it may be said that our Saviour CAME by or with this WATER; both because John when he baptized men with Water, preached that He was coming, iii. Matth. 11.

i. John 30. and because He brought this Baptism along with him, or rather sent it a little before him, as a testimony of him, which would prepare his way, and dispose their hearts to receive him as the Christ of God. For it is manifest that it was intend∣ded as a proof of this, from those words of our Saviour himself, by which he stopt the mouths of the Pharisees, and took away all matter of cavil from them, when he asserted his supreme Authority both over them and over their Temple, xxi. Matth. 23, 24, 25, 26. There you read that our Saviour having come in Triumph to Jerusalem (ver. 8, 9.) and there recei∣ved Hosanna's from old and young, and been saluted as the Son of David, that is, their KING (who the Prophet had said, ver. 5. should come unto them, meek and sitting upon the Foal of an Asse,) and he ha∣ving cast the buyers and sellers out of the Temple (ver. 12.) and prohibited them to carry so much as a vessel through it (as S. Mark tells us, xi. 16.) and being now teaching the people there, the Chief Priests and the Elders came to him, and examined him by what Authority he did these things, and who gave him this Au∣thority. That is, they bid him produce his Commission, if he had any, and show

them from whom he was SENT and CAME to take this Office, not only of a Teacher, but of a Reformer, and that of the Temple it self: and likewise who warranted him to ride in such pomp to Jerusalem, as the Son of David, the Lord of that Country.

The Answer of our Saviour to this question is, that they might soon be resol∣ved, if they would but satisfie him in ano∣ther question, concerning another person, who was come also in an unusual manner among them: And that was, whether John had a Commission from God to bap∣tize, or came of himself, by the allowance of men only. Answer me but this questi∣on, says he, and I will tell you by what authority I do these things. Consider of it, and tell me what you think; whence was John's Baptism? from Heaven, or of Men? That is, who gave him his pow∣er to preach, to reprove, to call men to repentance, to receive confession of sins, and to do all other things belonging to his Ministry, which Baptism accompanied, and constantly waited upon? Did God bid him go? or was it from a motion of his own?

While they consulted for an Answer to this question of our Saviours, they clearly saw their own answered. And they were not so dull, but that they could easily dis∣cern our Lord would irrefragably prove his Divine Authority, and make them confess he was the Messias; unless they would adventure to say that, which all the Country would decry not only as a falsity, but an egregious calumny. For if they had affirmed that John entred upon the Office of Baptizing and Teaching the people out of his own private will and in∣clination, or by commission from some men; in this opinion they knew they should be singular, because all the people held him to be a Prophet. That is, it was the sence of the whole Nation then (and so it was afterward, as appears by Josephus) that the Baptist was a Divine Man, inspi∣red by God, and sent of him to do what he did: which would have made them the publick scorn and hatred, if without a reason able to confute all the Country, they should have denied it. But then if they should grant this and say, He was sent of God (which was the only thing they could say with safety, if they would affirm either) they saw themselves in as

ill or worse a case another way: being as much afraid of what Jesus would say, if this were confessed, as they were of what the people would say, if it were contradicted. For as the people would have cried shame on them, if they had disparaged John's ministry, so if they al∣lowed it to be from Heaven, then they knew Jesus would unanswerably prove his Commission to be from Heaven too: and tell them that John, whom they took for a Divine Man, should acquaint them with his authority, and from whom he had it; for he bare witness, in express words, that he was the Christ, the Son of God. They thought it a safer course therefore to leave this question undeter∣mined, and to say they could not tell whence his Baptism was, than by resol∣ving it either way, to give with their own mouths so great an advantage to him, whom they questioned and opposed.

But by saying nothing, they plainly confessed, that if they had gone on to dis∣pute with him, He would have had the better of them: and have made it appear from John Baptists testimony, that He had an authority far greater than that which they must have acknowledged in

him. For though our Saviour thought good, for brevity-sake, to propound this argument to them by way of question, and so let them reason it out within them∣selves; yet it was as forcible, they plainly felt, as if he had pleaded with them in this manner. My Authority, which you call in question, is every evident. I have it from Heaven, and not from Men; as I prove by this argument. If the Bap∣tism of John be from Heaven, then from thence I come; now you cannot deny, if you will speak out, that his Baptism is from thence; and therefore I make the conclusion, that my Authority is Divine. The consequence was as clear as the Sun, that if John was sent by God, then so was Jesus in that quality wherein he appeared; because John (as you shall see) gave this testimony to him, which could not be questioned after they had granted him to be a Prophet. The only thing that could be denied in this Argument was, that John's Baptism was from Heaven; or that God authorized him to say and do what he did. But this they durst not oppose, be∣cause then to rid themselves of one Enemy, they should bring the whole Nation, as we say, about their ears: who did not take John for a counterfeit, but thought,

that he was a Prophet INDEED, xi. Mark 32. Nay, they themselves never adven∣tured to call John before their Council; much less advised how they might put him to death, as they did our Saviour. But on the contrary, many of the Pharisees and the Sadducees came to his Baptism, iii. Matth. 7. They were as inclinable to reverence him as the people. For God who had spoken heretofore to that Nation so long by Prophets, whom they thought themselves bound to believe, had plainly manifested him to be one. Nay, he was not a common Prophet, but one of an ex∣traordinary rank: The Prophet of the High∣est, his Father calls him; and more than a Prophet in the language of our Saviour, as you shall hear presently.

