Matthew 3 commentary

After Malachi there was no prophet until John the Baptist came. He appeared first in the wilderness of Judea. This was not an uninhabited desert, but a part of the country not thickly peopled, nor much enclosed. No place is so remote as to shut us out from the visits of Divine grace. The doctrine he preached was repentance; “Repent ye.” The word here used, implies a total alteration in the mind, a change in the judgment, disposition, and affections, another and a better bias of the soul. Consider your ways, change your minds: you have thought amiss; think again, and think aright. True penitents have other thoughts of God and Christ, sin and holiness, of this world and the other, than they had. The change of the mind produces a change of the way. That is gospel repentance, which flows from a sight of Christ, from a sense of his love, and from hopes of pardon and forgiveness through him. It is a great encouragement to us to repent; repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return unto you in the way of mercy. It is still as necessary to repent and humble ourselves, to prepare the way of the Lord, as it then was. There is a great deal to be done, to make way for Christ into a soul, and nothing is more needful than the discovery of sin, and a conviction that we cannot be saved by our own righteousness. The way of sin and Satan is a crooked way; but to prepare a way for Christ, the paths must be made straight, Heb 12:13. Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, and contempt of the world. By giving others this example, John made way for Christ. Many came to John's baptism, but few kept to the profession they made. There may be many forward hearers, where there are few true believers. Curiosity, and love for novelty and variety, may bring many to attend on good preaching, and to be affected for a while, who never are subject to the power of it. Those who received John's doctrine, testified their repentance by confessing their sins. Those only are ready to receive Jesus Christ as their righteousness, who are brought with sorrow and shame to own their guilt. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. John washed them with water, in token that God would cleanse them from all their iniquities, thereby intimating, that by nature and practice all were polluted, and could not be admitted among the people of God, unless washed from their sins in the fountain Christ was to open, Zec 13:1.

To make application to the souls of the hearers, is the life of preaching; so it was of John's preaching. The Pharisees laid their chief stress on outward observances, neglecting the weightier matters of the moral law, and the spiritual meaning of their legal ceremonies. Others of them were detestable hypocrites, making their pretences to holiness a cloak for iniquity. The Sadducees ran into the opposite extreme, denying the existence of spirits, and a future state. They were the scornful infidels of that time and country. There is a wrath to come. It is the great concern of every one to flee from that wrath. God, who delights not in our ruin, has warned us; he warns by the written word, by ministers, by conscience. And those are not worthy of the name of penitents, or their privileges, who say they are sorry for their sins, yet persist in them. It becomes penitents to be humble and low in their own eyes, to be thankful for the least mercy, patient under the greatest affliction, to be watchful against all appearances of sin, to abound in every duty, and to be charitable in judging others. Here is a word of caution, not to trust in outward privileges. There is a great deal which carnal hearts are apt to say within themselves, to put aside the convincing, commanding power of the word of God. Multitudes, by resting in the honours and mere advantages of their being members of an outward church, come short of heaven. Here is a word of terror to the careless and secure. Our corrupt hearts cannot be made to produce good fruit, unless the regenerating Spirit of Christ graft the good word of God upon them. And every tree, however high in gifts and honours, however green in outward professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down and cast into the fire of God's wrath, the fittest place for barren trees: what else are they good for? If not fit for fruit, they are fit for fuel. John shows the design and intention of Christ's appearing, which they were now speedily to expect. No outward forms can make us clean. No ordinances, by whomsoever administered, or after whatever mode, can supply the want of the baptism of the Holy Ghost and of fire. The purifying and cleansing power of the Holy Spirit alone can produce that purity of heart, and those holy affections, which accompany salvation. It is Christ who baptizes with the Holy Ghost. This he did in the extraordinary gifts of the Spirit sent upon the apostles, Ac 2:4. This he does in the graces and comforts of the Spirit, given to those that ask him, Lu 11:13; Joh 7:38, 39; see Ac 11:16. Observe here, the outward church is Christ's floor, Isa 21:10. True believers are as wheat, substantial, useful, and valuable; hypocrites are as chaff, light and empty, useless and worthless, carried about with every wind; these are mixed, good and bad, in the same outward communion. There is a day coming when the wheat and chaff shall be separated. The last judgment will be the distinguishing day, when saints and sinners shall be parted for ever. In heaven the saints are brought together, and no longer scattered; they are safe, and no longer exposed; separated from corrupt neighbours without, and corrupt affections within, and there is no chaff among them. Hell is the unquenchable fire, which will certainly be the portion and punishment of hypocrites and unbelievers. Here life and death, good and evil, are set before us: according as we now are in the field, we shall be then in the floor.

Christ's gracious condescensions are so surprising, that even the strongest believers at first can hardly believe them; so deep and mysterious, that even those who know his mind well, are apt to start objections against the will of Christ. And those who have much of the Spirit of God while here, see that they need to apply to Christ for more. Christ does not deny that John had need to be baptized of him, yet declares he will now be baptized of John. Christ is now in a state of humiliation. Our Lord Jesus looked upon it as well becoming him to fulfil all righteousness, to own every Divine institution, and to show his readiness to comply with all God's righteous precepts. In and through Christ, the heavens are opened to the children of men. This descent of the Spirit upon Christ, showed that he was endued with his sacred influences without measure. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. At Christ's baptism there was a manifestation of the three Persons in the sacred Trinity. The Father confirming the Son to be Mediator; the Son solemnly entering upon the work; the Holy Spirit descending on him, to be through his mediation communicated to his people. In Him our spiritual sacrifices are acceptable, for He is the altar that sanctifies every gift, 1Pe 2:5. Out of Christ, God is a consuming fire, but in Christ, a reconciled Father. This is the sum of the gospel, which we must by faith cheerfully embrace.

Matthew 3:1 Now in those days Luke 3:1. And in the fifteenth year It could not be gathered from Matthew and Mark in what year of his age John began to preach: but Luke shows sufficiently, that he was about thirty years of age. The ancient writers of the Church are almost unanimously agreed, that he was born fifteen years before the death of Augustus. His successor Tiberius had held the government of the Roman Empire for fifteen years, when the same John began to preach. In this way are made up the thirty years which I have mentioned. Hence it follows, that he did not long discharge the office of teacher, but, in a short time, gave way to Christ; for we shall soon find, that Christ also was baptized in the thirtieth year of his age, when he was immediately installed into the discharge of his public office. Now as John, the morning-star, or dawn, was immediately followed by Christ, “the Sun of Righteousness,” (Malachi 4:2,) there is no reason to wonder, that John disappeared, in order that Christ might shine alone in greater brightness.

Matthew 3:2. Repent ye Matthew differs from the other two Evangelists in this respect, that he relates the substance of John’s doctrine, as uttered by John himself, while they relate it in their own words; though Mark has one word more than Luke: for he says, he came Baptizing, and preaching the baptism of repentance But in substance there is the most perfect agreement: for they all connect repentance with the forgiveness of sins. The kingdom of God among men is nothing else than a restoration to a happy life; or, in other words, it is true and everlasting happiness. When John says, that the kingdom of God is at hand, his meaning is, that men, who were alienated from the righteousness of God, and banished from the kingdom of heaven, must be again gathered to God, and live under his guidance. This is accomplished by a free adoption and the forgiveness of sins, by which he reconciles to himself those who were unworthy. In a word, the kingdom of heaven is nothing else than “newness of life,” (Romans 6:4,) by which God restores us to the hope of a blessed immortality. Having rescued us from the bondage of sin and death, he claims us as his own; that, even while our pilgrimage on earth continues, we may enjoy the heavenly life by faith: for he

“hath blessed us with all spiritual blessings in heavenly places in Christ,” (Ephesians 1:3.)

Though we are like dead men, yet we know that our life is secure; for it “is hid with Christ in God,” (Colossians 3:3.)

From this doctrine, as its source, is drawn the exhortation to repentance. For John does not say, “Repent ye, and in this way the kingdom of heaven will afterwards be at hand;” but first brings forward the grace of God, and then exhorts men to repent Hence it is evident, that the foundation of repentance is the mercy of God, by which he restores the lost. In no other sense is it stated by Mark and Luke, that he preached repentance for the forgiveness of sins Repentance is not placed first, as some ignorantly suppose, as if it were the ground of the forgiveness of sins, or as if it induced God to begin to be gracious to us; but men are commanded to repent, that they may receive the reconciliation which is offered to them. Now, as the undeserved love of God — by which he receives into his favor wretched men, “not imputing their trespasses unto them,” (2 Corinthians 5:19) — is first in order; so it must be observed, that pardon of sins is bestowed upon us in Christ, not that God may treat them with indulgence, but that he may heal us from our sins. And, indeed, without hatred of sin and remorse for transgressions, no man will taste the grace of God. But a definition of repentance and faith may explain more fully the manner in which both are connected; which leads me to handle this doctrine more sparingly.

With regard to the meaning of the present passage, it is proper to observe, that the whole Gospel consists of two parts, — forgiveness of sins, and repentance Now, as Matthew denominates the first of these the kingdom of heaven, we may conclude, that men are in a state of deadly enmity with God, and altogether shut out from the heavenly kingdom, till God receives them into favor. Though John, when he introduces the mention of the grace of God, exhorts men to repentance, yet it must not be forgotten that repentance, not less than the inheritance of the heavenly kingdom, is the gift of God. As he freely pardons our sins, and delivers us, by his mercy, from the condemnation of eternal death, so also does he form us anew to his image, that we may live unto righteousness. As he freely adopts us for his sons, so he regenerates us by his Spirit, that our life may testify, that we do not falsely, “Ce n'est pas a fausses enseignes ni par feintise.” — “It is not with false colors, nor by hypocrisy.” address him as our Father. In like manner, Christ washes away our sins by his blood, and reconciles our Heavenly Father to us by the sacrifice of his death; but, at the same time, in consequence of

“our old man being crucified with him, and the body of sin destroyed,” (Romans 6:6)

he makes us “alive” unto righteousness. The sum of the Gospel is, that God, through his Son, takes away our sins, and admits us to fellowship with him, that we, “denying ourselves” and our own nature, may “live soberly, righteously, and godly,” and thus may exercise ourselves on earth in meditating on the heavenly life.

Matthew 3:3. The yoke of one crying in the wilderness Though this passage of the prophet Isaiah (40:3) ought not to be limited exclusively to John, yet he is one of the number of those to whom it certainly refers. After having spoken of the destruction of the city, and of the awful calamities that would befall the people, he promises a restoration that would follow. His words are,

“Comfort ye, comfort ye my people, saith your God,” (Isaiah 40:1.)

When the temple had been thrown down, and sacrifices abolished, and the people led away into captivity, their affairs seemed to be desperate. And as their ears had been deaf to the uninterrupted voice of the prophets, the Lord kept silence for a time. “Et pource qu'ils avoyent auparavant ferme leurs aureilles a la voix des prophetes, qui journellement et sans cesse, parloyent a eux, le Seigneur se teut, et laissa de parler a eux pour un temps.” — “And because they had formerly shut their ears to the voice of the prophets, who daily and unceasingly spoke to them, the Lord was silent, and ceased to speak to them for a time.” That pious minds may not be cast down during this melancholy silence, the prophet announces, that other preachers of grace will yet arise, to awaken in the people a hope of salvation. Such were Zechariah, Haggai, Malachi, and the like. “Malachie, Esdras, et autres semblables personnages.” — “Malachi, Ezra, and other similar characters.” But as the restoration promised is perpetual, and not for a time only, and as Isaiah refers chiefly to the redemption, which was to be expressed at the coming of Christ, John the Baptist is justly considered the chief minister of consolation.

Next follows in the words of the prophet, The voice of one crying That voice is contrasted with the temporary silence, “Anquel il n'y avoit personne qui parlast au nom de Dieu;” — “in which there was nobody who spoke in the name of God.” which I have just mentioned: for the Jews were to be deprived, for a time, of the instruction, which they had wickedly despised. The word wilderness is here used metaphorically for desolation, or the frightful ruin of the nation, such as existed in the time of the captivity. It was so dismally shattered, that it might well be compared to a wilderness The prophet magnifies the grace of God. “Though the people,” says he, “have been driven far from their country, and even excluded from the society of men, yet the voice of God will yet be heard in the wilderness, to revive the dead with joyful consolation.” When John began to preach, Jerusalem was in this sense a wilderness: for all had been reduced to wild and frightful confusion. But the very sight of a visible wilderness must have had a powerful effect on stupid and hardened men, leading them to perceive that they were in a state of death, and to accept the promise of salvation, which had been held out to them. We now see, that this prediction actually relates to John, and is most properly applied to him.

Prepare the way of the Lord The prophet undoubtedly addresses Cyrus and the Persians, whose agency the Lord employed in this matter. The meaning is: by his wonderful power, God will open a way to his people through impassable forests, through broken rocks, through a sandy desert; for he will have at hand the ministers of his grace, to remove all hindrances out of the way. But that was a shadowy anticipation of redemption. When the spiritual truth is about to appear, John is sent to remove obstacles. And even now the same voice sounds in our ears, that we may prepare the way of the Lord: that is, that we may take out of the way those sins which obstruct the kingdom of Christ, and thus may give access to his grace. To the same purpose are the following words of the prophet: the crooked shall be made straight, (Isaiah 40:4.) All that they mean is: there are intricate and crooked windings in the world, but through such appalling difficulties the Lord makes a way for himself, and breaks through, by incredible means, to accomplish our salvation.

Matthew 3:4. And the same John had his raiment of camel’s hair The Evangelist does not desire us to reckon it as one of John’s chief excellencies, that he followed a rough and austere way of living, or even that he avoided a moderate and ordinary degree of elegance: but, having already stated that he was an inhabitant of the mountains, he now adds, that his food and clothing were adapted to his residence. And he mentions this, not only to inform us, that John was satisfied with the food and dress of the peasants, and partook of no delicacies; but that, under a mean and contemptible garb, he was held in high estimation by men of rank and splendor. Superstitious persons look upon righteousness as consisting almost entirely of outward appearances, and have commonly thought, that abstinence of this kind was the perfection of holiness. Nearly akin to this is the error, of supposing him to be a man who lived in solitude, and who disdained the ordinary way of living; as the only superiority of hermits and monks is, that they differ from other people. Nay, gross ignorance has gone so far that, out of camel’s hair they have made an entire skin.

Now, there can be no doubt, that the Evangelist here describes a man of the mountains, “Montanum hominem;” — “un homme suivant les montagnes.” widely distant from all the refinement and delicacies of towns,—not only satisfied with such food as could be procured, but eating only what was fit to be used in its natural state, such as wild honey, which is supplied by that region in great abundance, and locusts, with which it also abounds. Or he may have intended to point out that, when a man of mean aspect, and without any polite accomplishments, appeared in public life, it was attended by this advantage, that the majesty of God shone alone in him, and yet struck all with admiration. For we must observe what is added, that there was a great concourse of people from all directions; from which we infer, that his fame was very widely spread. “Qu il a ete merveilleusement grand bruit de luy par tout le pays.” — “That there was an astonishingly great noise about him through all the country.” Or the Evangelist may have signified the design of God, to present, in the person of John, a singular instance of frugality, and, in this manner, to fill the Jews with reverence for his doctrine, or at least to convince them of ingratitude, according to that saying of our Lord, John the Baptist came neither eating bread nor drinking wine, (Luke 7:33.)

Matthew 3:6; Mark 1:5. And were baptized, confessing their sins This confession was a testimony of repentance: for, as the Lord, in the sacraments, brings himself under obligation to us, as if he had given his own hand-writing, so it is our duty, on the other hand, to reply to him. In Baptism, he declares that our sins are forgiven, and calls us to repentance. That men may come forward, in a right manner, to be baptized, confession of sins is demanded from them: otherwise the whole performance would be nothing but an idle mockery “Autrement, tout ce sainct mystere seroit tournee en mines et bas-tellerie.” — “Otherwise, all this holy mystery would be turned into grimaces and buffoonery.” Let it be observed, that we are here speaking of adults, who ought not, we. are aware, to be admitted indiscriminately into the Church, or introduced by Baptism into the body of Christ, “En la communion de Christ;” — “into communion or fellowship with Christ.” till an examination has been previously made. “Devant qu'ils n'ayent este examinez et interroguez de leur foy;” —”before they have been examined and interrogated as to their faith.”

