Prince but by an homely man that liued like an Eremite in an austere manner of life for dyet and clothing so must not we account baser of the sacramēts for the meannesse of the man if a lawfull minister seeing Christ refused not the sacrament at Iohns hand neither must wee from the meanest minister seeing the least in the Kingdom of God is greater then Iohn nay not the meannesse only but euen the wickednes of a minister doth not pollute the sacrament to a worthy receiuer why 1. A good minister doth not make it the better to a bad man therefore not a bad minister the worse to a good man 2. The efficacy of a sacrament depends on Gods ordination on the truth and power of Christ not on mans goodnesse or badnesse A message may bee as truely deliuered by a bad man as a good and good wax will receiue an impression as wel by a brazen seale as a golden one But of this point God willing wee are to deale more fully elsewhere 3. Christ was content to wash in a common water in the floud Iordan he feared no infection from it though Naaman the leper were washed there though the Pharises hypocrites washed there yet he takes no exception contracts no vncleannesse so the wickednesse of another Communicant doth not preiudice him that is rightly prepared though hee communicate with him in the Sacrament yet not in his sinne It maketh indeed for our cōfort when we doe receiue with such as of whose godly life and conuersation we are perswaded because in it wee professe our selues members fellow Christians with them and desire to be confirmed in that communion Besides our loue and zeale may be better stirred vp by the prayers and example of such rather then by wicked ones But notwithstanding 1. no mans sin can defile another or make Gods promise in vaine nor the seale of it to him that is no way accessary to it neither hath power to hinder him from the Sacrament Eze. 18. 20. The same soule that sinneth shall dye Gal. 6. 5. Euery man shall beare his owne burden 2. Christ not onely communicated heere in the seruice of God with common men but elsewhere with those assemblies in which were many notoriously wicked as at Maries purification Luk. 2. 22. and when he went vp yeerely with his parents to Ierusalem Vers. 14. Besides the Apostles were continually in the temple notwithstanding all grosse corruptions in it Luk. 24. 53. Act. 21. 26. And lastly we should otherwise bee bound not to examine our selues onely but al others with whome we communicate but the Apostle saith Let a man therefore examine himselfe and so let him eate and drinke and Hee that eateth drinketh vnvvorthily eateth drinketh his owne damnation 1. Cor. 11. 28 29. 4. Seeing Christ so honoured the ministerie of man who dare disdaine the holy ministry and societie of the Church which the Sonne of God sought vnto Where be they that think it too base for them to goe to Church to seek the Sacrament Oh it is more state to haue Baptisme come to them into their houses Nay but the Church is now our Iordan hither come or else thou art more stately than Christ. How dare great men so despise our ministerie which Christ in his owne person hath graced that it is not worthie their presence The third point is the end of Christs comming to Iohn namely that hee might be baptized of him Why would Christ be baptized what need had he of it Christ needed not for himselfe for 1. he needed not the regeneration of the holy Ghost being sanctified in the wombe and conceiued of him 2. Baptisme is a Sacrament of clensing sinne with which hee was neuer polluted 3. What should it seale and signifie to him which hee wanted But for sundrie other reasons it was fit he should for to omit that giuen here by himselfe till we come to it So it becomes vs to fulfill all righteousnes 1 as the high Priest when he was inaugurated had his whole body washed with water so would our High Priest entring be commended to his Fathers loue and care and protection in his office by the publike ministerie of the Church that the Truth might be answerable to the type 2. Although hee vndertooke not the Sacrament as a Sacrament of regeneration or as a symbole of new life yet hee did 1. as it was a Sacrament of Christian societie 1. Cor. 12. 13. for as by it the faithfull are set into his body so would hee by it be set into the body of the Saints and take on him the common marke and priuiledge of his members euen as we see Kings and Princes by whom all hold their freedome will sometimes bee made free and so receiue a publike testimony of association from their people and loe here our Prince in the colours of a common souldier 2. As Baptisme is a symbole of affliction so hee would vndertake it so Mar. 10. 