What should they do then? which way should they turn themselves, now that they durst not deny the Proposition, upon which this consequence evidently depend∣ed, that Jesus was the Christ? Their only resuge was silence: For though thereby they acknowledged him too hard for them, and suffered his Divine authority to stand supported by this unanswered Argument; yet they had rather part so, and shame∣fully break off the disputation which they

themselves had begun, than let him go away with their express confession and testimony, that, if the Prophet of the Highest might be believed, he was their Christ. It was no disadvantage to our Sa∣viour, but to their own cause, that they answered, they could not tell whence John's Baptism was: For hereby it appeared He had so much to say for himself, that if they would say any thing in this matter, and not obstinately hold their peace, they must say as He did, that He was the Son of God. For John Baptist, whose Heavenly authority they durst not deny, though they would not confess it, received all men into this belief when they came to him, that there was one COMING after him, who should gather Disciples as he did, and that he was the Christ. This he told them was the very end of his Preach∣ing and Baptizing, to prepare the way of the Lord; to make them fit and ready to en∣tertain the next Prophet that should ap∣pear, as greater than him, even as the Son of God. And therefore when Jesus did openly appear and come to his Baptism, and John saw the Spirit descend and re∣main on him, then he told them in plain terms that this was the person whose way he came to prepare, and that they must re∣ceive

him as the Son of God, and the Lamb of God that taketh away the sins of the world, i. John 29, 30, 34. And that which he said at this time, there is no doubt he de∣clared at all times, when the people came to be baptized. For thus the Jews describe Jesus when they disputed with some of John's Scholars about his Baptism, iii. Joh. 25. HE TO WHOM THOU BA∣REST WITNESS, behold, the same bapti∣zeth, &c. ver. 26. Thence he is frequent∣ly called one of his WITNESSES, and said to come for this end, that he might be a WITNESS to him, that ALL men through him might believe; that is, might be perswaded that Jesus was the WORD of God, by this testimony of John, i. John 6, 7, 8. And our Saviour afterwards ap∣peals to this Testimony of his, and bids the Jews consider it, v. John 32, 33. For you know, says he, that he bare WIT∣NESS to me, when ye sent to him: And I know that the WITNESS which he WIT∣NESSETH of me is true.

And great reason there was that they should consider it, and be convinced by it. For John was a burning and a shining light (as it there follows, ver. 35.) and they themselves were willing for a season to rejoyce

in his light. If that fit was over, and now they were less delighted in him, it was merely because he testified of Jesus. There was nothing else to damp their af∣fection; for otherways they could not but confess him to be an illustrious person. Who shined with the greater splendour, because He was miraculously conceived in his Mothers old Age; and his Birth was predicted by an Angel; and his Father struck dumb because he believed not his Word; and this Angel appeared in the very Temple, at the Altar of Incense, and therefore was not like to be a delusi∣on; And his Father was indued with the Spirit of Prophecy, and his tongue un∣loosed when this Child came to be Cir∣cumcised; Then He spake concerning his quality, by the inspiration of the Holy Ghost; and John appeared to be prophe∣tically endowed from a child; God also took care of his education in the Wilder∣ness, where he was trained up to a resem∣blance of Elias; so that his life and man∣ners transcended all in that Age; and his Spirit and Doctrine was so powerful and convincing, that it was hard for them to say who he was; the people admiring his sanctity and preaching, held him for a Prophet; and some of the Priests and

Levites having such an esteem of him, that it was a question among them, whe∣ther he was not the CHRIST.

They were sent, you know, from Je∣rusalem to enquire about it, i. John 19, 20, &c. and yet this Person, who shined with such a lustre, whom Jesus himself calls the greatest that had been born of women, of whom he was baptized; de∣clares to these persons who came to ask who he was, that he was not worthy so much as to carry the Shooes of him that was coming after him, ver. 27. and that his Doctrine, as you have heard (iii. 31.) was of the Earth, flat and low in compa∣rison with the words that Jesus should speak; who he told them plainly was the Christ, the Son of God: but as for him∣self, he confessed, and denied not; but con∣fessed (that is, repeated it more than once, and affirmed constantly) I am not the Christ.