Hence it is obvious, how absurdly this passage has been tortured by the Papists, to support auricular confession. There were no priests at hand, in whose ears each individual might privately mutter “Il n'y avoit point 1a de prestres, devant lequel un chacun eust peu s'a genouiller l'un apres l'autre, pourbarboter ses pechez en leurs aureilles.” — “There were no priests there, before whom each individual might kneel down, one after another, to mutter his sins in their ears.” his sins; nor is it said that they enumerated all their sins; nor are we told that John left in charge to his disciples an ordinary rule for confession. Even granting to Papists all that they ask, confession will belong to Catechumens alone, “Ceste confession n'appartient droit qu'a ceux qui de nouveau se convertissent a la foy.” — “That confession would only belong to those who are recently converted to the faith.” and will have no place after Baptism. At all events, the law which they lay down for confession after Baptism, derives no countenance from John’s example. “Pour le moins, quand ils commandent par leur loy de se confesser depuis le Baptesme, ils ne peuvent pas dire qu’ils ensuivent Jean, ny l’alleguer pour autheur.” — “At least, when they enjoin, by their law, to make confession after Baptism, they cannot say that they follow John, nor produce him as their author.”

MATTHEW 3:7-10; LUKE 3:7-14

Matthew 3:7-10

Luke 3:7-14

7. And when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, Offspring of vipers, who warned you that ye might flee from the wrath to come? 8. Yield then fruits worthy of repentance. 9. And think not to say within yourselves, We have Abraham for our fathers: for I say to you, that God is able to raise, from these stones, children to Abraham. 10. And now also the axe is laid at the root of the trees: every tree, therefore, which yieldeth not good fruit, is cut down, and is thrown into the fire.

7. He said therefore to the multitudes, which went out, that they might be baptized by him, Offspring of vipers, who warned you to flee from the wrath to come? 8. Yield therefore fruits worthy of repentance. And begin to to say within yourselves, We have Abraham as our father: for I say to you, that God is able, from these stones, to raise up children to Abraham. 9. And now also the axe is laid to the root of the trees: every tree, therefore, which yieldeth not good fruit, is cut down, and is thrown into the fire. 10. And the multitudes asked him, saying, What then shall we do? 11. And he answering saith to them, He who hath two coats, let him impart to him who hath none; and he who hath food, let him do in like manner. “Qui a a manger, face la semblable.” — “He who hath to eat, let him do the like.” 12. And the publicans also came, that they might be baptized, and said to him, Master, what shall we do? 13. And he said to them, Exact no more than what has been enjoined you. 14. And the soldiers also asked him, saying, And what shall we do? He saith to them, Do violence to no man, accuse no man falsely, and be content with your wages.

Matthew 3:7. And when he saw many of the Pharisees. It is here related by Matthew and Luke, that John did not merely preach repentance in a general manner, but that he also applied his discourse to individuals. And the manner of teaching will, in point of fact, be very unprofitable, if instructors do not judiciously inquire what the season demands, and what belongs to individuals. Nothing can be more unequal, in this respect, than a constant equality. “Et n' y a rien plus inegal en cest endroit, que de vouloir garder tousjours une mesme egalite.” — “And nothing is more unequal, in this respect, than to wish to maintain always one uniform equality. For this reason John, we are told, addressed the Pharisees and Sadducees with greater severity: because he saw that their hypocrisy, and swelling pride, rendered them liable to be more severely censured than the common people. To comprehend more fully his design, we must understand, that none are more stupid than hypocrites, who deceive themselves and others by the outward mask of holiness. While God thunders, on all sides, against the whole world, they construct a refuge for themselves in their own deceitful fancy; for they are convinced that they have nothing to do with the judgment of God. Does any one suppose, that John acted improperly, in treating them with so much harshness at the first interview? I reply: They were not unknown to him, “Je res ond uil co oissoit bien quelles gens c’estoyent.” — “I reply, that he knew well what sort of people they were.” and the knowledge he had of them was derived, not from acquaintance or experience, but, on the contrary, from a secret revelation of the Spirit. It was therefore necessary that he should not spare them, lest they might return home more inflated with pride. Is it again objected, that they ought not to have been terrified by such severity of reproof, because they made a profession, in baptism, that they would afterwards be different persons from what they had formerly been? The reply is still easy. Those whose habits of uttering falsehood to God, and of deceiving themselves, lead them to hold out hypocrisy and pretension, instead of the reality, ought to be urged, with greater sharpness than other men, to true repentance. There is an astonishing pertinacity, as I have said, in hypocrites; and, until they have been flayed by violence, they obstinately keep their skin.

Matthew 3:8; Luke 3:8. Yield therefore fruits worthy of repentance. He confirms what I have already said, that the repentance, which is attested by words, is of no value, unless it be proved by the conduct: for it is too important a matter to be estimated lightly, or at random. And so John affirms, that the solemn declaration, which they made, is not enough, but that, in process of time, their works will make it evident, whether or not they have seriously repented. “Si leur repentance est vraye, et si c'est it bon escient qu'ils vienent k luy.” — “If their repentance is true, and if it is in good earnest that they come to him.” It ought to be observed, that good works (Titus 3:8) are here called fruits of repentance: for repentance is an inward matter, which has its seat in the heart and soul, but afterwards yields its fruits in a change of life. “Par le changement et amendement de vie;” — “by the change and amendment of life.” But as the whole of this part of doctrine has been grievously corrupted by Popery, we must attend to this distinction, that repentance is an inward renewal of the man, which manifests itself in the outward life, as a tree produces its fruit.

Matthew 3:9. And think not to say within yourselves. Luke 3:8. And begin not to say within yourselves. As the import of both phrases is undoubtedly the same, it is easy to ascertain what John meant. Till hypocrites are hard pressed, they either sleep in their sins, or indulge in licentious mirth. “Ils s'endorment toujours en leurs vices, ou s'egayent comme chevaux eschappez.” — “They sleep always in their sins, or indulge in merriment, like horses let loose.” But when they are summoned to the tribunal of God, they eagerly seek for some subterfuge or concealment, or some covering to interpose between God and them. John’s address to the Pharisees and Sadducees amounts to this: “Now that I have sharply upbraided you, do not, as persons of your stamp are wont to do endeavor to find a remedy in an empty and deceitful title.”

He thus tears from them the wicked confidence, by which they had been bewitched. The covenant, which God had made with Abraham, was employed by them as a shield to defend a bad conscience: not that they rested their salvation on the person of one man, but that God had adopted all the posterity of Abraham. Meanwhile, they did not consider, that none are entitled to be regarded as belonging to “the seed of Abraham,” (John 8:33,) but those who follow his faith, and that without faith the covenant of God has no influence whatever in procuring salvation. And even the little word, in yourselves, is not without meaning: for though they did not boast in words, that they were Abraham’s children, yet they were inwardly delighted with this title, as hypocrites are not ashamed to practice grosser impositions on God than on men.

God is able. The Jews flattered themselves with nearly the same pretenses, as are now brought forward insolently by the Papists. “There must be some Church in the world; because it is the will of God that he be acknowledged, and his name invoked, in the world. But the Church can be nowhere else than among us, to whom God has entrusted his covenant.” “D'autant que le Seigneur nous a ordonnez gardiens de son alliance.” — “Because the Lord has appointed us guardians of his covenant.” This arrogance was chiefly displayed by the high priests, and by others who had any share of government or authority. The common people were treated by them as profane and “accursed,” (John 7:49,) and they looked upon themselves as the holy first-fruits; just as, in our own day, mitred Bishops, Abbots, Canons, Monks, Sorbonnists, and every description of Priests, glorying in the proud title of Clergy, regard the Laity with contempt. This error, of relying too much on the promise of God, John exposes and refutes, by saying that, though God passes by them, he will not want a Church.

The meaning of the words, therefore, is: “God has made an everlasting covenant with Abraham and his seed. In one point you are mistaken. While you are worse than bastards, “Quum sitis plus quam degeneres.” — “Combien qu' a la verite vous soyez pires que bastards.” you imagine that you are the only children of Abraham. But God will raise up elsewhere a new seed of Abraham, which does not now appear.” He says in the dative case, children To ABRAHAM, (τῶ ᾿Αβραὰμ,) to inform us, that the promise of God will not fail, and that Abraham, who relied on it, was not deceived, though his seed be not found in you. Thus from the beginning of the world the Lord has been faithful to his servants, and has never failed to fulfill the promise which he made to them, that he would extend mercy to their children, though he rejected hypocrites. Some imagine, that John spoke of the calling of the Gentiles. This appears to me to be without foundation: but as proud men did not believe it to be possible that the Church should be removed to another place, he reminds them, that God has in his power ways of preserving his Church, which they did not think of, any more than they believed that he could create children out of stones.

Matthew 3:10; Luke 3:9. And now also the axe. After having stripped hypocrites of the covering of a vain confidence, John announces the approaching judgment of God. He had formerly said that, though they were rejected, God would not want a people: and he now adds, that God is just about to drive out unworthy persons from the Church, as barren trees are wont to be cut down. His statement amounts to this, that God has already displayed his power for purifying the Church. The grace of God is never manifested for the salvation of the godly, till his judgment first appears for the destruction of the world: and for two reasons; because God then separates his own people from the reprobate, and because his wrath is kindled anew by the ingratitude of the world. So that we have no reason to wonder, if the preaching of the gospel and the coming of Christ laid the axe for cutting down barren trees, or if the same causes “Ces deux choses mesme;” — “these very two things.” daily advance the wrath of God against the wicked.

The three Evangelists relate the Baptist’s discourse in the same words. In one respect, Luke’s account is more full: for he opens it by explaining the occasion on which this discourse was delivered. It arose from the people being in danger of being led, by a false opinion, to convey to him the honor which was due to Christ. To remove, as soon as possible, every occasion of such a mistake, he expressly declares, that he is not the Christ, and draws such a distinction between Christ and himself as to maintain Christ’s prerogative. He would have done this of his own accord, by handing them over, to use a common expression, as disciples to Christ: but he takes up the matter at an earlier stage, lest, by remaining silent any longer, he should confirm the people in an error.

He who cometh after me is stronger than I Christ is thus declared to be so far superior in power and rank, that, with respect to him, John must occupy a private station. “In ordinem cogendus sit.” — “Il faut qu'il baissc la teste.” — “He must bow the head.” He uses ordinary forms of speech to magnify the glory of Christ, in comparison of whom he declares that he himself is nothing. The chief part of his statement is, that he represents Christ as the author of spiritual baptism, and himself as only the minister of outward baptism. He appears to anticipate an objection, which might be brought forward. What was the design of the Baptism which he had taken upon himself? For it was no light matter to introduce any innovation whatever into the Church of God, and particularly to bring forward a new way of introducing persons into the Church, which was more perfect than the law of God. He replies, that he did not proceed to do this without authority; but that his office, as minister of an outward symbol, takes nothing away from the power and glory of Christ.

Hence we infer, that his intention was not at all to distinguish between his own baptism, and that which Christ taught his disciples, and which he intended should remain in perpetual obligation in his Church. He does not contrast one visible sign with another visible sign, but compares the characters of master and servant with each other, and shows what is due to the master, and what is due to the servant. It ought not to have any weight with us, that an opinion has long and extensively prevailed, that John’s baptism differs from ours. We must learn to form our judgment from the matter as it stands, and not from the mistaken opinions of men. And certainly the comparison, which they imagine to have been made, would involve great absurdities. It would follow from it, that the Holy Spirit is given, in the present day, by ministers. Again, it would follow that John’s baptism was a dead sign, and had no efficacy whatever. Thirdly, it would follow, that we have not the same baptism with Christ: for it is sufficiently evident, that the fellowship, which he condescends to maintain with us, was ratified by this pledge, “A este confirme et ratifie par ce signe;” — “was confirmed and ratified by this sign.” when he consecrated baptism in his own body.

We must therefore hold by what I have already said, that John merely distinguishes, in this passage, between himself and the other ministers of baptism, on the one hand, and the power of Christ, on the other, and maintains the superiority of the master over the servants. And hence we deduce the general doctrine, as to what is done in baptism by men, and what is accomplished in it by the Son of God. To men has been committed nothing more than the administration of an outward and visible sign: the reality dwells with Christ alone. “La verite du Baptesme vient et procede du Christ seul.” — “The truth of Baptism comes and proceeds from Christ alone.”

Scripture does sometimes, though not in a literal sense, “Improprie.” ascribe to men what John here declares not to belong to men, but claims exclusively for Christ. In such cases, however, the design is not to inquire, what man has separately and by himself, but merely to show, what is the effect and advantage of signs, and in what manner God makes use of them, as instruments, by his Spirit. Here also is laid down a distinction between Christ and his ministers, that the world may not fall into the mistake, of giving to them what is justly due to him alone: for there is nothing to which they are more prone, than to adorn creatures with what has been taken from God by robbery. A careful attention to this observation will rid us of many difficulties. We know what disputes have arisen, in our own age, about the advantage and efficacy of signs, all of which may be disposed of in a single word. The ordinance of our Lord, viewed as a whole, includes himself as its Author, and the power of the Spirit, together with the figure and the minister: but where a comparison is made between our Lord and the minister, the former must have all the honor, and the latter must be reduced to nothing.

Matthew 3:11. He shall baptize you with the Holy Spirit and with fire It is asked, why did not John equally say, that it is Christ alone who washes souls with his blood? The reason is, that this very washing is performed by the power of the Spirit, and John reckoned it enough to express the whole effect of baptism by the single word Spirit The meaning is clear, that Christ alone bestows all the grace which is figuratively represented by outward baptism, because it is he who “sprinkles the conscience” with his blood. It is he also who mortifies the old man, and bestows the Spirit of regeneration. The word fire is added as an epithet, and is applied to the Spirit, because he takes away our pollutions, as fire purifies gold. In the same manner, he is metaphorically called water in another passage, (John 3:5.)

12. Whose winnowing-fan is in his hand In the former verse, John preached concerning the grace of Christ, that the Jews might yield themselves to him to be renewed: now he discourses of judgment, that he may strike despisers with terror. As there are always many hypocrites who proudly reject the grace of Christ offered to them, it is also necessary to denounce the judgment that awaits them. For this reason John here describes Christ as a severe judge against unbelievers. And this is an order which must be observed by us in teaching, that hypocrites may know, that their rejection of Christ will not go unpunished. They will thus be roused from their lethargy, and begin to dread him as an avenger, whom they despised as the author of salvation.

I have no doubt, that John intended also to show, what Christ accomplishes by means of his Gospel. The preaching of the Gospel, then, is the winnowing-fan Before the Lord sifts us, the whole world is involved in confusion, every one flatters himself, and the good are mixed with the bad in short, it is only necessary that the chaff be blown. But when Christ comes forward with his Gospels, — when he reproves the consciences and summons them to the tribunal of God, the chaff is sifted out, “Les pailles s'en vont avec le vent;” — “the chaff goes away with the wind.” which formerly occupied a great part of the thrashing-floor It is true that, in the case of individuals, the Gospel effects a separation from the chaff: but in this passage, John compares the reprobate to chaff, and believers to wheat The thrashing floor accordingly denotes — not the world, (as some people imagine,) but the Church: for we must attend to the class of persons whom John addresses. The mere title filled the Jews with pride, “Les Juifs s'arrestoyent a ce beau titre de Peuple de Dieu, et d'En-fans d'Abraham, et s'en enfioyent.” — “The Jews dwelt upon this fine title of People of God, and Children of Abraham, and were proud of it.” but John tells them that it is foolish in them to be proud of it, because they hold but a temporary place in the Church of God, from which they are soon to be thrown out, like chaff from the thrashing-floor. In this way, he gives a rapid glance at the corrupt state in which the Church then was: for it was covered with husks, and straws, and other rubbish, but would soon be cleansed by the strong breeze of the Gospel. But how is Christ said to separate the chaff from the wheat, when he can find nothing in men but mere chaff? The answer is easy. The elect are formed into wheat, “Les esleus, qui de leur nature ne sont que paille, deviennent froment par la grace de Dieu.” — “The elect, who by their nature are only chaff; become wheat by the grace of God.” and are then separated from the chaff, and collected into the granary

He will thoroughly cleanse his thrashing-floor This work was begun by Christ, and is daily going forward: but the full accomplishment of it will not be seen till the last day. This is the reason why John draws our attention to the subject. But let us remember, that believers even now enter, by hope, into the granary of God, in which they will actually have their everlasting abode; while the reprobate experience, in their convictions of guilt, the heat of that fire, the actual burning of which they will feel at the last day.

Many persons, I am aware, have entered into ingenious debates about the eternal fire, by which the wicked will be tormented after the judgment. But we may conclude from many passages of Scripture, that it is a metaphorical expression. For, if we must believe that it is real, or what they call material fire, we must also believe that the brimstone and the fan are material, both of them being mentioned by Isaiah.

“For Tophet is ordained of old; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it,” (Isaiah 30:33.)

We must explain the fire in the same manner as the worm, (Mark 9:44, 46, 48.) and if it is universally agreed that the worm is a metaphorical term, we must form the same opinion as to the fire. Let us lay aside the speculations, by which foolish men weary themselves to no purpose, and satisfy ourselves with believing, that these forms of speech denote, in a manner suited to our feeble capacity, a dreadful torment, which no man can now comprehend, and no language can express.