38. Christ calles his crosse and death by the name of Baptisme 3. Christ would bee baptized not to wash himselfe but vs not to put off sinne as we but to put on our sinne that so our sin in him might bee washt away that hee might sanctifie this Sacrament to vs and all waters the element of it and in his owne person he might commend and confirme it vnto his Church also to put an end to legall worship and to testifie that we must be spiritually washed whereto he sets seale first in his owne person 4. That in nothing hee might be vnlike vs sinne onely excepted Hebr. 4. 15. But Iohn baptized the baptisme of repentance which Christ needed not Being sent in the similitude of sinfull flesh Rom. 8. 3. hee would not disdaine the marke and badge of sinners he was as sicke among the sicke that hee might be a most familiar and acceptable Physician Is. 53. We counted him as plagued smitten of God and hee was numbred among the wicked yea reiected behinde Barrabas But how could he no sinner take vpon him the Sacrament which is a symbole of remission of sins of purification of putting off the old man and putting on the new 1. Hee was content to be as like sinners as might be and not be a sinner and therfore he that tooke the curse of sinne vpon him in his execrable death abhorred not to take a badge of sinne vpon him in his holy baptisme Admire the Lords humility who knew no sinne yet standeth among sinners to be baptized 2. Of the couenant of grace whereof Baptisme is a seale be two parts 1. On Gods part the promises of grace and remission of sinnes to beleeuers with renouation of nature c. and thus Christ receiued it not for himselfe 2. On mans that is by accepting of his seale or badge the obligation of our selues to resigne vp our selues wholly to him and his seruice and become
thee vnder leades thee into the practice of humility thou wilt see some prickes in thy flesh humbling thee Christ himselfe who was anointed aboue all his fellowes what a lowly and humble course of life liued he in Paul before his conuersion was a iolly fellow aliue and able to stand alone but when grace tooke footing then could he confesse himselfe the chiefe of sinners The prodigall sonne in his prodigality thought none so good as he he had no company fit for him in his fathers house but when he came to himselfe and returned home oh then hee was scarce worthy the place of a seruant Let this curbe the pride and fulnesse of spirit in such as seeme to themselues to be aduanced in grace aboue others Much ambition is in the best and the Disciples in Christs schoole at his elbow and in his presence will be contending who should be greatest one cannot yeeld to another what trifling follies driue euen Professors who should haue first denied themselues into comparisons into contentions with violence and all to obscure one another one will haue the praise of vnderstanding another of speech another of memory another of iudgement and one must rise by anothers fall Now would I like him of all Professors who will striue for the praise of humility and this man is by Christs determinatiō the greatest of all who is in regard of himselfe the least of all and in respect of others seruant to all I know great corruptions will thrust in vpon beautifull graces but yet know thy grace to bee much blemished by such courses and if this corruption grow and raigne thou maist suspect the soundnesse and truth of it 2. Obserue Iohn acknowledgeth his need to be baptized Why did not he preach the doctrine of repentance did not he seale the grace of the Couenant to beleeuers by baptisme what need then had he of it Hee meanes heere that baptisme of which formerly he had spoken by the holy Ghost and by fire well hee knew that hee could neuer apply to himselfe that grace which was offered in the Word and Sacrament vnlesse he were baptized with the holy Ghost which was proper vnto Christ to doe But what needed Iohn the baptisme of the Spirit he was sanctified from the wombe and had receiued the spirit of regeneration and holinesse alreadie and was a most gracious man True it is that Iohn had receiued grace and possessed the benefits of the new Testament and merit of Christ by faith but yet 1. because he had them only in part he sees his neede to haue them encreased and perfected grace was rooted but without the Spirit of Christ it could not grow 2. Although he had receiued grace yet hee knew it must needes lye idle vnlesse Christ did by his Spirit continually quicken and moue it therefore he needs still the baptisme of the Spirit to inspire him with new life and set him on worke in spirituall duties 3. He knew that though he had receiued grace and beginnings of saluation yet hee could not perseuere in grace and retaine those graces vnlesse Christ did still by his Spirit worke powerfully in him and finish the good worke hee had begun for it is not in the nature of grace that the Saints perseuere in it or that it cannot be lost but by the power and promise of God who preserueth his to saluation The Saints of God in Scripture ascribe the whole matter of their saluation from first to last vnto God acknowledging that it is God who worketh the will and the deed that he is the author and finisher of their faith and saluation 1. Pet. 5. 