What reason was there then, why both they that heard his testimony of Jesus, and they that sent these messengers to make en∣quiry, should not believe him, since all this was so known a truth? His Father Zacharias was a Priest, whom they could

not but reverence more than to imagine he studied to deceive, especially since he was noted for a righteous man, walking in all the commandments and ordinances of the Lord blameless. And John himself was a Nazarite, one whose head was never trou∣bled with the fumes of Wine or of strong drink: (i. Luke 15.) and bred up like∣wise in the Desarts or Wilderness of Ju∣dea (i. Luke 80.) after a plain and simple fashion; where he was like to learn no craft or guile. If any body should take the confidence to fancy that there might be a compact between Jesus and him, to cry up and speak great things of one another: He is confuted by the plain story of both their lives. I have told you how far Jesus was from seeking his own glory; and John Baptist was a man of such confessed sanctity and severe vertue, that none then could suspect him of such a guilt. Besides that it is manifest they never had seen one another, at least John had no knowledge of our Saviour, until He came to be bapti∣zed of him: when he immediately pro∣claimed him to be that person whom he had magnified so much, and told them should be preferred above himself, before he had any such acquaintance with him. And it is not unfit to be remembred, that

even before he was born, John Baptist leaped in his Mothers womb, when the blessed Virgin came to visit her; as if he had then begun to confess him to be the LORD (as his Mother calls him, i. Luke 41, 43.) and to rejoyce to be a WIT∣NESS unto so great a person.

For a conclusion of this, let the place be noted where Jesus came to be baptized of John; and where he gave so ample a te∣stimony to him: For from thence we shall draw something, which will help to settle this belief in us, that Jesus is the Son of God. It was at BETHABARA beyond Jordan, as S. John has recorded, i. John 28. There the Priests and Levites, who were deputed by the Sanhedrim, or great Council at Jerusalem to go and exa∣mine him, received their Answer from him again and again, that he was not the CHRIST: For there he was baptizing, and there Jesus came to receive his bap∣tism; for as he was speaking those words which you read ver. 27. and saying he was not worthy to loose the latchet of his Shooes; Jesus came from Galilee (as S. Matthew writes, iii. 13.) to Jordan unto John, to be baptized of him. Now this Name BETHABARA signifies the place of pas∣sage,

or going over (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Beth in their lan∣guage being an house or place, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abara, a passing over from one place unto another) and therefore in all likelihood hereabouts the children of Israel went over this River Jordan, when they entred upon the land of Canaan. This was the place of their passage, when God brought them out of the Wilderness to their desired pos∣session; and so had the name of Bethabara affixed to it, in memory of so great a bles∣sing.

Now Jesus being baptized at that very place where Joshua or Jesus (as he is called iv. Hebr. 8.) conducted the children of Israel over that River unto their rest; and receiving there such a testimony both from God the Father, and likewise from John the Prophet of the highest: It was a no∣table sign and token (joyned with those two) that this person called Jesus also was He that should lead them into the Heavenly rest, and be the Captain of their Salvation. And the Holy Ghost descending also in this very place upon him; here he was anointed to be the Guide, the Leader and Conductor of God's people: that is (as we render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. Acts 31.) a PRINCE and a Saviour, who

should put them in possession of the great∣est blessings. As Moses laid his hands on ••••shua near this place (which we may reasonably conjecture from xxxiv. Deut. 9.) and made him the Ruler and Governour of that Nation: so here did God himself give all things into the hands of Jesus, by the Holy Ghost coming down upon his head, appointing, constituting and ordaining him to be the Royal Prophet who should bring all the world to his obedience.

And it is observable, that to this place our Saviour a great while after returned again, and there made his residence, when the Pharisees sought to kill him, x. John 40. I cannot but think that this Evangelist would have us learn some∣thing from his so particular remembrance of this place, both at our Saviours bap∣tism, and at his return again into the Country beyond Jordan. For it is not their manner to mention such circumstan∣ces in so short a History as this is, without some considerable reason. Now as we have guessed at the cause of his being bap∣tized and receiving the testimony of John at Bethabara; so it is likely the reason why our Saviour went hither again and here abode was, that he might call to the

peoples mind what had been done here formerly; the Testimony which John received from God concerning him, and the Testimony which thereupon John gave to them of him, at this remarkable place. For he knew those things which were done at Bethabara, had a great force in them to work a much better disposition in the people, than was in the murderous hearts of those at Jerusalem, and to move them to become his Disciples. Accord∣ing to which supposition you read in the very next words (x. John 41, 42.) that many resorting to him, began to discourse among themselves concerning John, and of what he had spoken concerning our Sa∣viour (for which we can find no occasion but the place, and perhaps our Saviours putting them in mind what had been said and done here) and that many believed on him THERE. The word there is to be remarked; for it tells us that these Di∣sciples were won to Jesus at that place, where John at first baptized. They re∣membred, it is probable, what he had said; how he told them, that he saw the Holy Ghost here descend and remain upon him, and that this was he whom he had spoken of before who was greater than himself, and that he saw and bare record

that this is the Son of God. And they like∣wise now beheld some miracles wrought by our Saviour (whereas John wrought none) which proved John's words to be true which he spake of him, that he should be preferred before him: be the true Joshua whom they must all follow, the Messiah, the KING of Israel, to whose conduct they must trust, if they meant to enter in∣to rest.