MATTHEW 3:13-17; MARK 1:9-11; LUKE 3:21-23

Matthew 3:13-17

Mark 1:9-11

Luke 3:21-23

13. Then cometh Jesus from Galilee to Jordan to John, that he might be baptized by him. 14. But John forbade “Empeschoit fort;” — “strongly opposed him.” him, saying, I have need to be baptized by thee, and dost thou come to me? 15. And Jesus answering said to him, Suffer it now: for thus it becometh us to fulfil all righteousness. Then he suffers him. 16. And Jesus, having been baptized, went up immediately from the water: and, lo, the heavens were opened to him, and he saw the Spirit of God descending as a dove, and coming upon him. 17. And, lo, a voice from heaven, saying, This is my be loved Son, in whom I am well pleased.

9. And it happened in those days, Jesus came from Nazareth of Galilee, and was baptized by John in Jordan. 10. And immediately, when he was going up out of the water, he saw the heavens cleft assunder, and the Spirit descending as a dove, upon him. 11. And a voice came from heaven, Thou art my beloved Son, in whom I am well pleased.

21. And it happened, that, while all the people were being baptized, “Quum baptizaretur omnis populus;” — “en baptizant tout le peuple;” — “in baptizing all the people.” when Jesus had been baptized and was praying, the heaven was opened, 22. And that the Holy Spirit descended in a bodily appearance, “En apparence corporelle, ou, forme;” — “in bodily appearance, or, shape.” as a dove, upon him, and a voice came from heaven, saying, Thou art my beloved Son: in thee I am well pleased. 23. And Jesus himself began to be about thirty years of age.

Matthew 3:13. That he might be baptized by him. For what purpose did the Son of God wish to be baptized? This may be learned, in some measure, from his answer. We have already assigned a special reason. He received the same baptism with us, in order to assure believers, that they are ingrafted into his body, and that they are “buried with him in baptism,” that they may rise to “newness of life,” (Romans 6:4.) But the end, which he here proposes, is more extensive: for thus it became him to fulfill all righteousness, (verse 15.) The word righteousness frequently signifies, in Scripture, the observation of the law: and in that sense we may explain this passage to mean that, since Christ had voluntarily subjected himself to the law, it was necessary that he should keep it in every part. But I prefer a more simple interpretation. “Say nothing for the present,” said our Lord, “about my rank: “Je laisse maintenant ma dignite a part.” — “I now lay my rank aside.” for the question before us is not, which of us deserves to be placed above the other. “Lequel de nous deux est plus grand ou excellent;” — “which of usboth is greater or more excellent.” Let us rather consider what our calling demands, and what has been enjoined on us by God the Father.” The general reason why Christ received baptism was, that he might render full obedience to the Father; and the special reason was, that he might consecrate baptism in his own body, that we might have it in common with him.

14. I have need to be baptized by thee. It is certain, that John acknowledged Christ to be not only a distinguished prophet, as many foolishly dream, but the Son of God, as he really was: for otherwise he would have dishonored God by lowering his holy calling to a mortal man. How he came to know this, the reader will learn by consulting John’s Gospel, (1:15,33.) There was, no doubt, plausibility in this ground of refusal, that Christ had no need of his baptism: but John was mistaken in not considering, that it was for the sake of others that baptism was asked. “Que c'est pour le profit des autres, et non pas pour le sien, que Christ demande d'estre baptize.” — “That it is for the benefit of others, and not for his own, that Christ asks to be baptized.” And so Christ bids him consider, what was suitable to the character of a servant, (Philippians 2:7,) which he had undertaken; for a voluntary subjection takes nothing from his glory. Though the good man “Quelque excellent personnage qu'il fust.” — “However excellent a person he was.” remained ignorant, for a time, of some part of his public duty, this particular error did not prevent him from discharging, in a proper and lawful manner, his office of Baptist. This example shows, that we do not act rashly, in undertaking the commission which the Lord has given us, according to the light we enjoy, though we do not immediately comprehend all that belongs to our calling, or that depends upon it. We must also observe his modesty, in giving up his opinion, and immediately obeying Christ.

16. And, lo, the heavens were opened to him. The opening of the heavens sometimes means a manifestation of heavenly glory; but here it means also a cleft, or opening, of the visible heaven, so that John could see something beyond the planets and stars. The words of Mark can have no other meaning, he saw the heavens cleft asunder “Il vid les cieux mi-partir, ou se fendre.” — “He saw the heavens divided in the middle, or deft.” An exact inquiry into the way in which this opening was made, would be of no importance, nor is it necessary. It is sufficient for us to believe, that it was a symbol of the Divine presence. As the Evangelists say that John saw the Holy Spirit, it is probable that the opening of the heavens was chiefly on his account. Yet I do not hesitate to admit that Christ also, so far as he was man, received from it additional certainty as to his heavenly calling. This appears to be the tendency of the words of Luke: while Jesus was praying, the heaven was opened, (Luke 3:21:) for, though his prayers were always directed towards the benefit of others, yet as man, when he commenced a warfare of so arduous a description, he needed to be armed with a remarkable power of the Spirit.

But here two questions arise. The first is, why did the Spirit, who had formerly dwelt in Christ, descend upon him at that time? This question is answered by a passage of the prophet Isaiah, which will be handled in another place.

“The Spirit of the Lord God is upon me; because the Lord God hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted,” (Isaiah 61:1.)

Though the grace of the Spirit was bestowed on Christ in a remarkable and extraordinary manner, (John 3:34,) yet he remained at home as a private person, till he should be called to public life by the Father. Now that the full time is come, for preparing to discharge the office of Redeemer, he is clothed with a new power of the Spirit, and that not so much for his own sake, as for the sake of others. It was done on purpose, that believers might learn to receive, and to contemplate with reverence, his divine power, and that the weakness of the flesh might not make him despised.

17. And, lo, a voice from heaven From that opening of the heavens, which has been already mentioned, a loud voice was heard, that its majesty might be more impressive. The public appearance of Christ, to undertake the office of Mediator, was accompanied by this announcement, “Avec ce tesmoignage et recommandation;” — “with this testimony and recommendation.” in which he was offered to us by the Father, that we may rely on this pledge of our adoption, and boldly call God himself our Father. The designation of Son belongs truly and naturally to Christ alone: but yet he was declared to be the Son of God in our flesh, that the favor of Him, whom he alone has a right to call Father, may be also obtained for us. And thus when God presents Christ to us as Mediator, accompanied by the title of Son, he declares that he is the Father of us all, (Ephesians 4:6.)

Such, too, is the import of the epithet beloved: for in ourselves we are hateful to God, and his fatherly love must flow to us by Christ. The best expounder of this passage is the Apostle Paul, when he says

“who hath predestinated us into adoption by Jesus Christ in himself, according to the good pleasure of his will; to the praise of the glory of his grace, in which he hath accepted us in the Beloved,” (Ephesians 1:5,6)

that is, in his beloved Son. It is still more fully expressed by these words, in whom I am well pleased They imply, that the love of God rests on Christ in such a manner, as to diffuse itself from him to us all; and not to us only, but even to the angels themselves. Not that they need reconciliation, for they never were at enmity with God: but even they become perfectly united to God, only by means of their Head, (Ephesians 1:22.) For the same reason, he is also called “the first-born of every creature,” (Colossians 1:5;) and Paul likewise states that Christ came

“to reconcile all things to himself, both those which are on earth, and those which are in heavens,” (Colossians 1:20.)

MATTHEW 4:1-4; MARK 1:12-13; LUKE 4:1-4

Matthew 4:1-4

Mark 1:12-13

Luke 4:1-4

1. Then Jesus was led into the wilderness by the Spirit, that he might be tempted by the devil; 2. And when he had fasted forty days and forty nights, he at length was hungry. 3. And when he who tempteth had approached to him, he said, If thou art the Son of God, command that these stones may become loaves. “Ut lapides hi panes fiant;” — “Que ces pierres devienent pains.” 4. But he answering said, It is written, Man shall not live by bread alone, but by every word which proceedeth from the mouth of God.

12. And immediately the Spirit drove him into the wilderness, 13. And he was in the wilderness forty days and forty nights; and was tempted by Satan, and was with the wild beasts. “Et estoit avec les bestes sauvages.”

1. And Jesus, full of the Holy Ghost, returnined from Jordan, and was driven by the Spirit into the wilderness. 2. Forty days he was tempted by the devil; and he ate nothing in those days, afterwards he was hungry. “Mais apres qu'ils furent passez, il ent faim;” — “but after that they were past, he was hungry.” 3. And the devil said to him, If thou art the Son of God, command this stone that it may become bread. 4. And Jesus replied to him, saying, It is written, Man shall not live by bread alone, but by every word of God.

CHAPTER 3

Mt 3:1-12. Preaching and Ministry of John. ( = Mr 1:1-8; Lu 3:1-18).

For the proper introduction to this section, we must go to Lu 3:1, 2. Here, as Bengel well observes, the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age is determined by it (Lu 3:23). No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that "he had traced down all things with precision from the very first" (Mt 1:3). Here evidently commences his proper narrative.

Lu 3:1:

Now in the fifteenth year of the reign of Tiberius Cæsar--not the fifteenth from his full accession on the death of Augustus, but from the period when he was associated with him in the government of the empire, three years earlier, about the end of the year of Rome 779, or about four years before the usual reckoning.

Pontius Pilate being governor of Judea--His proper title was procurator, but with more than the usual powers of that office. After holding it for about ten years, he was summoned to Rome to answer to charges brought against him; but ere he arrived, Tiberius died (A.D. 35), and soon after miserable Pilate committed suicide.

And Herod being tetrarch of Galilee--(See on Mr 6:14).

and his brother Philip--a very different and very superior Philip to the one whose name was Herod Philip, and whose wife, Herodias, went to live with Herod Antipas (see on Mr 6:17).

tetrarch of Ituræa--lying to the northeast of Palestine, and so called from Itur or Jetur, Ishmael's son (1Ch 1:31), and anciently belonging to the half-tribe of Manasseh.

and of the region of Trachonitis--lying farther to the northeast, between Iturea and Damascus; a rocky district infested by robbers, and committed by Augustus to Herod the Great to keep in order.

and Lysanias the tetrarch of Abilene--still more to the northeast; so called, says Robinson, from Abila, eighteen miles from Damascus.

Lu 3:2:

Annas and Caiaphas being the high priests--The former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas, his son-in-law (Joh 18:13; Ac 4:6). In David's time both Zadok and Abiathar acted as high priests (2Sa 15:35), and it seems to have been the fixed practice to have two (2Ki 25:18).

the word of God came unto John the son of Zacharias in the wilderness--Such a way of speaking is never once used when speaking of Jesus, because He was Himself The Living Word; whereas to all merely creature-messengers of God, the word they spoke was a foreign element. See on Joh 3:31. We are now prepared for the opening words of Matthew.

1. In those days--of Christ's secluded life at Nazareth, where the last chapter left Him.

came John the Baptist, preaching--about six months before his Master.

in the wilderness of Judea--the desert valley of the Jordan, thinly peopled and bare in pasture, a little north of Jerusalem.

2. And saying, Repent ye--Though the word strictly denotes a change of mind, it has respect here (and wherever it is used in connection with salvation) primarily to that sense of sin which leads the sinner to flee from the wrath to come, to look for relief only from above, and eagerly to fall in with the provided remedy.

for the kingdom of heaven is at hand--This sublime phrase, used in none of the other Gospels, occurs in this peculiarly Jewish Gospel nearly thirty times; and being suggested by Daniel's grand vision of the Son of man coming in the clouds of heaven to the Ancient of days, to receive His investiture in a world-wide kingdom (Da 7:13, 14), it was fitted at once both to meet the national expectations and to turn them into the right channel. A kingdom for which repentance was the proper preparation behooved to be essentially spiritual. Deliverance from sin, the great blessing of Christ's kingdom (Mt 1:21), can be valued by those only to whom sin is a burden (Mt 9:12). John's great work, accordingly, was to awaken this feeling and hold out the hope of a speedy and precious remedy.

3. For this is he that was spoken of by the prophet Esaias, saying--(Mt 11:3).

The voice of one crying in the wilderness--(See on Lu 3:2); the scene of his ministry corresponding to its rough nature.

Prepare ye the way of the Lord, make his paths straight--This prediction is quoted in all the four Gospels, showing that it was regarded as a great outstanding one, and the predicted forerunner as the connecting link between the old and the new economies. Like the great ones of the earth, the Prince of peace was to have His immediate approach proclaimed and His way prepared; and the call here--taking it generally--is a call to put out of the way whatever would obstruct His progress and hinder His complete triumph, whether those hindrances were public or personal, outward or inward. In Luke (Lu 3:5, 6) the quotation is thus continued: "Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God." Levelling and smoothing are here the obvious figures whose sense is conveyed in the first words of the proclamation--"Prepare ye the way of the Lord." The idea is that every obstruction shall be so removed as to reveal to the whole world the salvation of God in Him whose name is the "Saviour." (Compare Psa 98:3; Is 11:10; 49:6; 52:10; Lu 2:31, 32; Ac 13:47).

4. And the same John had his raiment of camel's hair--woven of it.

and a leathern girdle about his loins--the prophetic dress of Elijah (2Ki 1:8; and see Zec 13:4).

and his meat was locusts--the great, well-known Eastern locust, a food of the poor (Le 11:22).

and wild honey--made by wild bees (1Sa 14:25, 26). This dress and diet, with the shrill cry in the wilderness, would recall the stern days of Elijah.

5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan--From the metropolitan center to the extremities of the Judean province the cry of this great preacher of repentance and herald of the approaching Messiah brought trooping penitents and eager expectants.

6. And were baptized of him in Jordan, confessing their sins--probably confessing aloud. This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Deliverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle, them. They were familiar enough with the baptism of proselytes from heathenism; but this baptism of Jews themselves was quite new and strange to them.

7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them--astonished at such a spectacle.

O generation of vipers--"Viper brood," expressing the deadly influence of both sects alike upon the community. Mutually and entirely antagonistic as were their religious principles and spirit, the stern prophet charges both alike with being the poisoners of the nation's religious principles. In Mt 12:34; 23:33, this strong language of the Baptist is anew applied by the faithful and true Witness to the Pharisees specifically--the only party that had zeal enough actively to diffuse this poison.

who hath warned you--given you the hint, as the idea is.

to flee from the wrath to come?--"What can have brought you hither?" John more than suspected it was not so much their own spiritual anxieties as the popularity of his movement that had drawn them thither. What an expression is this, "The wrath to come!" God's "wrath," in Scripture, is His righteous displeasure against sin, and consequently against all in whose skirts sin is found, arising out of the essential and eternal opposition of His nature to all moral evil. This is called "the coming wrath," not as being wholly future--for as a merited sentence it lies on the sinner already, and its effects, both inward and outward, are to some extent experienced even now--but because the impenitent sinner will not, until "the judgment of the great day," be concluded under it, will not have sentence publicly and irrevocably passed upon him, will not have it discharged upon him and experience its effects without mixture and without hope. In this view of it, it is a wrath wholly to come, as is implied in the noticeably different form of the expression employed by the apostle in 1Th 1:10. Not that even true penitents came to John's baptism with all these views of "the wrath to come." But what he says is that this was the real import of the step itself. In this view of it, how striking is the word he employs to express that step--fleeing from it--as of one who, beholding a tide of fiery wrath rolling rapidly towards him, sees in instant flight his only escape!

8. Bring forth therefore fruits--the true reading clearly is "fruit";

meet for repentance--that is, such fruit as befits a true penitent. John now being gifted with a knowledge of the human heart, like a true minister of righteousness and lover of souls here directs them how to evidence and carry out their repentance, supposing it genuine; and in the following verses warns them of their danger in case it were not.

9. And think not to say within yourselves, We have Abraham to our father--that pillow on which the nation so fatally reposed, that rock on which at length it split.

for I say unto you, that God is able of these stones to raise up children unto Abraham--that is, "Flatter not yourselves with the fond delusion that God stands in need of you, to make good His promise of a seed to Abraham; for I tell you that, though you were all to perish, God is as able to raise up a seed to Abraham out of those stones as He was to take Abraham himself out of the rock whence he was hewn, out of the hole of the pit whence he was digged" (Is 51:1). Though the stern speaker may have pointed as he spoke to the pebbles of the bare clay hills that lay around (so Stanley's Sinai and Palestine), it was clearly the calling of the Gentiles--at that time stone-dead in their sins, and quite as unconscious of it--into the room of unbelieving and disinherited Israel that he meant thus to indicate (see Mt 21:43; Ro 11:20, 30).