10. The God of all grace namely both of that first and eternall grace of election and also of all secondary and consequent graces whereby such as are elected are in due time called iustified sanctified and led vnto glory and saluation Isa. 45. 24 25. In the Lord I haue righteousnes strength the whole seed of Israel shall be iustified and shall glorie in the Lord. 1. The true knowledge of God brings in knowledge of a mans selfe the godly thereby see their owne righteousnesse to be as stained clouts they see their owne nothing and beggerie being desperate banquerupts who haue not one farthing to pay which the Lord Iesus seeing hee dealeth as hee did with those two who had nothing to pay Luk. 7. 42. he forgiueth vs all 2. They know that to come by blessing they must cast away their owne ragges and then put on the garment of their elder brother which being a long white robe it needeth neither eeking nor patching a garment of Gods making as Iohn here acknowledgeth Christ and euery way fit 3. Euery good and perfect gift is from the Father of lights and if we haue not a bit of bread of our owne but by prayer how haue we of our selues any thing of higher straine Wee must therefore in the whole matter of saluation acknowledge with Paul By the grace of God I am that I am and I laboured more than all yet not I but the grace of God that is in me faith is the gift of God and so is continuance in faith for he that is the Author is the finisher of it Heb. 12. 2. Euery new act and motion of faith is Gods In him wee liue moue and haue our being Act. 17. 28. Oh say with that holy Martyr liue and dye with it in thy mouth Onely Christ Onely Christ. Secondly abhorre all Popish religion which ioyneth the doctrine of free-will merits and humane satisfactions with Christs merit Iohn saw nothing in himselfe being a man iustified but still needs Christs baptisme hee giues testimony to Christ that it is hee alone that washeth from sinne giueth the holy Ghost and life eternall and all contrary doctrine heereto abolisheth the death and merit of Christ. For this coniunction and hotch-potch of theirs wee must for euer disioine our selues from them vnlesse wee will be disioyned from Christ as they are Gal. 5. 2 4 11. Oh but the difference is not so great Yes that it is wee differ not in circumstances onely but in substance and foundation and if the Apostle may iudge it one of vs must needes be falne from Christ and haue no part in him As good ioyne with Turkes as with Papists Thirdly the best had need be baptized of Christ and therefore let vs neuer content our selues till we finde in vs the power of Christs baptisme which where it is there is the presence of the Spirit who is as water to cleanse vs and fire to purge vs. And commest thou to me It was a good Antecedent that hee needed Christs baptisme but it was an ill consequent that therefore Christ should not come to him Our corrupt nature is ready to inferre vpon good grounds false consequents vpon free iustification by faith a neglect of good workes vpon the doctrine of
but now the Euangelist recordeth that so soone as hee was baptized hee composeth himselfe vpon the banke of Iordan to solemne and humble prayer both in respect of that which he had done and that hee was further to doe For the first he was now baptized and in regard of that hee prayed and teacheth vs 1. in that hee first was baptized and then prayed that wee must be first cleansed and sanctified and then pray men must lift pure hands with pure hearts in euery place God will not heare sinners hands full of blood and an heart full of hypocrisie make prayer abominable therefore wash you and make you cleane and then come and we will reason together saith the Lord Isa. 1. 16. 2. In receiuing the Sacrament a holy heart knowes that hee hath to doe with God and lifteth it selfe aboue sensible elements it labours to approue it selfe to God and lookes not at men but at God and his couenant and renewes it selfe with faith repentance inuocation 3. In that Christ goeth to God for a blessing vpon the Sacrament receiued we learne that all the grace holinesse and efficacie of any Sacrament is to be obtained continued and encreased by the meanes of prayer For the second Christ prayed in respect of that hee was to doe 1. Hee was now to be declared that great Prophet of his Church Deut. 18. 