I have done with the first BAPTISM, that of John; which if you consider throughly, the Person from whom Jesus received it, the place where he went into the water, the testimony that was here given him, both by the Father, by the Holy Ghost, and by John; you will easily grant it might well be affirmed in respect to all these, that he came by WATER, and that this was one of his WITNES∣SES.

II. It is time now to come to the second particular, and take into consideration a∣while his OWN BAPTISM which he administred: For that is not without some proof, that he was the CHRIST. Indeed Jesus himself baptized not, but his Disciples, as you read, iv. John 2. But

yet because whatsoever a Servant doth by the authority of his Master, it is reputed the Masters Act, and he himself is said to do it; therefore Jesus also is said to bap∣tize in the same Evangelist, iii. 26. iv. 1. Now this was an argument to the Jews that he was the Messiah.

1. First, because all expected that the Messiah or CHRIST should come with Baptism, and thereby renew the world, as the Hebrew Doctors sometime speak. It began they say in the time of Moses, when he brought them to receive the Law from God, and entred them by this Ceremony of washing into a new Religion, xix. Ex∣od. 10, 14. By which they tell us, Prose∣lytes were received into their communion in succeeding times; when they passed from the state of Gentilism, and were re∣generated to worship God with the Isra∣elites. And therefore when CHRIST came, and with him a new world (for there is nothing more common in their Books than to call his days, The WORLD TO COME) they concluded he should begin it with Baptism, as Moses did that frame of things which he erect∣ed.

This is certain, it was one of their marks of him, that in his days there should be an universal Baptism and cleansing of the people. Which they gather from xiii. Zach. 1. where we read of a FOUN∣TAIN opened for sin and for uncleanness: and from several places in the Prophet Isaiah, where he speaks of the Waters in the wilderness (in which S. Mark tells us John baptized, i. 4.) and from the xxxvi. Ezek. 25. where he says, I will sprinkle Water upon you, &c. a new heart also will I give you: which is applied by the Apostles to the days of Christ, who began his new Kingdom with washing with Water or Bap∣tism in his name. And therefore when John the Baptist came with this Water, they sent, as I noted before, to know of him who he was, thinking he might be the Christ. For which there appears no reason (for he did not work so much as one miracle) but that all Judea, and all the region about Jordan went out to him, and were BAPTIZED of him in Jordan confes∣sing their sins, iii. Matth. 5, 6. And therefore when He told them that he was not the CHRIST, nor Elias, nor that other Prophet; whom they expected to ac∣company him, they ask him then, i. John 25. Why BAPTIZEST thou, if thou art

none of these? They thought it was not in the power of any man to institute and introduce this new Ceremony, unless he was either the CHRIST or his Forerunner, or some other Prophet (Jeremiah it is like) who they fansied should rise from the dead and come along with him. A new Cere∣mony I call it, because though we should grant that Baptism was in use among them (as much hath been said by Mr. Selden among others to prove it) yet thereby they only received Proselytes and their children from other Countries. But it was not the manner to baptize Jews, such as were grown and adult; much less did any of the Masters in Israel gather Disciples after this fashion; and therefore the San∣hedrim might well send to enquire who this was, that took upon him to call all the Country to repent, and sanctifie them∣selves; and also like a Prophet had parti∣cular scholars ministring unto him.

The most learned of the Jews indeed had but confused notions of things to come, and the Priests and Levites you see here by their questions, did not certainly know whether Baptizing with such an authority, was a sign that a man was the Christ or not: yet they generally inclined

to believe that it was a note of him, as may be gathered, I think, from iii. Luke 15. where you read that the people were in expectation (knew not what to think, but waited that John would declare the Christ to them) and ALL MEN mused in their hearts of John, that is, debated and reason∣ed within themselves (as it is in the Mar∣gin) whether John would at last declare himself to be the Christ or not. And ano∣ther Argument there is to prove that they lookt upon Baptism as a mark of the Mes∣siah; for as soon as our Saviour began to make this his business, and to authorize his Disciples to baptize, then they were more in suspense (as that word expectation in S. Luke now mentioned may be ren∣dred) than ever: And knew not what to imagine, when they saw two great men doing one and the same thing, and there∣by drawing the people after them. But after they had debated the matter better, it seems they began to leave their opinion of John's being the Messiah, and to look rather upon Jesus as the person; at least to have some thoughts that it might be so.