10. And now also--And even already.

the axe is laid unto--"lieth at."

the root of the trees--as it were ready to strike: an expressive figure of impending judgment, only to be averted in the way next described.

therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire--Language so personal and individual as this can scarcely be understood of any national judgment like the approaching destruction of Jerusalem, with the breaking up of the Jewish polity and the extrusion of the chosen people from their peculiar privileges which followed it; though this would serve as the dark shadow, cast before, of a more terrible retribution to come. The "fire," which in another verse is called "unquenchable," can be no other than that future "torment" of the impenitent whose "smoke ascendeth up for ever and ever," and which by the Judge Himself is styled "everlasting punishment" (Mt 25:46). What a strength, too, of just indignation is in that word "cast" or "flung into the fire!"

The third Gospel here adds the following important particulars in Lu 3:10-16.

Lu 3:10:

And the people--the multitudes.

asked him, saying, What shall we do then?--that is, to show the sincerity of our repentance.

Lu 3:11:

He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat--provisions, victuals.

let him do likewise--This is directed against the reigning avarice and selfishness. (Compare the corresponding precepts of the Sermon on the Mount, Mt 5:40-42).

Lu 3:12:

Then came also the publicans to be baptized, and said unto him, Master--Teacher.

what shall we do?--In what special way is the genuineness of our repentance to be manifested?

Lu 3:13:

And he said unto them, Exact no more than that which is appointed you--This is directed against that extortion which made the publicans a byword. (See on Mt 5:46; Lu 15:1).

Lu 3:14:

And the soldiers--rather, "And soldiers"--the word means "soldiers on active duty."

likewise demanded--asked.

of him, saying, And what shall we do? And he said unto them, Do violence to no man--Intimidate. The word signifies to "shake thoroughly," and refers probably to the extorting of money or other property.

neither accuse any falsely--by acting as informers vexatiously on frivolous or false pretexts.

and be content with your wages--or "rations." We may take this, say Webster and Wilkinson, as a warning against mutiny, which the officers attempted to suppress by largesses and donations. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins--particularly of the class to which the penitent belonged--and the manifestation of an opposite spirit.

Lu 3:15:

And as the people were in expectation--in a state of excitement, looking for something new

and all men mused in their hearts of John, whether he were the Christ, or not--rather, "whether he himself might be the Christ." The structure of this clause implies that they could hardly think it, but yet could not help asking themselves whether it might not be; showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation and even reverence, which his own character commanded.

Lu 3:16:

John answered--either to that deputation from Jerusalem, of which we read in Joh 1:19, &c., or on some other occasion, to remove impressions derogatory to his blessed Master, which he knew to be taking hold of the popular mind.

saying unto them all--in solemn protestation.

(We now return to the first Gospel.)

11. I indeed baptize you with water unto repentance--(See on Mt 3:6);

but he that cometh after me is mightier than I--In Mark and Luke this is more emphatic--"But there cometh the Mightier than I" (Mr 1:7; Lu 3:16).

whose shoes--sandals.

I am not worthy to bear--The sandals were tied and untied, and borne about by the meanest servants.

he shall baptize you--the emphatic "He": "He it is," to the exclusion of all others, "that shall baptize you."

with the Holy Ghost--"So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that 'Mightier than I that is coming after me' are too high an honor for me; I am but the servant, but the Master is coming; I administer but the outward symbol of purification; His it is, as His sole prerogative, to dispense the inward reality." Beautiful spirit, distinguishing this servant of Christ throughout!

and with fire--To take this as a distinct baptism from that of the Spirit--a baptism of the impenitent with hell-fire--is exceedingly unnatural. Yet this was the view of Origen among the Fathers; and among moderns, of Neander, Meyer, De Wette, and Lange. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul--searching, consuming, refining, sublimating--as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems--water and fire--are employed to set forth the same purifying operations of the Holy Ghost upon the soul.

12. Whose fan--winnowing fan.

is in his hand--ready for use. This is no other than the preaching of the Gospel, even now beginning, the effect of which would be to separate the solid from the spiritually worthless, as wheat, by the winnowing fan, from the chaff. (Compare the similar representation in Mal 3:1-3).

and he will throughly purge his floor--threshing-floor; that is, the visible Church.

and gather his wheat--His true-hearted saints; so called for their solid worth (compare Am 9:9; Lu 22:31).

into the garner--"the kingdom of their Father," as this "garner" or "barn" is beautifully explained by our Lord in the parable of the wheat and the tares (Mt 13:30, 43).

but he will burn up the chaff--empty, worthless professors of religion, void of all solid religious principle and character (see Psa 1:4).

with unquenchable fire--Singular is the strength of this apparent contradiction of figures:--to be burnt up, but with a fire that is unquenchable; the one expressing the utter destruction of all that constitutes one's true life, the other the continued consciousness of existence in that awful condition.

Luke adds the following important particulars (Lu 3:18-20):

Lu 3:18:

And many other things in his exhortation preached he unto the people--showing that we have here but an abstract of his teaching. Besides what we read in Joh 1:29, 33, 34; 3:27-36, the incidental allusion to his having taught his disciples to pray (Lu 11:1)--of which not a word is said elsewhere--shows how varied his teaching was.

Lu 3:19:

But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done--In this last clause we have an important fact, here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things, and heard John gladly" (Mr 6:20).

Lu 3:20:

Added yet this above all, that he shut up John in prison--This imprisonment of John, however, did not take place for some time after this; and it is here recorded merely because the Evangelist did not intend to recur to his history till he had occasion to relate the message which he sent to Christ from his prison at Machærus (Lu 7:18, &c.).

Mt 3:13-17. Baptism of Christ and Descent of the Spirit upon Him Immediately Thereafter. ( = Mr 1:9-11; Lu 3:21, 22; Joh 1:31-34).

Baptism of Christ (Mt 3:13-15).

13. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him--Moses rashly anticipated the divine call to deliver his people, and for this was fain to flee the house of bondage, and wait in obscurity for forty years more (Ex 2:11, &c.). Not so this greater than Moses. All but thirty years had He now spent in privacy at Nazareth, gradually ripening for His public work, and calmly awaiting the time appointed of the Father. Now it had arrived; and this movement from Galilee to Jordan is the step, doubtless, of deepest interest to all heaven since that first one which brought Him into the world. Luke (Lu 3:21) has this important addition--"Now when all the people were baptized, it came to pass, that Jesus being baptized," &c.--implying that Jesus waited till all other applicants for baptism that day had been disposed of, ere He stepped forward, that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass "whereon yet never man sat" (Lu 19:30), and lay in a sepulchre "wherein was never man yet laid" (Joh 19:41), so in His baptism, too. He would be "separate from sinners."

14. But John forbade him--rather, "was (in the act of) hindering him," or "attempting to hinder him."

saying, I have need to be baptized of thee, and comest thou to me?--(How John came to recognize Him, when he says he knew Him not, see on John 1. 31-34.) The emphasis of this most remarkable speech lies all in the pronouns: "What! Shall the Master come for baptism to the servant--the sinless Saviour to a sinner?" That thus much is in the Baptist's words will be clearly seen if it be observed that he evidently regarded Jesus as Himself needing no purification but rather qualified to impart it to those who did. And do not all his other testimonies to Christ fully bear out this sense of the words? But it were a pity if, in the glory of this testimony to Christ, we should miss the beautiful spirit in which it was borne--"Lord, must I baptize Thee? Can I bring myself to do such a thing?"--reminding us of Peter's exclamation at the supper table, "Lord, dost Thou wash my feet?" while it has nothing of the false humility and presumption which dictated Peter's next speech. "Thou shalt never wash my feet" (Joh 13:6, 8).

15. And Jesus answering said unto him, Suffer it to be so now--"Let it pass for the present"; that is, "Thou recoilest, and no wonder, for the seeming incongruity is startling; but in the present case do as thou art bidden."

for thus it becometh us--"us," not in the sense of "me and thee," or "men in general," but as in Joh 3:11.

to fulfil all righteousness--If this be rendered, with Scrivener, "every ordinance," or, with Campbell, "every institution," the meaning is obvious enough; and the same sense is brought out by "all righteousness," or compliance with everything enjoined, baptism included. Indeed, if this be the meaning, our version perhaps best brings out the force of the opening word "Thus." But we incline to think that our Lord meant more than this. The import of circumcision and of baptism seems to be radically the same. And if our remarks on the circumcision of our Lord (see on Lu 2:21-24) are well founded, He would seem to have said, "Thus do I impledge Myself to the whole righteousness of the Law--thus symbolically do enter on and engage to fulfil it all." Let the thoughtful reader weigh this.

Then he suffered him--with true humility, yielding to higher authority than his own impressions of propriety.

Descent of the Spirit upon the Baptized Redeemer (Mt 3:16, 17).

16. And Jesus when he was baptized, went up straightway out of the water--rather, "from the water." Mark has "out of the water" (Mr 1:10). "and"--adds Luke (Lu 3:21), "while He was praying"; a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, probably, while yet in the water--His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground; the work before Him, the needed and expected Spirit to rest upon Him for it, and the glory He would then put upon the Father that sent Him--would not these fill His breast, and find silent vent in such form as this?--"Lo, I come; I delight to do Thy will, O God. Father, glorify Thy name. Show Me a token for good. Let the Spirit of the Lord God come upon Me, and I will preach the Gospel to the poor, and heal the broken-hearted, and send forth judgment unto victory." While He was yet speaking--

lo, the heavens were opened--Mark says, sublimely, "He saw the heavens cleaving" (Mr 1:10).

and he saw the Spirit of God descending--that is, He only, with the exception of His honored servant, as he tells us himself (Joh 1:32-34); the by-standers apparently seeing nothing.

like a dove, and lighting upon him--Luke says, "in a bodily shape" (Lu 3:22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song of Solomon (So 6:9). This is chaste purity. Again, "Be ye harmless as doves," says Christ Himself (Mt 10:16). This is the same thing, in the form of inoffensiveness towards men. "A conscience void of offense toward God and toward men" (Ac 24:16) expresses both. Further, when we read in the Song of Solomon (So 2:14), "O my dove, that art in the clefts of the rocks, in the secret places of the stairs (see Is 60:8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely"--it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word--not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Ge 8:11)--when we read (Psa 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the "separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever!" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit descending from heaven like a dove, and IT ABODE UPON Him." And lest we should think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending AND REMAINING ON Him, the same is He which baptizeth with the Holy Ghost. And I saw and bare record that this is the Son of God" (Joh 1:32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (Is 11:2), "And the Spirit of the Lord shall rest upon Him," we cannot doubt that it was this permanent and perfect resting of the Holy Ghost upon the Son of God--now and henceforward in His official capacity--that was here visibly manifested.

17. And lo a voice from heaven, saying, This is--Mark and Luke give it in the direct form, "Thou art." (Mr 1:11; Lu 3:22).

my beloved Son, in whom I am well pleased--The verb is put in the aorist to express absolute complacency, once and for ever felt towards Him. The English here, at least to modern ears, is scarcely strong enough. "I delight" comes the nearest, perhaps, to that ineffable complacency which is manifestly intended; and this is the rather to be preferred, as it would immediately carry the thoughts back to that august Messianic prophecy to which the voice from heaven plainly alluded (Is 42:1), "Behold My Servant, whom I uphold; Mine Elect, IN WHOM My soul delighteth." Nor are the words which follow to be overlooked, "I have put My Spirit upon Him; He shall bring forth judgment to the Gentiles." (The Septuagint perverts this, as it does most of the Messianic predictions, interpolating the word "Jacob," and applying it to the Jews). Was this voice heard by the by-standers? From Matthew's form of it, one might suppose it so designed; but it would appear that it was not, and probably John only heard and saw anything peculiar about that great baptism. Accordingly, the words, "Hear ye Him," are not added, as at the Transfiguration.

John the Baptist - John, surnamed The Baptist, because he required those to be baptized who professed to be contrite because of their sins, was the son of a priest named Zacharias, and his wife Elisabeth, and was born about A. M. 3999, and about six months before our blessed Lord. Of his almost miraculous conception and birth, we have a circumstantial account in the Gospel of Luke, chap. 1: to which, and the notes there, the reader is requested to refer. For his fidelity in reproving Herod for his incest with his brother Philip's wife, he was cast into prison, no doubt at the suggestion of Herodias, the profligate woman in question. He was at last beheaded at her instigation, and his head given as a present to Salome, her daughter, who, by her elegant dancing, had highly gratified Herod, the paramour of her incestuous mother. His ministry was short; for he appears to have been put to death in the 27th or 28th year of the Christian era.

Came - preaching - Κηρυσσων, proclaiming, as a herald, a matter of great and solemn importance to men; the subject not his own, nor of himself, but from that God from whom alone he had received his commission. See on the nature and importance of the herald's office, at the end of this chapter. Κηρυσσειν, says Rosenmuller, de iis dicitur, qui in Plateis, in Campis, in Aere aperto, ut a multis audiantur, vocem tollunt, etc. "The verb κηρυσσειν is applied to those who, in the streets, fields, and open air, lift up their voice, that they may be heard by many, and proclaim what has been committed to them by regal or public authority; as the Kerukes among the Greeks, and the Precones among the Romans."

The wilderness of Judea - That is, the country parts, as distinguished from the city; for in this sense the word wilderness, מדבר midbar or מדבריות midbarioth, is used among the rabbins. John's manner of life gives no countenance to the eremite or hermit's life, so strongly recommended and applauded by the Roman Church.

Repent - Μετανοειτε. This was the matter of the preaching. The verb μετανοεω is either compounded of μετα, after, and νοειν to understand, which signifies that, after hearing such preaching, the sinner is led to understand, that the way he has walked in was the way of misery, death, and hell. Or the word may be derived from μετα after, and ανοια, madness, which intimates that the whole life of a sinner is no other than a continued course of madness and folly: and if to live in a constant opposition to all the dictates of true wisdom; to wage war with his own best interests in time and eternity; to provoke and insult the living God; and, by habitual sin, to prepare himself only for a state of misery, be evidences of insanity, every sinner exhibits them plentifully. It was from this notion of the word, that the Latins termed repentance resipiscentia, a growing wise again, from re and sapere; or, according to Tertullian, Resipiscentia, quasi receptio mentis ad se, restoring the mind to itself: Contra Marcion, lib. ii. Repentance, then, implies that a measure of Divine wisdom is communicated to the sinner, and that he thereby becomes wise to salvation. That his mind, purposes, opinions, and inclinations, are changed; and that, in consequence, there is a total change in his conduct. It need scarcely be remarked, that, in this state, a man feels deep anguish of soul, because he has sinned against God, unfitted himself for heaven, and exposed his soul to hell. Hence, a true penitent has that sorrow, whereby he forsakes sin, not only because it has been ruinous to his own soul, but because it has been offensive to God.

The kingdom of heaven is at hand - Referring to the prophecy of Daniel, Dan 7:13,Dan 7:14, where the reign of Christ among men is expressly foretold. This phrase, and the kingdom of God, mean the same thing, viz. the dispensation of infinite mercy, and manifestation of eternal truth, by Christ Jesus, producing the true knowledge of God, accompanied with that worship which is pure and holy, worthy of that God who is its institutor and its object. But why is this called a kingdom? Because it has its laws, all the moral precepts of the Gospel: its subjects, all who believe in Christ Jesus: and its king, the Sovereign of heaven and earth. N. B. Jesus Christ never saved a soul which he did not govern; nor is this Christ precious or estimable to any man who does not feel a spirit of subjection to the Divine will.

But why is it called the kingdom of Heaven? Because God designed that his kingdom of grace here should resemble the kingdom of glory above. And hence our Lord teaches us to pray, Thy will be done on earth, as it is in heaven. The kingdom of heaven is not meat and drink, says St. Paul, Rom 14:17; does not consist in the gratification of sensual passions, or worldly ambition; but is righteousness, peace, and joy, in the Holy Ghost. Now what can there be more than this in glory? Righteousness, without mixture of sin; peace, without strife or contention; joy, in the Holy Ghost, spiritual joy, without mixture of misery! And all this, it is possible, by the grace of the Lord Jesus Christ, to enjoy here below. How then does heaven itself differ from this state? Answer. It makes the righteousness eternal, the peace eternal, and the joy eternal. This is the heaven of heavens! The phrase, kingdom of heaven, מלכות שמים malcuth shamayim, is frequently used by the rabbinical writers, and always means, the purity of the Divine worship, and the blessedness which a righteous man feels when employed in it.

It is farther added, This kingdom is at hand. The dispensation of the glorious Gospel was now about to be fully opened, and the Jews were to have the first offers of salvation. This kingdom is also at hand to us; and wherever Christ crucified is preached, there is salvation to be found. Jesus is proclaimed to thee, O man! as infinitely able and willing to save. Believe in his name - cast thy soul upon his atonement, and enter into rest!

The voice of one crying in the wilderness - Or, A voice of a crier in the wilderness. This is quoted from Isa 40:3, which clearly proves that John the Baptist was the person of whom the prophet spoke.