18. And the whole ministry of the new testament was now to be deliuered and consecrated in him therfore vndertaking this great worke he goeth to his Father for blessing and successe in it 2. He was now in a solemne manner by sundry testimonies from heauen to be set apart for the worke of Redemption and the saluation of man being lost a ministry which men and Angels were all too weake for and no maruaile if he pray to his Father for sufficient strength and grace to vndergoe the same 3. He knew that the heauens were to be opened and therefore he will be in prayer to shew the power of prayer that it pierceth the heauens and entreth the presence of God and preuaileth for blessing 4. The Spirit was to descend vpon him and therefore hee would be in prayer to teach vs that the prayers of Gods children are of that force that they bring downe the holy Ghost with all graces vpon earth as else-where it is said If you that are euill can giue your children good things how much more will your heauenly Father giue the holy Ghost to them that ask him 5. God the Father was to testifie of him as hee neuer did of any Christ would be apart at prayer not only that the people should not mistake the person on whom the Spirit descended and the voice was vttered but also that wee might note that faithfull prayer doth cause God to giue some euident testimony or other vpon those with whom hee is well-pleased for prayer from time to time hath procured Gods louing fauour to his children and the fruites of it in all necessary blessings spirituall and temporall Now in that Christ here vndertaketh his office and the Sacrament with prayer we learne that Whatsoeuer we take in hand wee must reuerently and religiously vndertake it with prayer but especially two things aboue other 1. The parts of Gods holy worship 2. The duties of our callings in both which our Lord goeth here before vs in example Shall Christ doe this and haue not we more need First the parts of Gods worship 1. We are to come into the glorious presence of God who is of pure eyes and cannot behold wickednes Habak 1. 13. but requires holinesse and purity in the worshippers of him for what hast thou to doe with my law and ordinances who hatest to be reformed he will glorifie himselfe in all that come neere him and therefore wee ought not to come without leaue reuerence preparation and prayer 2. If wee consider the vanity and profanenesse of our nature the wandring of our hearts and thereby our vnfitnesse and disability in Gods seruice we shall plainly see that we haue neede to looke to our feet and to get grace by prayer that we may be pleasing in his sight Secondly the duties of our callings Col. 3. 17. Whatsoeuer yee shall doe in word or deede doe all in the name of the Lord Iesus giuing thankes to God a generall rule for all the actions of thy calling yea of thy life and for all the words of thy mouth is this Begin with Christ and end with him that it may be to his glory This prayer hath two parts 1. Petition before whereby especially in the beginning of the day the work of it a Christian craues Gods assistance blessing acceptance 2. Thankesgiuing at the end of the day of his labour for his calling for the free vse of it and Gods blessing in the successe Both are necessary 1. Because euery creature of God and euery ordinance is sanctified by the word prayer 1. Tim. 4. 4. the word sheweth the lawfulnesse of the duty to be done and directeth vs in the right manner meanes and ends in performance Prayer serueth to obtaine blessing and successe for nothing can further be blessed vnto vs then we receiue the blessing thereof from GOD and wee can looke for no blessing which wee pray not for Consider well and you shall see all Gods promises runne with this condition Whatsoeuer we would haue God to doe vnto vs our Sauiour tels vs we must aske it in his name Whatsoeuer yee shall aske in my name it shall be done vnto you Whatsoeuer we would haue God to giue vs wee must not expect it out of the same condition Aske and it shall be giuen you Psal. 50. 15. Call vpon me there is the commandement and I will heare thee there is the promise 2. Such is our weakenesse as when we doe any thing the best we can we had need to pray to doe it better and for pardon that we haue done it no better which if it bee true in externall things and duties wherein we are better acquainted much more in spirituall wherein our ability is much lesse 3. We neuer receiue so much fauour from God but we still stand in need to craue more nor neuer so little but that we haue much to be thankefull for This doctrine serues to reproue such as content themselues with the worke of Gods worship that come to the word and Sacraments but beg not a blessing of God before-hand whereas Christ himself contented not himselfe with the outward meanes but prayed for a blessing And this is the very cause why men find so litle taste strength and power in these ordinances because Gods blessing goes not with the meanes and therefore it is sundred from his own ordinances because it is not asked Is it any maruell that whē mē come carelesly carnally and profanely without reuerence religion to the exercises of religion that they goe away as brutishly as