For we find in iii. John 25. that there arose a controversie between some of John's Disciples and some Jews who were not his

Disciples, about purifying or cleansing: by which may be understood Baptism, which was the sign and the instrument of it. And the dispute (as far as the following discourse directs our conjectures) was this, Whether their Master John's Bap∣tism, or that of Jesus was the best, and which of them a Jew should receive? For they saw them both baptise, Jesus in Judea, ver. 22. and John, in Enon near to Sabim, ver. 23. To which of these places there∣fore they should resort seems to be the que∣stion. If John's baptism was from Heaven, why should it be laid aside, or why should another come and take his work out of his hand? Was Jesus now sent with a greater authority, so that they must leave John, and go to him? To this his Disciples be∣ing able to give no satisfaction, they go to the Master himself for a resolution, and tell him, Rabbi, he that was with thee beyond Jordan to whom thou barest witness, behold, the same baptizeth, and all men come to him. As much as to say, we are much perplexed, being in doubt which of you two to re∣ceive for our Master. For Jesus who was baptized of thee at Bethabara (a note they imagined of his inferiority to John) and yet had a testimony from thy self that he was sent of God too; does not only now

take upon him thy office, and thereby lessen and extenuate thy authority, but quite eclipses and obscures thee, baptizing far more than thou dost. Which shows that they began to conceive John was not the man they had taken him for; but that Jesus rather should enjoy that name which they had been apt hitherto to bestow upon him: and their Argument was, because Jesus baptized more Disciples than the other did.

To this John answers in the next words, ver. 27. A man can receive (or take unto himself) nothing, except it be given him from Heaven. That is, let not this trouble you, that Jesus Baptizes, and all come to him; it is no more than I told you, that I was no body in comparison with him. For no man can honestly assume more au∣thority to himself than his Commission gives him. And for that reason I could not do so much as Jesus does, because I have not received so much, nor can pre∣tend so large a power from God, who alone can give it. And then he adds, that it is strange they should forget what he had told them in express words, ver. 28. Ye your selves bear me witness, that I said, I AM NOT THE CHRIST, but that I

am sent before him. That is, it is a won∣der you raise this dispute, when I never gave you any occasion to fancy me to be as great as he; but told you plainly, as you your selves may remember, that I was not your KING anointed by God to rule over you; all the honour that I had being no more than this, to be ordered to come and prepare his way for him. I ne∣ver intended that my washing you with Water, or gathering Disciples, should be a mark that I was the CHRIST: Alas! I only baptized you with the water of re∣pentance, that you might be disposed to believe on him, who I told you was com∣ing. To whom you would do well, now that he is come, to go and be baptized of him. For he brings a nobler baptism than that of mine, being as much above me as the Bridegroom at a wedding is above him who only waits upon him, and prepares things belonging to the marriage. That's the sence of the 30. verse. I never intend∣ed to set up my self as the Principal person in this business, that we are come about. For I know very well, that he who hath the bride, is the bridegroom, that is, he is the Head of the Church or people of God, to whom God hath designed that high ho∣nour. And that is Jesus, not I, who am

only his Friend, sent before to make things ready for him. It is a great honour for me to be one of his Disciples, and to re∣ceive his instructions. And I am glad with all my heart that I live to hear him preach. It is an exceeding great pleasure to me, all the joy I can desire, to hear him, the Bridegroom speaking to his Bride the Church, and telling her him∣self what he intends to do for her, and what he would have her to do. Question no more therefore to whom you should go for purifying from your sins, nor think it strange that he Baptizes more than I. For He must increase, but I must decrease, ver. 30. There remains now nothing for me to do; but I must be obscure, as Theophylact glos∣ses, like the day-Star when the Sun arises. All must become his Disciples, even they who now are mine, and I my self too, as in truth I am. For he says, the Friend of the Bridegroom, that is, himself, standeth (which was the posture of a Scholar be∣fore his Master) and heareth him, rejoycing greatly because of his voice, that is, because he is come to teach, who could do it bet∣ter than himself. For there is as much difference, he presently adds in the next words, ver. 31. (which I have explained before) between their two doctrines, as

there is between the Heaven and the Earth. And therefore they must needs be inexcusable who did not receive his testimo∣ny (ver. 32.) and become his Disciples. Who came with such authority from God (ver. 33.) and had not the Spirit by mea∣sure (ver. 34.) but the power to reveal the whole will of God, and do all his plea∣sure (ver. 35.) For, as he concludes, everlasting life is the portion of him who believeth on Jesus: but if a man believe not, he shall never see life, but the wrath of God abideth on him.