The idea is taken from the practice of eastern monarchs, who, whenever they entered upon an expedition, or took a journey through a desert country, sent harbingers before them, to prepare all things for their passage; and pioneers to open the passes, to level the ways, and to remove all impediments. The officers appointed to superintend such preparations were called by the Latins, stratores.

Diodorus's account of the march of Semiramis into Media and Persia, will give us a clear notion of the preparation of the way for a royal expedition. "In her march to Ecbatane, she came to the Zarcean mountain, which, extending many furlongs, and being full of craggy precipices and deep hollows, could not be passed without making a great compass about. Being therefore desirous of leaving an everlasting memorial of herself, as well as shortening the way, she ordered the precipices to be digged down, and the hollows to be filled up; and, at a great expense, she made a shorter and more expeditious road, which, to this day, is called from her, The road of Semiramis. Afterwards she went into Persia, and all the other countries of Asia, subject to her dominion; and, wherever she went, she ordered the mountains and precipices to be leveled, raised causeways in the plain country, and, at a great expense, made the ways passable." Diod. Sic. lib. ii. and Bp. Lowth.

The Jewish Church was that desert country, to which John was sent, to announce the coming of the Messiah. It was destitute at that time of all religious cultivation, and of the spirit and practice of piety; and John was sent to prepare the way of the Lord, by preaching the doctrine of repentance. The desert is therefore to be considered as affording a proper emblem of the rude state of the Jewish Church, which is the true wilderness meant by the prophet, and in which John was to prepare the way of the promised Messiah. The awful importance of the matter, and the vehemence of the manner of the Baptist's preaching, probably acquired him the character of the crier, Βοων. For the meaning of the word John, see the note on Mar 1:4.

His raiment of camel's hair - A sort of coarse or rough covering, which, it appears, was common to the prophets, Zac 13:4. In such a garment we find Elijah clothed, 2Kgs 1:8. And as John had been designed under the name of this prophet, Mal 4:5, whose spirit and qualifications he was to possess, Luk 1:17, he took the same habit and lived in the same state of self-denial.

His meat was locusts - Ακριδες. Ακρις may either signify the insect called the locust, which still makes a part of the food in the land of Judea; or the top of a plant. Many eminent commentators are of the latter opinion; but the first is the most likely. The Saxon translator has grasshoppers.

Wild honey - Such as he got in the rocks and hollows of trees, and which abounded in Judea: see 1Sam 14:26. It is most likely that the dried locusts, which are an article of food in Asiatic countries to the present day, were fried in the honey, or compounded in some manner with it. The Gospel according to the Hebrews, as quoted by Epiphanius, seems to have taken a similar view of the subject, as it adds here to the text, Ου η γευσις ην του μαννα, ως εγκρις εν ελαιω. And its taste was like manna, as a sweet cake baked in oil.

Jordan - Many of the best MSS. and versions, with Mar 1:5, add ποταμω, the river Jordan; but the definitive article, with which the word is generally accompanied, both in the Hebrew and the Greek, is, sufficient; and our article the, which should ever be used in the translation, expresses the force of the other.

Were baptized - In what form baptism was originally administered, has been deemed a subject worthy of serious dispute. Were the people dipped or sprinkled? for it is certain βαπτω and βαπτιζω mean both. They were all dipped, say some. Can any man suppose that it was possible for John to dip all the inhabitants of Jerusalem and Judea, and of all the country round about the Jordan? Were both men and women dipped, for certainly both came to his baptism? This could never have comported either with safety or with decency. Were they dipped in their clothes? This would have endangered their lives, if they had not with them change of raiment: and as such a baptism as John's (however administered) was, in several respects, a new thing in Judea, it is not at all likely that the people would come thus provided. But suppose these were dipped, which I think it would be impossible to prove, does it follow that, in all regions of the world, men and women must be dipped, in order to be evangelically baptized? In the eastern countries, bathings were frequent, because of the heat of the climate, it being there so necessary to cleanliness and health; but could our climate, or a more northerly one, admit of this with safety, for at least three-fourths of the year? We may rest assured that it could not. And may we not presume, that if John had opened his commission in the north of Great Britain, for many months of the year, he would have dipped neither man nor woman, unless he could have procured a tepid bath? Those who are dipped or immersed in water, in the name of the Holy Trinity, I believe to be evangelically baptized - those who are washed or sprinkled with water in the name of the Father, and of the Son, and of the Holy Ghost, I believe to be equally so; and the repetition of such a baptism I believe to be profane. Others have a right to believe the contrary, if they see good. After all, it is the thing signified, and not the mode, which is the essential part of the sacrament. See the note on Mar 10:16.

Confessing their sins - Εξομολογουμενοι, earnestly acknowledging that their sins were their own. And thus taking the whole blame upon themselves, and laying nothing to the charge of God or man. This is essential to true repentance; and, till a man take the whole blame on himself, he cannot feel the absolute need he has of casting his soul on the mercy of God, that he may be saved.

Pharisees - A very numerous sect among the Jews, who, in their origin, were, very probably, a pure and holy people. It is likely that they got the name of Pharisees, i.e. Separatists, (from פרש pharash, to separate), from their separating themselves from the pollution of the Jewish national worship; and hence, the word in the Anglo-saxon version is, holy persons who stand apart, or by themselves: but, in process of time, like all religious sects and parties, they degenerated: they lost the spirit of their institution, they ceased to recur to first principles, and had only the form of godliness, when Jesus Christ preached in Judea; for he bore witness, that they did make the outside of the cup and platter clean - they observed the rules of their institution, but the spirit was gone.

Sadducees - A sect who denied the existence of angels and spirits, consequently all Divine influence and inspiration, and also the resurrection of the dead. The Sadducees of that time were the Materialists and Deists of the Jewish nation. When the sect of the Pharisees arose cannot be distinctly ascertained; but it is supposed to have been some time after the Babylonish captivity. The sect of the Sadducees were the followers of one Sadok, a disciple of Antigonus Sochaeus, who flourished about three centuries before Christ. There was a third sect among the Jews, called the Essenes or Essenians, of whom I shall have occasion to speak on Mat 19:12.

Come to his baptism - The Ethiopic version adds the word privately here, the translator probably having read λαθρα in his copy, which gives a very remarkable turn to the passage. The multitudes, who had no worldly interest to support, no character to maintain by living in their usual way, came publicly, and openly acknowledged that they were Sinners; and stood in need of mercy. The others, who endeavored to secure their worldly interests by making a fair show in the flesh, are supposed to have come privately, that they might not be exposed to reproach; and that they might not lose their reputation for wisdom and sanctity, which their consciences, under the preaching of the Baptist, told them they had no right to. See below.

O generation of vipers - Γεννηματα εχιδνων. A terribly expressive speech. A serpentine brood, from a serpentine stock. As their fathers were, so were they, children of the wicked one. This is God's estimate of a Sinner, whether he wade in wealth, or soar in fame. The Jews were the seed of the serpent, who should bruise the heel of the woman's seed, and whose head should be bruised by him.

Who hath warned you - Or, privately shown you. Τις υπεδιξεν - from υπο, under, and δεικνυμαι, to show. Does not this seem to allude to the reading of the Ethiopic noticed above? They came privately: and John may be supposed to address them thus: "Did any person give you a private warning? No, you received your convictions under the public ministry of the word. The multitudes of the poor and wretched, who have been convinced of sin, have publicly acknowledged their crimes, and sought mercy - God will unmask you - you have deceived the people - you have deceived yourselves - you must appear just what you are; and, if you expect mercy from God, act like the penitent multitude, and bring forth Fruit worthy of repentance. Do not begin to trifle with your convictions, by thinking, that because you are descendants of Abraham, therefore you are entitled to God's favor; God can, out of these stones (pointing probably to those scattered about in the desert, which he appears to have considered as an emblem of the Gentiles) raise up a faithful seed, who, though not natural descendants of your excellent patriarch, yet shall be his worthy children, as being partakers of his faith, and friends of his God." It should be added, that the Greek word also signifies plain or ample information. See on Luk 6:47 (note).

The wrath to come? - The desolation which was about to fall on the Jewish nation for their wickedness, and threatened in the last words of their own Scriptures. See Mal 4:6. Lest I come and smite the earth את הארץ (et ha-arets, this very land) with a curse. This wrath or curse was coming: they did not prevent it by turning to God, and receiving the Messiah, and therefore the wrath of God came upon them to the uttermost. Let him that readeth understand.

And now also the axe is laid - Or, Even now the axe lieth. As if he had said, There is not a moment to spare - God is about to cut off every impenitent soul - you must therefore either turn to God immediately, or be utterly and finally ruined. It was customary with the prophets to represent the kingdoms, nations, and individuals, whose ruin they predicted, under the notion of forests and trees, doomed to be cut down. See Jer 46:22, Jer 46:23; Eze 31:3, Eze 31:11, Eze 31:12. The Baptist follows the same metaphor: the Jewish nation is the tree, and the Romans the axe, which, by the just judgment of God, was speedily to cut it down. It has been well observed, that there is an allusion here to a woodman, who, having marked a tree for excision, lays his axe at its root, and strips off his outer garment, that he may wield his blows more powerfully, and that his work may be quickly performed. For about sixty years before the coming of Christ, this axe had been lying at the root of the Jewish tree, Judea having been made a province to the Roman empire, from the time that Pompey took the city of Jerusalem, during the contentions of the two brothers Hyrcanus and Aristobulus, which was about sixty-three years before the coming of Christ. See Joseph. Antiq. l. xiv. c. 1-5. But as the country might be still considered as in the hands of the Jews, though subject to the Romans, and God had waited on them now nearly ninety years from the above time, expecting them to bring forth fruit, and none was yet produced; he kept the Romans as an axe, lying at the root of this tree, who were ready to cut it down the moment God gave them the commission.

But he that cometh after me - Or, I coming after me, who is now on his way, and will shortly make his appearance. Jesus Christ began his ministry when he was thirty years of age, Luk 3:23, which was the age appointed by the law, Num 4:3. John the Baptist was born about six months before Christ; and, as he began his public ministry when thirty years of age, then this coming after refers to six months after the commencement of John's public preaching, at which time Christ entered upon his.

Whose shoes I am not worthy to bear - This saying is expressive of the most profound humility and reverence. To put on, take off, and carry the shoes of their masters, was, not only among the Jews, but also among the Greeks and Romans, the work of the vilest slaves. This is amply proved by Kypke, from Arrian, Plutarch, and the Babylonian Talmud.

With the Holy Ghost, and with fire - That the influences of the Spirit of God are here designed, needs but little proof. Christ's religion was to be a spiritual religion, and was to have its seat in the heart. Outward precepts, however well they might describe, could not produce inward spirituality. This was the province of the Spirit of God, and of it alone; therefore he is represented here under the similitude of fire, because he was to illuminate and invigorate the soul, penetrate every part, and assimilate the whole to the image of the God of glory. See on Joh 3:5 (note).

With fire - Και πυρι. This is wanting in E. S. (two MSS. one of the ninth, the other of the tenth century) eight others, and many Evangelistaria, and in some versions and printed editions; but it is found in the parallel place, Luk 3:16, and in the most authentic MSS. and versions. It was probably the different interpretations given of it by the fathers that caused some transcribers to leave it out of their copies.

The baptism of fire has been differently understood among the primitive fathers. Some say, it means the tribulations, crosses, and afflictions, which believers in Christ are called to pass through. Hence the author of the Opus Imperfectum, on Matthew, says, that there are three sorts of baptism,

1. that of water;

2. that of the Holy Ghost; and,

3. that of tribulations and afflictions, represented under the notion of fire.

He observes farther, that our blessed Lord went through these three baptisms:

1. That of water, he received from the hands of John.

2. That of the Holy Spirit he received from the Father. And,

3. That of fire, he had in his contest with Satan in the desert.

St. Chrysostom says; it means the superabundant graces of the Spirit. Basil and Theophilus explain it of the fire of hell. Cyril, Jerome, and others, understand by it the descent of the Holy Spirit, on the day of pentecost.

Hilary says, it means a fire that the righteous must pass through in the day of judgment, to purify them from such defilements as necessarily cleaved to them here, and with which they could not be admitted into glory.

Ambrose says, this baptism shall be administered at the gate of paradise, by John Baptist; and he thinks that this is what is meant by the flaming sword, Gen 3:24.

Origen and Lactantius conceive it to be a river of fire, at the gate of heaven, something similar to the Phlegethon of the heathens; but they observe, that when the righteous come to pass over, the liquid flames shall divide, and give them a free passage: that Christ shall stand on the brink of it, and receive through the flames all those, and none but those, who have received in this world the baptism of water in his name: and that this baptism is for those who, having received the faith of Christ, have not, in every respect, lived conformably to it; for, though they laid the good foundation, yet they built hay, straw, and stubble upon it, and this work of theirs must be tried, and destroyed by this fire. This, they think, is St. Paul's meaning, 1Cor 3:13-15. If any man build on this foundation (viz. Jesus Christ) gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest: and the fire shall try every man's work, of what sort it is. - If any man's work be burnt, he shall suffer loss: but he himself shall be saved; yet so as By Fire. From this fire, understood in this way, the fathers of the following ages, and the schoolmen, formed the famous and lucrative doctrine of Purgatory. Some in the primitive Church thought that fire should be, in some way or other, joined to the water in baptism; and it is supposed that they administered it by causing the person to pass between two fires, or to leap through the flame; or by having a torch, or lighted candle, present. Thus have those called Doctors of the Church trifled. The exposition which I have given, I believe to be the only genuine one.

Whose fan is in his hand - The Romans are here termed God's fan, as, in Mat 3:10, they were called his axe, and, in Mat 22:7, they are termed his troops or armies.

The winnowing fan of the Hindoos is square, made of split bamboo; and the corn is winnowed by waving the fan backwards with both hands - "Whose fan is in his hand."

His floor - Does not this mean the land of Judea, which had been long, as it were, the threshing-floor of the Lord? God says, he will now, by the winnowing fan (viz. the Romans) thoroughly cleanse this floor - the wheat, those who believe in the Lord Jesus, he will gather into his garner, either take to heaven from the evil to come, or put in a place of safety, as he did the Christians, by sending them to Pella, in Coelosyria, previously to the destruction of Jerusalem. But he will burn up the chaff - the disobedient and rebellions Jews, who would not come unto Christ, that they might have life.

Unquenchable fire - That cannot be extinguished by man.

John forbad him - Earnestly and pressingly opposed him: this is the proper import of the words διεκωλευεν αυτον. I have observed that δια, in composition, most frequently, if not always, strengthens the signification in classic authors. - Wakefield.

To fulfill all righteousness - That is, Every righteous ordinance: so I think the words πασαν δικαιοσυνην should be translated; and so our common version renders a similar word, Luk 1:6. The following passage, quoted from Justin Martyr, will doubtless appear a strong vindication of this translation. "Christ was circumcised, and observed all the other ordinances of the law of Moses, not with a view to his own justification; but to fulfill the dispensation committed to him by the Lord, the God and Creator of all things." - Wakefield.

How remarkable are the following words of Creeshna (an Incarnation of the Supreme God, according to the Hindoo theology) related in the Bhagvat Geeta, p. 47. Addressing his disciple Arjoon, he says, "I myself, Arjoon, have not, in the three regions of the universe, any thing which is necessary for me to perform; nor any thing to obtain, which is not obtained; and yet I live in the exercise of the moral duties. If I were not vigilantly to attend to those duties, all men would presently follow my example. If I were not to perform the moral actions, this world would fail in their duties: I should be the cause of spurious births, and should drive the people from the right way. As the ignorant perform the duties of life from a hope of reward, so the wise man, out of respect to the opinions and prejudices of mankind, should perform the same without motives of interest. The wise man, by industriously performing all the duties of life, should induce the vulgar to attend to them."

The Septuagint use this word often for the Hebrew משפת mishpat, judgment, appointment. And in Eze 18:19, Eze 18:21, the person who δικαιοσυνην και ελεος πεποιηκε - hath done righteousness and mercy, is he who sacredly attended to the performance of all the religious ordinances mentioned in that chapter, and performed them in the genuine spirit of mercy. Δικαιωματα is used 1 Maccabees 1:13, 49; 2:21, and in Heb 10:1, Heb 10:10, to denote religious ceremonies. Michaelis supposes that כל חק kol chok, all religious statutes or ordinances, were the words used in the Hebrew original of this Gospel.

But was this an ordinance? Undoubtedly: it was the initiatory ordinance of the Baptist's dispensation. Now, as Christ had submitted to circumcision, which was the initiatory ordinance of the Mosaic dispensation, it was necessary that he should submit to this, which was instituted by no less an authority, and was the introduction to his own dispensation of eternal mercy and truth. But it was necessary on another account: Our Lord represented the high priest, and was to be the high priest over the house of God: - now, as the high priest was initiated into his office by washing and anointing, so must Christ: and hence he was baptized, washed, and anointed by the Holy Ghost. Thus he fulfilled the righteous ordinance of his initiation into the office of high priest, and thus was prepared to make an atonement for the sins of mankind.