Thus you see John himself directs them again unto Jesus, and bids them go to his Baptism, become his Disciples, and no longer doubt whether he was the Christ or not. For as he did not pretend to an equality with Jesus, so they should see his fame continually decline and grow less, by the growth of the Glory of Jesus, who should shine alone by himself, and quite darken him. So Gregory the Great ex∣pounds those words now mentioned (ver. 30.) He must increase, and I must decrease; the sence of which he seems to have hit better than any that I have seen, when he says: In what was John diminished, and our Saviour advanced but in this: that the people

seeing the abstinence of John, and his retire∣ment from the society of the world, imagined him to be the Christ; whereas our Saviour, whom they beheld eating with Publicans, and keeping the company of sinners, they fan∣cied was not the Christ, but only a Prophet? But when in process of time, both Jesus who was taken for a Prophet, appeared to be the Christ; and John who was taken for the Christ, was discovered to be but a Prophet: then was fulfilled what he had foretold, He must increase and I must decrease. For both our Saviour increased in the esteem of the people, because he was acknowledged to be what he was; and John decreased, because he ceased to be called what he was not.

2. And this leads me to the next consi∣deration, which I shall but briefly menti∣on. That as John directed them to prefer our Saviours Baptism before his, and to become the Disciples of a far greater Ma∣ster: so the end of the Baptism of Jesus was to entertain men for his Disciples, that thereby they might make profession of their belief in him. And here now our Saviour began to eclipse the lustre of John, and showed himself much superiour to him: both in that he did not administer Baptism himself by his own hands, as John

did, but appointed his Disciples to do it, who thereby became equal with John; and that he gathered Disciples to himself, whereas John Baptized them into the be∣lief of him that was to come after him, as you read expresly, xix. Acts 4. None I suppose can doubt of this, but that they who received baptism from our Saviour's Disciples, who waited constantly upon him, did thereby own Jesus for a Teacher or Master sent of God (as Nicodemus speaks, iii. John 2.) and consequently professed themselves desirous to learn of him, and ready to believe what he taught. But I cannot say that they baptized them now into the Name of Jesus, or into a belief that he was the Christ, as they did after his ascension into Heaven. For they were forbid to publish this openly, xvi. Matth. 20. men were to learn it by degrees under his discipline, to which they delivered themselves by being baptized of him. Yet this prepared them for the belief that he was their Christ: which his Apostles afterward most zealously and strongly as∣serted by Baptism. For when he was ex∣alted at Gods right hand, they went, ac∣cording to his Commission, and Discipled all Nations, baptizing them into his name, as well as into the name of the Father.

That is, they engaged them to believe, that Jesus was the Christ, the Son of God, otherways they would not baptize them.

By this WATER therefore he may be said to come, because he hereby made proselytes to himself, whom he undertook to teach and instruct after the manner of the Prophets, but with an authority which spoke him to be greater than all Prophets; and because it was not a bap∣tism like John's, with simple water, but was presently after accompanied with the Holy Ghost. Nay, the Baptism it self was a WITNESS to him (joyned with what went before) because it argued au∣thority, and such as was much superiour to that of John, though he was greater than any Prophet: which could be no other therefore but that of Christ. For who beside could baptize the whole Nati∣on, and into an higher Institution, than his whom they took for the Christ? who confessed and asserted (and no body ap∣peared to contradict it) that he was not that light (by whom they must begin to be illu∣minated by Baptism) but Jesus was the true light, which coming into the world lighteneth every man. John's baptism therefore, as

S. Basil aptly calls it, was only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, introductory to something else more perfect than it self: that is, to our Savi∣our's baptism, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which completed men in a full belief that he was the Christ.

3. For lastly, the Baptism which the Apostles administred, especially after his Resurrection and Exaltation, was an en∣trance of men into a new Religion: For they did not baptize them into Moses, but into another Name, that of the Lord Jesus. This was a sign that He, who had so ma∣ny ways been approved of God among them, as S. Peter speaks, was indeed the Christ. For what greater mark could there be of supreme authority, than the setting up, in such a manner as he did; an Institution and Discipline which was not known before; and teaching those who received his baptism, to observe a new Law, without those rites which had been hitherto used? Who could repeal the Ordinances of Moses, nay, abrogate Circumcision, which was ancienter than Moses; but only He who had the same power with him that gave the Law to Mo∣ses, and Circumcision to Abraham their Father, viz. the Son of God himself? Yet

this did our Jesus; and Baptism was the Rite appointed by him for the admission of Disciples into the profession of this new Religion, which took away the old as un∣profitable. By this they were born again, and became his children, that is, his scholars (for the sons or children of the Prophets were their disciples, those who learnt of them) whom he indued with his prin∣ciples and called after his name. And he plainly declared, as you read in his dis∣course with Nicodemus, that no man could have any part in that Kingdom, which the Messiah was setting up in the world, if he contented himself with the old Reli∣gion, and were not by baptism born again; that is, suffered himself to be further in∣formed, and proceeded to entertain the Religion which he delivered. Thus far Nicodemus was gone already, to believe him to be a Master sent of God, which was the opinion of others of their Rulers besides himself; for he says WE know it. Why then did he not own it by receiving his baptism, and thereby put himself under the discipline of this Master? That being instructed by him till he acknowledged that he was the Christ, he might be taught at last by the Spirit, when it came down upon the Apostles; and so be perfectly