Then he suffered him - In the Opus Imperfectum, quoted by Griesbach, there is the following addition, which, at least, may serve to show the opinion of its author: Et Johannes quidem baptizauit ilium in aqua, ille autem Johannem cum Spiritu. "Then John baptized him with water, and he baptized John with the Spirit."

The heavens were opened unto him - That is, to John the Baptist - and he, John, saw the Spirit of God - lighting upon him, i.e. Jesus. There has been some controversy about the manner and form in which the Spirit of God rendered itself visible on this occasion. St. Luke, Luk 3:22, says it was in a bodily shape like to a dove: and this likeness to a dove some refer to a hovering motion, like to that of a dove, and not to the form of the dove itself: but the terms of the text are too precise to admit of this far-fetched interpretation.

This passage affords no mean proof of the doctrine of the Trinity. That three distinct persons are here, represented, there can be no dispute.

1. The person of Jesus Christ, baptized by John in Jordan.

2. The person of the Holy Ghost in a bodily shape, (σωματικω ειδει, Luk 3:22) like a dove.

3. The person of the Father; a voice came out of heaven, saying, This is my beloved Son, etc.

The voice is here represented as proceeding from a different place to that in which the persons of the Son and Holy Spirit were manifested; and merely, I think, more forcibly to mark this Divine personality.

In whom I am well pleased - Εν ω ενδακησα in whom I have delighted - though it is supposed that the past tense is here used for the present: but see the note on Mat 17:5. By this voice, and overshadowing of the Spirit, the mission of the Lord Jesus was publicly and solemnly accredited; God intimating that he had before delighted in him: the law, in all its ordinances, having pointed him out, for they could not be pleasing to God, but as they were fulfilled in, and showed forth, the Son of man, till, he came.

As the office of a herald is frequently alluded to in this chapter, and also in various other parts of the New Testament, I think it best to give a full account of it here, especially as the office of the ministers of the Gospel is represented by it. Such persons can best apply the different correspondences between their own and the herald's office.

At the Olympic and Isthmian games, heralds were persons of the utmost consequence and importance. Their office was: -

1. To proclaim from a scaffold, or elevated place, the combat that was to be entered on.

2. To summon the Agonistae, or contenders, to make their appearance, and to announce their names.

3. To specify the prize for which they were to contend.

4. To admonish and animate, with appropriate discourses, the athletae, or combatants.

5. To set before them, and explain, the laws of the agones, or contenders; that they might see that even the conqueror could not receive the crown or prize, unless he had strove lawfully.

6. After the conflict was ended, to bring the business before the judges, and, according to their determination, to proclaim the victor.

7. To deliver the prize to the conqueror, and to put the crown on his head, in the presence of the assembly.

8. They were the persons who convoked all solemn and religious assemblies, and brought forth, and often slew, the sacrifices offered on those occasions.

9. They frequently called the attention of the people, during the sacrifices, to the subject of devotion, with hoc age! τουτο πραττε: mind what you are about, don't be idle; think of nothing else. See Plutarch in Coriolanus.

The office, and nearly the word itself, was in use among the ancient Babylonians, as appears from Dan 3:4, where the Chaldee word כרוזא caroza, is rendered by the Septuagint κηρυξ kerux, and by our translation, very properly, herald. His business in the above place was to call an assembly of the people, for the purpose of public worship; to describe the object and nature of that worship, and the punishment to be inflicted on those who did not join in the worship, and properly assist in the solemnities of the occasion. Dan 3:4, is the only place in our translation, in which the word herald is used: but the word κηρυξ, used by St. Paul, 1Tim 2:7; 2Tim 1:11, and by St. Peter, 2Pet 3:5, is found in the Septuagint, Gen 41:43, as well as in Dan 3:4, and the verb κηρυσσω is found in different places of that version, and in a great number of places in the New Testament.

It is worthy of remark, that the office of the κηρυξ, kerux, or herald, must have been anciently known, and indeed established, among the Egyptians: for in Gen 41:43, where an account is given of the promotion of Joseph to the second place in the kingdom, where we say, And they cried before him, saying, Bow the knee; the Septuagint has και εκηρυξεν εμπροσθεν αυτου κηρυξ· And a Herald made proclamation before him. As the Septuagint translated this for Ptolemy Philadelphus, the Egyptian king, and were in Egypt when they translated the law, we may safely infer that the office was not only known, but in use among the Egyptians, being denominated in their language אברק abrek, which our translators, following the Vulgate, have rendered, Bow the knee; but which the Septuagint understood to be the title of an officer, who was the same among the Egyptians as the κηρυξ among the Greeks. This is a probable meaning of the word, which escaped me when I wrote the note on Gen 41:43.

As every kind of office had some peculiar badge, or ensign, by which it was known among the ancients, so the heralds were known by generally carrying a caduceus. This was a rod with two spread wings at the top, and about which two serpents were entwined. The poets fabled that this rod was given by Apollo, the god of wisdom and music, to Mercury, the god of eloquence, and the messenger of the gods. To it wonderful properties are ascribed - especially that it produces sleep, and that it raises the dead. Who does not at once see, that the caduceus and its properties clearly point out the office, honor, and influence of the herald? As persons of strong voice, and ready speech, and copious eloquence, were always chosen for heralds, they were represented as endued with wisdom and eloquence from above. They lulled men to sleep, i.e. by their persuasive powers of speech, they calmed the turbulent dispositions of an inflamed populace, when proceeding to acts of rebellion and anarchy; or they roused the dormant zeal of the community, who, through long oppression, despairing of succor or relief, seemed careless about their best interests being stupidly resolved to sink under their burdens, and expect release only in death.

As to the caduceus itself, it was ever the emblem of peace among the ancients: the rod was the emblem of power; the two serpents, of wisdom and prudence; and the two wings, of diligence and despatch. The first idea of this wonderful rod seems to have been borrowed from the rod of Moses. See the note on Exo 4:17.

The word κηρυξ kerux, or herald, here used, is evidently derived from κηρυσσειν, to proclaim, call aloud; and this from γηρυς, the voice; because these persons were never employed in any business, but such only as could not be transacted but by the powers of speech, and the energy of ratiocination.

For the derivation of the word herald, we must look to the northern languages. Its meaning in Junius, Skinner, and Minshieu, are various, but not essentially different; they all seem to point out different parts of the herald's office.

1. In the Belgic, heer signifies army. Hence heer-alt, a senior officer, or general, in the army.

2. Or heer-held, the hero of the army: he who had distinguished himself most in his country's behalf.

3. Or from the Gallo-teutonic herr-haut, the high lord, because their persons were so universally respected, as we have already seen.

4. Or from the simple Teutonic herr-hold, he who is faithful to his lord.

5. And, lastly, according to Minshieu, from the verb hier-holden, stop here; because, in proclaiming peace, they arrested bloodshed and death, and prevented the farther progress of war.

These officers act an important part in all heroic history, and particularly in the Iliad and Odyssey, from which, as the subject is of so much importance, I shall make a few extracts.

I. Their character was sacred. Homer gives them the epithet of divine, θειοι. - Δολων, Ευμηδεος υιος, Κηρυκος θειοιο.

Iliad x. 315 "Dolon, son of Eumedes, the divine herald." They were also termed inviolable, ασυλοι; also, great, admirable, etc. In the first book of the Iliad, we have a proof of the respect paid to heralds, and the inviolability of their persons. Agamemnon commands the heralds, Talthybius and Eurybates, his faithful ministers, to go to the tent of Achilles, seize the young Briseis, and bring her to him. They reluctantly obey; but, when they come into the presence of Achilles, knowing the injustice of their master's cause, they are afraid to announce their mission. Achilles, guessing their errand, thus addresses them: - Χαιρετε, κηρυκες, Διος αγγελοι, ηδε και ανδρων. κ. τ. λ. "Hail, O ye heralds, messengers of God and of men! come forward. I cannot blame you - Agamemnon only is culpable, who has sent you for the beautiful Briseis. But come, O godlike Patroclus, bring forth the damsel, and deliver her to them, that they may lead her away," etc., Iliad i. 334, etc.

II. Their functions were numerous; they might enter without danger into besieged cities, or even into battles.

III. They convoked the assemblies of the leaders, according to the orders they received from the general or king.

IV. They commanded silence, when kings were to address the assembly, (Iliad xviii. 503. Κηρυκες δ' αρα λαων ερητυον. See also Iliad ii. 280), and delivered the scepter into their hands, before they began their harangue. Ην δ' απα κηρυξ Χερσι σκηπτρον εθηκε, σιωπησαι τ' εκελευσεν.

Iliad xxiii. 567

V. They were the carriers and executors of the royal commands, (Iliad i. 320), and went in search of those who were summoned to appear, or whose presence was desired.

VI. They were entrusted with the most important missions; and accompanied princes in the most difficult circumstances. Priam, when he went to Achilles, took no person besides a herald with him. (Iliad xxiv. 674, 689). When Ulysses sent two of his companions to treat with the Lestrygons, he sent a herald at the same time. (Odys. x. 102). Agamemnon, when he wished to soften Achilles, joined Eurybates and Hodius, his heralds, to the deputation of the princes. (Iliad ix. 170).

VII. Heralds were employed to proclaim and publish whatever was to be known by the people. (Odys. xx. 276).

VIII. They declared war and proclaimed peace. (Odys. xviii. 334).

IX. They took part in all sacred ceremonies: they mingled the wine and water in the large bowls for the libations, which were made at the conclusion of treaties. They were the priests of the people in many cases; they led forth the victims, cut them in pieces, and divided them among those engaged in the sacrifices. (Odys. i. 109, etc).

X. In Odyssey lib. xvii., a herald presents a piece of flesh to Telemachus, and pours out his wine.

XI. They sometimes waited on princes at table, and rendered them many other personal services. (Iliad ii. 280; Odys. i. 143, etc., 146, 153; ii. 6, 38). In the Iliad, lib. x. 3, Eurybates carries the clothes to Ulysses. And a herald of Alcinous conducts Demodocus, the singer, into the festive hall. (Odys. viii. 470). Many others of their functions, services, and privileges, the reader may see, by consulting Damm's Homeric Lexicon, under Κρω.

In those days - that is, while Jesus dwelt there. In the wilderness of Judea - This was a wilderness properly so called, a wild, barren, desolate place as was that also where our Lord was tempted. But, generally speaking, a wilderness in the New Testament means only a common, or less cultivated place, in opposition to pasture and arable land. Mark 1:1; Luke 3:1.

The kingdom of heaven, and the kingdom of God, are but two phrases for the same thing. They mean, not barely a future happy state, in heaven, but a state to be enjoyed on earth: the proper disposition for the glory of heaven, rather than the possession of it. Is at hand - As if he had said, God is about to erect that kingdom, spoken of by Daniel Dan 2:44; 7:13,14; the kingdom of the God of heaven. It properly signifies here, the Gospel dispensation, in which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory. In some places of Scripture, the phrase more particularly denotes the state of it on earth: in ,others, it signifies only the state of glory: but it generally includes both. The Jews understood it of a temporal kingdom, the seat of which they supposed would be Jerusalem; and the expected sovereign of this kingdom they learned from Daniel to call the Son of man. Both John the Baptist and Christ took up that phrase, the kingdom of heaven, as they found it, and gradually taught the Jews (though greatly unwilling to learn) to understand it right. The very demand of repentance, as previous to it, showed it was a spiritual kingdom, and that no wicked man, how politic, brave, or learned soever, could possibly be a subject of it.

The way of the Lord - Of Christ. Make his paths straight - By removing every thing which might prove a hinderance to his gracious appearance. Isaiah 40:3.

John had his raiment of camels' hair - Coarse and rough, suiting his character and doctrine. A leathern girdle - Like Elijah, in whose spirit and power he came. His food was locusts and wild honey - Locusts are ranked among clean meats, Lev 11:22. But these were not always to be had. So in default of those, he fed on wild honey.

Confessing their sins - Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.

The Pharisees were a very ancient sect among the Jews. They took their name from a Hebrew word, which signifies to separate, because they separated themselves from all other men. They were outwardly strict observers of the law, fasted often, made long prayers, rigorously kept the Sabbath, and paid all tithe, even of mint, anise, and cummin. Hence they were in high esteem among the people. But inwardly, they were full of pride and hypocrisy. The Sadducees were another sect among the Jews, only not so considerable as the Pharisees. They denied the existence of angels, and the immortality of the soul, and by consequence the resurrection of the dead. Ye brood of vipers - In like manner, the crafty Herod is styled a fox, and persons of insidious, ravenous, profane, or sensual dispositions, are named respectively by him who saw their hearts, serpents, dogs, wolves, and swine; terms which are not the random language of passion, but a judicious designation of the persons meant by them. For it was fitting such men should be marked out, either for a caution to others, or a warning to themselves.

Repentance is of two sorts; that which is termed legal, and that which is styled evangelical repentance. The former (which is the same that is spoken of here) is a thorough conviction of sin. The latter is a change of heart (and consequently of life) from all sin to all holiness.

And say not confidently - The word in the original, vulgarly rendered, Think not, seems here, and in many places, not to diminish, but rather add to the force of the word with which it is joined. We have Abraham to our father - It is almost incredible, how great the presumption of the Jews was on this their relation to Abraham. One of their famous sayings was, "Abraham sits near the gates of hell, and suffers no Israelite to go down into it." I say unto you - This preface always denotes the importance of what follows. Of these stones - Probably pointing to those which lay before them.

But the axe also already lieth - That is, there is no room for such idle pretences. Speedy execution is determined against all that do not repent. The comparison seems to be taken from a woodman that has laid down his axe to put off his coat, and then immediately goes to work to cut down the tree. This refers to the wrath to come in verse 7, Mt 3:7. Is hewn down - Instantly, without farther delay.

He shall baptize you with the Holy Ghost and with fire - He shall fill you with the Holy Ghost, inflaming your hearts with that fire of love, which many waters cannot quench. And this was done, even with a visible appearance as of fire, on the day of pentecost.

Whose fan - That is, the word of the Gospel. His floor - That is, his Church, which is now covered with a mixture of wheat and chaff. He will gather the wheat into the garner - Will lay up those who are truly good in heaven.

Mark 1:9; Luke 3:21

It becometh us to fulfil all righteousness - It becometh every messenger of God to observe all his righteous ordinances. But the particular meaning of our Lord seems to be, that it becometh us to do (me to receive baptism, and you to administer it) in order to fulfil, that is, that I may fully perform every part of the righteous law of God, and the commission he hath given me.

And Jesus being baptized - Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions which owe their obligation merely to a Divine command. Surely thus it becometh all his followers to fulfil all righteousness. Jesus had no sin to wash away. And yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on Divine appointments? Lo, the heavens were opened, and he saw the Spirit of God - St. Luke adds, in a bodily form - Probably in a glorious appearance of fire, perhaps in the shape of a dove, descending with a hovering motion, till it rested upon him. This was a visible token of those secret operations of the blessed Spirit, by which he was anointed in a peculiar manner; and abundantly fitted for his public work.

And lo, a voice - We have here a glorious manifestation of the ever - blessed Trinity: the Father speaking from heaven, the Son spoken to, the Holy Ghost descending upon him. In whom I delight - What an encomium is this! How poor to this are all other kinds of praise! To he the pleasure, the delight of God, this is praise indeed: this is true glory: this is the highest, the brightest light, that virtue can appear in.

1 IN those days came John the Baptist, preaching in the wilderness of Judea,

That is, in the 15th. year of Tiberius Caesar (as Luke expo[illegible: 1 letter]nds it, Luk. 3.1.) when Iohn the Baptist, and Christ also were about thirty years of Age. Luk. 3.23. for there was no great Difference betwixt the Age of Christ, and Iohn, as may be learned from Luk. 1.31.41.57. In those days while Ioseph and Mary, and our blessed Lord dwelt in Nazareth, see Exod. 2.11. This Phrase in those days is the same with in those years. It is an ordinary thing in the Hebrew to confound the Words signifying a day, and a year, and the Greeks did the same, as appears by the seventy Interpreters. 1 Sam. 1.3.7. The Evangelists pass over with a great deal of Silence our Saviours Minority, only mentioning Luk. 2.42. his Disputing with the Doctors in the Temple. [came Iohn the Baptist] Iohn the Son of Zacharias, Luk. 3.2. called the Baptist; either, because he baptized Christ, or because by him God instituted the Ordinance of Baptisme, which before that time the Iews used in the Admission of their Proselytes, [Preaching] according to his Commi[illegible: 2 letters]ion, Luk. 3.2. where it is said. The word of the Lord came to him [in the Wilderness of Iudea] some parts of Iudea, where Houses and Inhabitants were very few: None must think that the History of the second Chapter, is continued in this, there was a distance of twenty eight or twenty nine years. The Evangelist designing not to satisfie mens Curiosity, but only to give us that part of Christs story, which might be Profitable to us to know.