born again, or informed in the Christian Religion. Till this was done he was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Gregory Nazi∣anz. calls him) a lover of Christ by halves. To make him an intire Christian, he was to receive his Baptism, and to own him to have full power and authority from God to make what change he pleased, so far as to turn them into new men, and to make them over again. The Pharisees one would think saw very well that this was the consequence of his gathering so many disciples by baptism, that he out-did John the Baptist. For to avoid their rage which they had conceived against him upon this account, but never expressed against John, he left Judea (where he was baptizing, as you heard before, iii. 22.) because they had great power there, and departed into Galilee again, where their authority was less, iv. 1, 2, 3. They were afraid of an innovation in the state of things, which they had a mind should continue as they were. Their Baptism they saw would signifie nothing, if he went on thus to make disciples. Whom he informed ac∣cording to his own mind, and perswaded to believe on him as their King, in whose Sovereign power it was to make all old things pass away, and cause all things to be∣come new.

By this WATER therefore He may be said to COME, and it may be called one of his WITNESSES, as he baptized, that is, gave his Apostles authority to baptize men, not into Moses, but into himself; to learn new lessons of him, and to leave the old, though they had been taught by God himself. Who found no fault at all with this baptism, but justified it, as you shall see, many ways, to be ac∣cording to his mind, and in pursuance of his will.

And so much pains may suffice about the examination of the first WITNESS of these three that speak on Earth, which is WATER: The Holiness of Jesus both in his Doctrine and Life; and the Baptism, both of John and of Jesus.

I wish that every one who considers how great and necessary a proof this was, of Jesus his being the Son of God, would labour to prove himself to be indeed born of him by the same argument of purity and holiness. For as we could never have be∣lieved Jesus to have been God's Son, un∣less he had come thus by Water; no more can any man rationally conclude

that he is one of those whom he will own for his children, unless he conform to his holy will, by washing himself from all filthiness, and becoming clean every whit. Read over the Sermons and the Life of Christ, and remember that your Baptism engages you to learn of him, and to be∣come like him. Express that Honour to∣wards God, that Fear and that Love of him which he requires. Imploy your selves carefully in all actions of Justice, Charity, and Sobriety. Yea, be prepa∣red chearfully to follow him, in suffering as well as in doing his blessed will. This will be an infallible testimony, that you are the children of God; as, on the con∣trary, if you want this Witness, all other evidence of it will fail you. There is no reason to distrust this; but the stronger your confidence is without it, the more grosly you deceive your selves, if you con∣clude your selves to be dear to him. You find both these strongly asserted in this Epistle. For the Affirmative read, ii. 29. If ye know that he is righteous, know ye that every one that doth righteousness is born of him. And iii. 7. Little children, let no man deceive you; he that doth righteousness, is righteous, even as he is righteous. For the Negative, read the following words,

ver. 8, 9, 10. He that committeth sin, is of the Devil; for the Devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. Whosoever is born of God, doth not commit sin; for his seed re∣maineth in him; and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the De∣vil: whosoever doth not righteousness, is not of God, neither he that loveth not his Brother.

And for your encouragement to purifie your Souls, remember that the purity and holiness of Christ's Life and Doctrine, se∣cures you of the truth of all his gracious promises. We may say with a greater assurance than the Psalmist did in his days (xii. Psal. 6.) The words of the Lord (i. e. his promises) are pure words; as silver tri∣ed in a furnace of Earth, purified seven times. Which should make us value them more than thousands of Gold and Silver, though never so perfectly refined; and to say as he does in another place, cxix. 140. Thy word is very pure, therefore thy servant loveth it. Those Metals are not freer from Dross, after they have passed never so oft through the Fining-pot, than his promises

are from all mixture of deceit. We may rely upon them with the greatest confi∣dence, and be secure they will never fail us. It is as certainly true, that God will take us to be his Sons and Daughters, that he will dwell in us, and give us everlasting life, as it is, that Jesus is the Son of God. He that says the one, says the other too: and he may be alike believed in both.

But then, having these promises, we must cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. vii. 1. For the Son of God was manifested, you heard, for this pur∣pose. And this was the end for which he gave himself (i. e. to die for us) that he might sanctifie and cleanse his Church, with the washing of Water, by the Word (v. Ephes. 26.) and redeeming us from all iniquity, pu∣rifie to himself a peculiar people zealous of good works, i. Tit. 14. Which if we study sincerely, then this WATER here spo∣ken of, is part of the Waters of Life: and this Testimony gives us assurance that we shall have our share in those Eternal good things, which he hath promised in his ho∣ly Gospel: For he is the Truth, and in him there is no Lye. But of this more hereafter, when we have heard the fol∣lowing

Witnesses, and given glory to Je∣sus, and made our acknowledgments to him in some such words as these.