Marginal references: Mar. 1.4. Luk. 3.2.

2 And saying; Repent ye, for the Kingdom of heaven is at hand.

The Evangelist only gives us the Sum, and Scope of the Baptists Doctrine, the other Evangelists give us a more full Account of his pressing also, Faith in Christ, Ioh. 1.29. & 3.29.36. so Acts 19.4. Repentance, Faith and new Obedience ought to be the Substance and Scope of all our Sermons. Repentance signifieth the Change of the Heart, and Reformation of the Life: A turning from sin unto God [for the Kingdom of Heaven is at hand] That blessed State of the Church (foretold by the Prophets) under the Messias, wherein God will exhibit his Son, as the King in Zion, and exert his Power, and Kingdom, both Extensively subduing all Nations to the Obedience of his Gospel, and Intensively in all the Administrations of his Government: For the Kingdom of Heaven, is not to be understood here of the Kingdom of Glory, but of the Kingdom of Grace, in all the Administrations of it; this Passage containeth the Argument, upon which the Baptist in his Sermons pressed, Repentance and Faith, and Obedience to the Will of God revealed.

3 For this is he that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight.

It is not much material, whether we understand these words, as the words of the Evangelist concerning Iohn, as it should seem by Mar. 1.3. and Luk. 3.4. or the words of Iohn himself, for he thus spake, Ioh. 1.23. As the words of the Prophet they are found, Isa. 40.3. The words are judged Literally, but Typically to concern Cyrus and Darius, and either these Princes, who were Instrumental in the restoring of the Iews to their Liberty from the Captivity of Babylon, or those Prophets who incouraged them to their return, or upon their return to build the Temple, and City. But they are confirmed by all the four Evangelists, Mar. 1.3. Luk. 3.4. Ioh. 1.23. to have a special Relation also to Iohn the Baptist, who was to come more immediately before Christ, and with the Fervency, and in the Spirit of Elias, Luk. 1.17. crying, Prepare you the way of the Lord, make his Paths strait, as the Harbingers of great Princes are sent before them to call to Persons, to remove things out of the way which may hinder their free Passage, so Iohn was sent before this great King in Zion, now coming forth to shew himself, and to set up his Kingdom in the World; to Cry fervently to all People by a true and timely Repentance, to cast off those sinful Courses, and to reject those false Opinions, of which they were possessed, the holding of and to which, might hinder the Progress of this spiritual Kingdom.

4 And the same John had his rayment of Camels hair, and a leathern girdle about his loyns, and his meat was locusts and wild honey.

There are great and insignificant Disputes, about the Habit, and the Diet of Iohn the Baptist. The Evangelists doubtless designed no more, then to let us know, that Iohn Baptist's Habit was not of soft Rayment, like those who are in Princes Houses, but a plain Country Habit, suited to the Place in which he lived, and his Diet plain, such as the Country afforded. In vain therefore do some contend that Iohn wore watered Stuff, fine and splendid, as Art in our days hath improved Camels Hair; and others as vainly contend, that he went in a Camels skin raw, and undrel[illegible: 1 letter] ▪ But he was habited in a plain Sute of Camels Hair, such as ordinary Persons of that Country used, or else such a rough Garment as is mentioned, Zach. 13.4. used by the Prophets. Elijah had much such an Habit, 2 Kin. 1.8. There is like wise a Variety of Opinions about these Locusts, which Iohn did eat, the most probable is, that they were true Locusts, for Locusts might be eaten, Levit. 11.22. Nor is it to be thought that Iohn did eat nothing else, all that is intended is, to let us know that Iohn was a man not at all Curious as to his Meat or Clothes, but was Habited plainly, and fared ordinarily, as the Men of that Country fared, if there were any Difference in his Habit, it was to Proportion himself to Elijah, and the Habit of Prophets. In this the Evangelist teacheth us what the Ministers of the Gospel should be, and do. They should be Men contemning the Gawdry, and Delicacies of the World, and by their Habit and Diet, as well as other things set an Example, of Severity, and Gravity to others.

Marginal references: Mar. 1.6.

5 Then went out to him Jerusalem, and all Judea, and all the Region round about Jordan.

The Preacher being described, the Evangelist proceedeth to tell us what Auditors he had. The term all here twice repeated, is enough to let us know, that it is often in Scripture significative, no further then Many, for it cannot be imagined, that every individual Person in Ierusalem, and the Region about Iordan went to hear Iohn the Baptist, but a great many did: It is not to be admired that there went out such a Con-course of People to hear Iohn the Baptist. 1. If it be true, that from Ezra's time till now, no Prophet had appeared: Our Saviour speaking of Iohn, what went you out for to see? A Prophet? Seems to hint that a Prophet was a great Rarity amongst them. 2. If we consider the Severity of his Life. Our Saviour saith he came neither eating or drinking, that is as other Men. 3. If we consider the new Doctrine he brought, and his Fervency in the pressing it, he came to Preach the Messias, whom the Iews had long expected; to tell them his Kingdom was at hand. 4. Especially if we consider the new Rite of Baptizing, which he brought in. For admit their washing of Proselytes in use before, yet he baptized Iews. He was sent to Baptize with Water, Ioh. 1.33. So as from his time the Institution of the Sacrament of Baptism must be dated, and he did Baptize many.

Marginal references: Mar. 1.5.

6 And were Baptized of him in Jordan confessing their Sins.

A great part of those who went out to hear Iohn were Baptized, that is, Dipped in Iordan, but from hence it will not follow, that Dipping is Essential to Baptism: The washing of the Soul with the Blood of Christ (the thing signified by Baptism) being expressed by sprinkling or pouring Water, as well as by Dipping, or being buried in Water, Isa. 44.3. Ezeck. 36.25. Coloss. 2.12. whether they confessed their Sins, Man by Man, by word of Mouth, or by submitting to the Doctrine of the Gospel declared, their Renunciation of the Righteousness of the Law, and their Ingagement to an Holy Life is not expressed. But it is most certain, that a Profe[illegible: 1 letter]sion of Faith and Repentance, was ordinarily required before the Baptism of adult Persons. It may be admired that this new Practice of Iohn (if it were wholly new) made no more stir amongst the Iews. Either (as some think) Baptism was in use before that time, as an Appendex to Circumcision (tho Circumcision only be mentioned) or they had some Notion that Christ, Elias and that Prophet, when they came should Baptize: For Ioh. 1.25. they asked Iohn? Why Baptizest thou then, if thou be not that Christ, nor Elias, nor that Prophet. That which seemeth to me most probable is, That before that time there was a Baptism in ordinary use amongst them after Circumcising the Child, beside the Baptizing of Proselytes. And as in the other Sacrament, Christ left out the Typical part, and Blessed the Bread, used at last in that Administration, and made use of that for the Institution of the Sacrament of the Supper: So as to the Ordinance of Circumcision, he in the Institution of that Gospel-Ordinance, left out Circumcision (which was Typical also, and retained only the washing of the Person with Water, and so instituted the other Sacrament of the New Testament. But yet there was so much new in the Baptists Practice (for he did not baptize Proselytes only, but Iews, nor did he use it as an Appendix to Circumcision preceeding, but baptized adult Iews) that if the State of the Iewish Church had not been declining, and their Power of Discipline very little (if any) they would more then have sent to Iohn, to know by whose Authority he Baptized: But they were under the Roman Power, and their Ecclesiastical Officers, were more Pragmatical, then mischievous God in the Wisdom of his Providence, having so ordered it that the Change of Worship should be at such a time brought in, when it should be least potently opposed.

7 But when he saw many of the Pharisees, and Sadduces come to his Baptism, he said unto them, O Generation of Vipers, who hath warned you to flee from the wrath to come.

We shall often meet with the mention of these Pharisees, and Sad[illegible: 2 letters]ces: We will therefore inquire here a little more largely concerning them. There were three more eminent Religious Sects amongst the Iews. The Essenes of whom we read nothing in Holy-writ, their main Doctrine was Fate, they ascribed all things to it. The two others are here mentioned, and often, in other parts of the New Testament, we read of the Pharisees and Sadduces: The latter were most acceptable to the great Men amongst the Iews, the former were more Popular, and acceptable to the People. The Sadduces, were directly opposite to the Essenes, they ascribed nothing to Fate, but maintained the Liberty and Power of mans Will in the most Extravagant height, they denyed the Immortality of the Soul, the Resurrection, Angels, &c. all which the Pharises owned, this we may learn from Acts 23.8. where Paul wrought his own Escape by setting these two Factions on quarrelling about these Points. In short these were no better then Athiests (for what must they be less that deny Spirits, and the Resurrection?) The Pharisees as to their Doctrine, were much more sober, they owned Spirits, and the Resurrection, and tho they held much of the Freedom of, and a Power in mans Will; yet they also ascribed much to the Providence and Grace of God: They were the Interpreters of the Law, and as Mr. Calvin thinks, had their Name from thence, not from their dividing and separating themselves from others (as some think) they spent much of their time in Fasting and Prayer, but, 1. They held a Righteousness by the Works of the Law, to be our Righteousness, for which we are accepted of God. 2. They made a very jejune Interpretation of the Law, as may appear from our Saviours Correcting it, Chap. 5. 3. They held many unwritten Traditions of equal Force with the Law of God. 4. Fourthly, they were very Hypocrites in their Practice, neglecting the weighty things of the Law, making long Prayers for a Pretence for their wickedness, and doing all they did, but to be seen of men. Some of these Sadduces and Pharisees, came to Iohn's Baptism, and no wonder, for Mar. 6.20. Herod observed him, heard him, did many things, and heard him gladly, but Luk. 7.30. it is said the Pharisees were not Baptized of him. It is like they came out of Curiosity [He said unto them, O Generation of Vipers] the very Language which Christ used to them, Chap. 12.34. and 23.33. The Viper to which he compareth them, is the worst and most dangerous of Serpents: We need give no Account of the Baptists treating them so roughly, because our Saviour justifieth the term by applying it to them. Corrupt Teachers are the worst of Men, and of all orders of Sinners, fewest of them Repent and have their Hearts changed [who hath warned you to flee from the Wrath to come] what comes in your mind, who think there is no Resurrection, no Hell, or who think you are so righteous that you need fear none, to do any thing that might testifie you are afraid of Wrath to come.

Marginal references: Luk. 3.7.; Rom. 5.5▪ 1 Thes. [illegible: 1 span]

8 Bring forth therefore fruits meet for repentance.

You come here and thrust your selves into a Crowd of Penitents, but this is not enough, true Repentance is not a barren thing, neither are your leaves of external Profe[illegible: 1 letter]sion a sufficient Indication of it, you must bring forth the Fruits of Holiness, Fruits that may answer the Nature of true Repentance. The proper Products of Habits, are called their Fruits, thus we read of the Fruit of Sin, and the Fruit of Righteousness, Fruits meet for Repentance; are Works that are the proper Product of Repentance, or justly answering an external Profession of Repentance. As Faith, so Repentance without Works is dead.

Marginal references: Or, answerable to amendment.

9 And think not to say within your selves, we have Abraham to our Father: For I say unto you that God is able of these stones to raise up children unto Abraham.

All Hypocrites bear up themselves upon something, upon which they Promise good to themselves, and a Freedom from the Judgments of God. The Iews rested much upon their Descent from Abraham, as appeareth also from Ioh. 8.39. by which means they intituled themselves to the Covenant, Gen. 17. extended to his Seed, as well as to himself, as also to the Name of the Church, Abraham's Posterity by Isaac being all the visible Church, which God had upon the Earth at that time: It is the great work of Ministers to drive Hypocrites from their vain Confidences. This Iohn doth here, as if he should say, I know what you trust too, you think with your selves; that, because you are the only Church of God upon the Earth, Judgment shall not come upon you, God would then have no Seed of Abraham, to shew Mercy to, and to keep his Covenant with, but mistake not, God of stones if he please can raise up Abraham a Seed, to keep Covenant with Papists, and Formalists have much the same Presumption, tho with this difference, The Iews were the true, the only Church of God, these do but arrogate the Name to themselves.

Marginal references: Joh. 8.33. Act. 13.26.

10 And now also the Ax is laid to the root of the trees, therefore, every tree which, bringeth not forth good fruit, is hewn down, and cast into the fire.

A Prediction as some think, of that dreadful Destruction, which within a few years came by the Romans upon the whole Iewish Nation. The Sense is: The Vengeance of God is very near to be revealed, Men must Repent Now or Never, for every Tree which bringeth not forth good Fruit shall be hewn down, and cast into the Fire, Judgment now is as nigh unto Men, as the Tree is to falling, to the Root of which the Ax is already applyed, whether it be to be understood of the Judgment common to all unbelievers, all that know not God, and obey not the Gospel of Christ, as 2 Thessal. 1.8, 9. or the particular Destruction of this Nation of the Iews, I shall not determine, tho I rather judge the latter probable. The latter part of the Text is made use of by our Saviour, Chap. 7.19. in the latter part of his Sermon upon the Mountain. It letteth us know, that it is not Improper, nor Dissonant to the Stile of Iohn Baptist, and Christ, and others the most eminent first Gospel-Preachers, to press Repentance, Faith, and Holiness of Life, from Arguments of Terror.

Marginal references: Joh. 15.6, 7.

11 I indeed Baptize you with water unto Repentance, but he that cometh after me, is mightier then I, whose shoes I am not worthy to bear, he shall baptize you with the holy ghost, and with fire.

I am not the Christ, Mar. 1.8. Luk. 3.15.16. Ioh. 1.15.26. I am but the Messenger, and forerunner of Christ sent before him, to Baptize men with the Baptism of Water, in Testimony of their Repentance, but there is one immediately coming after me, who is infinitely to be preferred before me, so much, that I am not worthy to carry his Shoes, or unloose his Shoe-latchet: He shall Baptize men with another kind of Baptism, the Baptisme of the Holy Ghost and Fire. With the Holy Ghost inwardly washing away their Sins with his Blood, and sanctifying their Hearts, the Holy Ghost working in their Hearts like Fire, purging out their Lusts and Corruptions, warming and inflaming their Hearts with the Sense of his Love, and kindling in them all spiritual Habits, or with the Holy Ghost, as in the days of Pentecost, there appearing to them cloven Tongues like as of Fire, as Acts 2.3. thus the term Fire is made Exegetical of the term [the Holy Ghost] Or with the Holy Ghost, and with Fire, changing and renewing the Hearts of those that believe in him, by the Operation of the Holy Ghost, and consuming and destroying others, that will not believe, as with Fire.

Marginal references: Act 1.5. & 1.16. & 19.

12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into his garner: but will burn up the chaff with unquenchable fire.

Iudea is at present Gods floor, the only Church he hath upon the Earth, but there is Chaff upon this floor, as well as Wheat. Now he is come, who will make a Separation, betwixt the Chaff and the Wheat: Who by his Preaching the Gospel will distinguish betwixt Israel, and those that are of Israel, Rom. 9.6. betwixt those who living in the true Expectation of the Messias shall receive him now he is come, and those that by their not owning and receiving him, shall declare that they never had any true Expectation of him, shall separate them into distinct Heaps, raising up a Go[illegible: 1 letter]pel Church, and shall at the last day make yet a [illegible: 2 letters]rict Discrimination, and througly Purge his floor, taking true Believers into Heaven, and burning Unbelievers with unquenchable Fire, casting them into Torments like unquenchable F[illegible: 1 letter]re.

13 Then cometh Jesus from Galilee to Jordan unto John to be baptized of him.

Christ who now was about thirty years of Age, Luk. 3.23. cometh from Nazareth a City in Galilee where Ioseph lived, Luk. 2.4. and whither he went with Ioseph and Mary, Luk. 2.39. and again after he had Disputed with the Doctors at twelve years of Age, Luk. 2.46. cometh from thence to Iordan the great River, where Iohn was b[illegible: 1 letter]ptizing Disciples, offering himself to be Baptized of him. He shewed his Humility by going to him, and also made the Action publick. If any ask to what end Christ, who had no sin was Baptized, himself gives us an Account, v. 1.5. To fulfil all Righteousness (of which more in its place) He thus owned Iohns Ministry and Mission to Baptize, and confirmed the Institution of Baptism by Water, and offered himself to that Testimony, which he knew his Father would give of him. He thus initiated himself in the Christian Church, as by Circumcision he had made himself of the Iewish Church, and so was both the Head of the believing Iews and Gentiles. He was not (as others) Baptized in Testimony of his Repentance, or for the Remission of sins, for he was without sin.

Marginal references: Mar. 1.9. Luk. 3.21.