A PRAYER.

I Believe, O Lord, not only that thou art a Teacher come from God, and speak∣est the words of God; but that thou art above all, the very WORD of God it self; into whose hands the Father hath gi∣ven all things. I admire the holiness of all thy Precepts, and rejoyce in the purity of thy exceeding great and precious promises. Thou art the Truth, the Holy one of God, without spot or blemish, in whose mouth was found no guile. There is all reason that we should receive thy testimony, which thou hast given of thy self; and all that thou hast testified to us to be the will of God; and be∣lieve that without holiness no man shall see the Lord.

Good Lord, increase my Faith: that as I see still further demonstrations of thy power and glory, and cannot but acknowledge the

perfect sanctity, equity and goodness of all thy Laws, and be in love with the beauty of thy most holy life; so I may feel my heart inclined more and more to submit it self to be governed by thee, to obey thy will, and to imitate thy example. Happy are those holy Souls who have learnt of thee to live soberly, righte∣ously, and godly in this present world; and whose hearts, by that means, are full of the blessed hope of immortality hereafter, and of thy tender care of them, while they are here. There is nothing so desirable, as to be holy even as thou who hast called us art ho∣ly, in all manner of conversation. It is the perfection of our Nature, the end of our Be∣ing, and the true satisfaction of our hearts; to have thy image formed in us in righteous∣ness and sincere holiness. Imprint this sense deeper, O blessed God, in mine and every Christian heart. That it may be our perpetu∣al delight, as well as our study, to give thee the honour that is due unto thy Name; to love thee with all our heart and soul and strength; to preserve an holy fear of thee in our mind; to trust in thee and cast our care upon thee; to hope in thy never-failing mer∣cies; and to rejoyce evermore in thy love and that good hope, which are better than life it self.

O that we may never cease to testifie our true love, and honour, and fear of thee, with all other religious affections, by praying without ceasing; and offering the sacrifice of praise continually; and in every thing gi∣ving thanks, especially for the oblation which our Lord made of himself to thee: which love, may it be published with perpetual praise and thanks, every where, to the end of the world. And give us the grace to add unto our love of thee, a sincere and unfeigned love of all men. That we may do to them, whatsoever we desire that they should do to us. Let this be the constant Rule of all our designs, desires, words and actions. Let it ever be before our eyes, to make us duly honour and observe our superiours; pity, succour, relieve, and com∣fort all those who are below us; and be just, faithful and friendly to all others. O that every man would speak the truth with his neighbour; and be charitable in their judg∣ments one of another; meek and gentle in all their words and behaviour, ready to distri∣bute and to do good; studious of the things that make for peace; forward to be reconciled to those who have offended them; to pass by injuries, and to do good for evil; and especi∣ally to be kindly affectioned one to another in the love of the Brethren; in honour preventing one another.

For which end, endue us all with true hu∣mility of Spirit; with very contented minds and moderate desires. Let no covetousness, no ambition, or love of any pleasure, betray us to dishonour thee, hurt our neighbours, or abuse our selves. Help us to possess our bodies in sanctification and honour; to preserve our hearts chaste and pure; to be temperate in all things; to mortifie our members that are on the Earth; to put away all foolish talking and corrupt communication out of our mouth; and to abstain from all appearance of evil.

Finally, whatsoever things are sincere and true, whatsoever things are grave and ho∣nest, whatsoever things are just and equal, whatsoever things are pure and modest, what∣soever things are amiable and endearing, whatsoever things are of good fame and well spoken of, if there be any occasion to exercise a vertue, if there be any thing laudable, dispose us to have these things always in our mind, and to be readily prepared for them. That so we may be good in every relation; Gover∣nours and Subjects, Priests and People, Husbands and Wives, Parents and Children, Masters and Servants, doing their duties faithfully, and to their mutual comfort, joy and satisfaction. And if thy wise Providence

call any of us to part with any thing for thy names sake. O that our Love may give an eminent proof of its sincerity, by resolved and patient suffering, with an humble, meek and chearful submission to thy holy will.

Then shall our Souls rejoyce and triumph in thee, when we not only call thee, Lord and Master, but do those things that thou say∣est. It will be our exceeding joy to think that thou lovest us as thy children, and de∣lightest to behold thine own Image in us. We shall rejoyce that thou reignest, and rejoyce again in hope that we shall reign with thee. Blessing, honour, glory and praise shall we be for ever giving unto thee; who hast washed us from our sins in thy own bloud, and re∣deemed us from all iniquity, that we should be holy and unblameable before God in love; looking for thy mercy unto eternal life. Amen, and Amen.

Notes

• Lib. 4. Instit. C. 25
• Lib. 3. demonstr. Evang.
• Lib. de Jure Nat. & L. de Succession.
• Hom. 20. in Evang.
• Exhort. ad Bapt.
• Orat. 16.