14 But John forbad him saying, I have need to be baptized of thee and comest thou to me?

He did not absolutely repel him, but modestly excused himself for a time, knowing that Christ was already baptized with a more excellent Baptism, then he could Administer to him, for God gave him the Spirit not by Measure, Ioh. 3.34.

15. And Jesus answering said unto him, suffer it to be so now; for thus it becometh us to fulfil all righteousness. Then he suffered him.

Iesus saith unto him. Suffer it now to be so. The Question is not whether thou or I be more Excellent: It is thy Duty to Baptize for my Father hath sent thee to Baptize. It is my Pleasure and Duty to be Obedient to my Father, whose Will I know tho it be hidden from thee. Baptism is a new Law of the Gospel-Church, of which tho I be the Head, yet I must be conformed to the Members of it, concerning which my Fathers Will is, that they should be Baptized with Water, as well as with the Holy Ghost, besides that, I am to put an end to the Jewish Typical Circumcision, and to put a new Face upon the Church, by Instituting another Sacrament of Initiation. It is therefore both Iust and Equal that I should be Baptized, (tho not for those ends for which others, that are my Members, are Baptized, not for Remission of sins, but) for the fulfilling of all Righteousness, in obeying my Fathers Will [So he suffered him] he that erreth through ignorance will correct his Error upon better Information. We may learn from this Example of Christ. That being Baptized with the Holy Ghost, will excuse none for Contempt, or Neglect of Baptism by Water, because it is the revealed Will of God, that all the Members of his Church should come under that Ordinance, so as there is a fulfilling of Righteousness in our Case, as well as in Christ's, tho in a different measure.

17 And lo a voice from heaven saying, This is my Beloved Son in whom I am well pleased.

This story is also related by Mar 1.10, 11. and by Luk. 3.21. Luke saith that Iesus praying the Heavens were opened. Mark saith cloven asunder. It is most probable, that the opening of the Heavens mentioned, (tho possibly far more Glorious) bare a Proportion to that opening of the Heavens, which we often see in a time of great Lightning, when the Air seemeth to divide to make the fuller, and clearer way for the Light [unto him] that is unto Iohn [and he saw the Spirit of God descending like a Dove, and lighting upon him] The Spirit of God is an invisible Substance, and cannot be seen by Humane Eyes, but the shape assumed by any Person of the Trinity may be seen, whether it was a real Dove, or only the appearance of a Dove, is little material for us to know. It was certainly one or the other, nor could any Representation at this time be more fit; either, to let the World know the Dove like Nature of Christ, Isa. 42.2. or what should be the Temper of all those who receive the same Sp[illegible: 1 letter]rit, tho by measure, and are by it taught to be innocent as Doves, not that Christ had not received the Spirit before▪ but that his receiving of it might be notified to others. This Dove or appearance of a Dove lighted upon Christ, thereby shewing for whose sake this Apparition was▪ Christ was not confirmed only to be the Son of God by this appearance of the Holy Spirit, in the form of a Dove, and lighting upon him, but also by a Voice from the Excellent Glory saith Peter, 2 Pet. 1.17. God forming a Voice in the Air which spake saying: This is my beloved Son in whom I am well pleased. The word signifieth, a dearly beloved Son. The same Voice was repeated at Christ's Transfiguration, Mat. 17.5. Peter from it concludes the certainty of the Faith of the Gospel, in the aforementioned Text [In whom I am well pleased] The word signifieth a special and singular Complacency, and Satisfaction, I am pleased in his Person, according to that, Prov. 8.30. I am well pleased in his undertaking in all that he shall do and suffer in the Accomplishment of the Redemption of Man: We are made accepted in the beloved. Eph. 1.6. This Text (as is generally observed) is a clear Proof of the Trinity of Persons, or Subsistences in the one Divine being: Here was the Father speaking from Heaven, The Son baptized and come out of the Water. The Holy Ghost descending in the form or shape of a Dove.

Marginal references: Psal. 2.7. Isa. 42.1. Ch. 12.18. & 17.5. Luk. 9.35. Col. 1.13.

The Preaching of John the Baptist.

1 In those days came John the Baptist, preaching in the wilderness of Judea, 2 And saying, Repent ye: for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. 5 Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins.

We have here an account of the preaching and baptism of John, which were the dawning of the gospel-day. Observe,

I. The time when he appeared. In those days (v. 1), or, after those days, long after what was recorded in the foregoing chapter, which left the child Jesus in his infancy. In those days, in the time appointed of the Father for the beginning of the gospel, when the fulness of time was come, which was often thus spoken of in the Old Testament, In those days. Now the last of Daniel's weeks began, or rather, the latter half of the week, when the Messiah was to confirm the covenant with many, Dan. ix. 27. Christ's appearances are all in their season. Glorious things were spoken both of John and Jesus, at and before their births, which would have given occasion to expect some extraordinary appearances of a divine presence and power with them when they were very young; but it is quite otherwise. Except Christ's disputing with the doctors at twelve years old, nothing appears remarkable concerning either of them, till they were about thirty years old. Nothing is recorded of their childhood and youth, but the greatest part of their life is tempos, adelon—wrapt up in darkness and obscurity: these children differ little in outward appearance from other children, as the heir, while he is under age, differs nothing from a servant, though he be lord of all. And this was to show, 1. That even when God is acting as the God of Israel, the Saviour, yet verily he is a God that hideth himself (Isa. xlv. 15). The Lord is in this place and I knew it not, Gen. xxviii. 16. Our beloved stands behind the wall long before he looks forth at the windows, Cant. ii. 9. 2. That our faith must principally have an eye to Christ in his office and undertaking, for there is the display of his power; but in his person is the hiding of his power. All this while, Christ was god-man; yet we are not told what he said or did, till he appeared as a prophet; and then, Hear ye him. 3. That young men, though well qualified, should not be forward to put forth themselves in public service, but be humble, and modest, and self-diffident, swift to hear, and slow to speak.

Matthew says nothing of the conception and birth of John the Baptist, which is largely related by St. Luke, but finds him at full age, as if dropt from the clouds to preach in the wilderness. For above three hundred years the church had been without prophets; those lights had been long put out, that he might be the more desired, who was to be the great prophet. After Malachi there was no prophet, nor any pretender to prophecy, till John the Baptist, to whom therefore the prophet Malachi points more directly than any of the Old Testament prophets had done (Mal. iii. 1); I send my messenger.

II. The place where he appeared first. In the wilderness of Judea. It was not an uninhabited desert, but a part of the country not so thickly peopled, nor so much enclosed into fields and vineyards, as other parts were; it was such a wilderness as had six cities and their villages in it, which are named, Josh. xv. 61, 62. In these cities and villages John preached, for thereabouts he had hitherto lived, being born hard by, in Hebron; the scenes of his action began there, where he had long spent his time in contemplation; and even when he showed himself to Israel, he showed how well he loved retirement, as far as would consist with his business. The word of the Lord found John here in a wilderness. Note, No place is so remote as to shut us out from the visits of divine grace; nay, commonly the sweetest intercourse the saints have with Heaven, is when they are withdrawn furthest from the noise of this world. It was in this wilderness of Judah that David penned the 63d Psalm, which speaks so much of the sweet communion he then had with God, Hos. ii. 14. In a wilderness the law was given; and as the Old Testament, so the New Testament Israel was first found in the desert land, and there God led him about and instructed him, Deut. xxxii. 10. John Baptist was a priest of the order of Aaron, yet we find him preaching in a wilderness, and never officiating in the temple; but Christ, who was not a son of Aaron, is yet often found in the temple, and sitting there as one having authority; so it was foretold, Mal. iii. 1. The Lord whom ye seek shall suddenly come to his temple; not the messenger that was to prepare his way. This intimated that the priesthood of Christ was to thrust out that of Aaron, and drive it into a wilderness.

The beginning of the gospel in a wilderness, speaks comfort to the deserts of the Gentile world. Now must the prophecies be fulfilled, I will plant in the wilderness the cedar, Isa. xli. 18, 19. The wilderness shall be a fruitful field, Isa. xxxii. 15. And the desert shall rejoice, Isa. xxxv. 1, 2. The Septuagint reads, the deserts of Jordan, the very wilderness in which John preached. In the Romish church there are those who call themselves hermits, and pretend to follow John; but when they say of Christ, Behold, he is in the desert, go not forth, ch. xxiv. 26. There was a seducer that led his followers into the wilderness, Acts xxi. 38.

III. His preaching. This he made his business. He came, not fighting, nor disputing, but preaching (v. 1); for by the foolishness of preaching, Christ's kingdom must be set up.

1. The doctrine he preached was that of repentance (v. 2); Repent ye. He preached this in Judea, among those that were called Jews, and made a profession of religion; for even they needed repentance. He preached it, not in Jerusalem, but in the wilderness of Judea, among the plain country people; for even those who think themselves most out of the way of temptation, and furthest from the vanities and vices of the town, cannot wash their hands in innocency, but must do it in repentance. John Baptist's business was to call men to repent of their sins; Metanoeite—Bethink yourselves; "Admit a second thought, to correct the errors of the first—an afterthought. Consider your ways, change your minds; you have thought amiss; think again, and think aright." Note, True penitents have other thoughts of God and Christ, and sin and holiness, and this world and the other, than they have had, and stand otherwise affected toward them. The change of the mind produces a change of the way. Those who are truly sorry for what they have done amiss, will be careful to do so no more. This repentance is a necessary duty, in obedience to the command of God (Acts xvii. 30); and a necessary preparative and qualification for the comforts of the gospel of Christ. If the heart of man had continued upright and unstained, divine consolations might have been received without this painful operation preceding; but, being sinful, it must be first pained before it can be laid at ease, must labour before it can be at rest. The sore must be searched, or it cannot be cured. I wound and I heal.

2. The argument he used to enforce this call was, For the kingdom of heaven is at hand. The prophets of the Old Testament called people to repent, for the obtaining and securing of temporal national mercies, and for the preventing and removing of temporal national judgments: but now, though the duty pressed is the same, the reason is new, and purely evangelical. Men are now considered in their personal capacity, and not so much as then in a social and political one. Now repent, for the kingdom of heaven is at hand; the gospel dispensation of the covenant of grace, the opening of the kingdom of heaven to all believers, by the death and resurrection of Jesus Christ. It is a kingdom of which Christ is the Sovereign, and we must be the willing, loyal subjects of it. It is a kingdom of heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace. Now, (1.) This is a great inducement to us to repent. There is nothing like the consideration of divine grace to break the heart, both for sin and from sin. That is evangelical repentance, that flows from a sight of Christ, from a sense of his love, and the hopes of pardon and forgiveness through him. Kindness is conquering; abused kindness, humbling and melting. What a wretch was I to sin against such grace, against the law and love of such a kingdom! (2.) It is a great encouragement to us to repent; "Repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return to you in a way of mercy." The proclamation of pardon discovers, and fetches in, the malefactor who before fled and absconded. Thus we are drawn to it with the cords of man, and the bands of love.

IV. The prophecy that was fulfilled in him, v. 3. This is he that was spoken of in the beginning of that part of the prophecy of Esaias, which is mostly evangelical, and which points at gospel-times and gospel-grace; see Isa. xl. 3, 4. John is here spoken of,

1. As the voice of one crying in the wilderness. John owned it himself (John i. 23); I am the voice, and that is all, God is the Speaker, who makes known his mind by John, as a man does by his voice. The word of God must be received as such (1 Thess. ii. 13); what else is Paul, and what is Apollos, but the voice! John is called the voice, phone boontos—the voice of one crying aloud, which is startling and awakening. Christ is called the Word, which, being distinct and articulate, is more instructive. John as the voice, roused men, and then Christ, as the Word, taught them; as we find, Rev. xiv. 2. The voice of many waters, and of a great thunder, made way for the melodious voice of harpers and the new song, v. 3. Some observe that, as Samson's mother must drink no strong drink, yet he was designed to be a strong man; so John Baptist's father was struck dumb, and yet he was designed to be the voice of one crying. When the crier's voice is begotten of a dumb father, it shows the excellency of the power to be of God, and not of man.

2. As one whose business it was to prepare the way of the Lord, and to make his paths straight; so it was said of him before he was born, that he should make ready a people prepared for the Lord (Luke i. 17), as Christ's harbinger and forerunner: he was such a one as intimated the nature of Christ's kingdom, for he came not in the gaudy dress of a herald at arms, but in the homely one of a hermit. Officers were sent before great men to clear the way; so John prepares the way of the Lord. (1.) He himself did so among the men of that generation. In the Jewish church and nation, at that time, all was out of course; there was a great decay of piety, the vitals of religion were corrupted and eaten out by the traditions and injunctions of the elders. The Scribes and Pharisees, that is, the greatest hypocrites in the world, had the key of knowledge, and the key of government, at their girdle. The people were, generally, extremely proud of their privileges, confident of justification by their own righteousness, insensible of sin; and, though now under the most humbling providences, being lately made a province of the Roman Empire, yet they were unhumbled; they were much in the same temper as they were in Malachi's time, insolent and haughty, and ready to contradict the word of God: now John was sent to level these mountains, to take down their high opinion of themselves, and to show them their sins, that the doctrine of Christ might be the more acceptable and effectual. (2.) His doctrine of repentance and humiliation is still as necessary as it was then to prepare the way of the Lord. Note, There is a great deal to be done, to make way for Christ into a soul, to bow the heart for the reception of the Son of David (2 Sam. xix. 14); and nothing is more needful, in order to this, than the discovery of sin, and a conviction of the insufficiency of our own righteousness. That which lets will let, until it be taken out of the way; prejudices must be removed, high thoughts brought down, and captivated to the obedience of Christ. Gates of brass must be broken, and bars of iron cut asunder, ere the everlasting doors be opened for the King of glory to come in. The way of sin and Satan is a crooked way; to prepare a way for Christ, the paths must be made straight, Heb. xii. 13.

V. The garb in which he appeared, the figure he made, and the manner of his life, v. 4. They, who expected the Messiah as a temporal prince, would think that his forerunner must come in great pomp and splendour, that his equipage should be very magnificent and gay; but it proves quite contrary; he shall be great in the sight of the Lord, but mean in the eyes of the world; and, as Christ himself, having no form or comeliness; to intimate betimes, that the glory of Christ's kingdom was to be spiritual, and the subjects of it such as ordinarily were either found by it, or made by it, poor and despised, who derived their honours, pleasures, and riches, from another world.

1. His dress was plain. This same John had his raiment of camel's hair, and a leathern girdle about his loins; he did not go in long clothing, as the scribes, or soft clothing, as the courtiers, but in the clothing of a country husbandman; for he lived in a country place, and suited his habit to his habitation. Note, It is good for us to accommodate ourselves to the place and condition which God, in his providence, has put us in. John appeared in this dress, (1.) To show that, like Jacob, he was a plain man, and mortified to this world, and the delights and gaieties of it. Behold an Israelite indeed! Those that are lowly in heart should show it by a holy negligence and indifference in their attire; and not make the putting on of apparel their adorning, nor value others by their attire. (2.) To show that he was a prophet, for prophets wore rough garments, as mortified men (Zech. xiii. 4); and, especially, to show that he was the Elias promised; for particular notice is taken of Elias, that he was a hairy man (which, some think, is meant of the hairy garments he wore), and that he was girt with a girdle of leather about his loins, 2 Kings i. 8. John Baptist appears no way inferior to him in mortification; this therefore is that Elias that was to come. (3.) To show that he was a man of resolution; his girdle was not fine, such as were then commonly worn, but it was strong, it was a leathern girdle; and blessed is that servant, whom his Lord, when he comes, finds with his loins girt, Luke xii. 35; 1 Pet. i. 13.

2. His diet was plain; his meat was locusts and wild honey; not as if he never ate any thing else; but these he frequently fed upon, and made many meals of them, when he retired into solitary places, and continued long there for contemplation. Locusts were a sort of flying insect, very good for food, and allowed as clean (Lev. xi. 22); they required little dressing, and were light, and easy of digestion, whence it is reckoned among the infirmities of old age, that the grasshopper, or locust, is then a burden to the stomach, Eccl. xii. 5. Wild honey was that which Canaan flowed with, 1 Sam. xiv. 26. Either it was gathered immediately, as it fell in the dew, or rather, as it was found in the hollows of trees and rocks, where bees built, that were not, like those in hives, under the care and inspection of men. This intimates that he ate sparingly, a little served his turn; a man would be long ere he filled his belly with locusts and wild honey: John Baptist came neither eating nor drinking (ch. xi. 18)—not with the curiosity, formality, and familiarity that other people do. He was so entirely taken up with spiritual things, that he could seldom find time for a set meal. Now, (1.) This agreed with the doctrine he preached of repentance, and fruits meet for repentance. Note, Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, mortification, and contempt of the world. John Baptist thus showed the deep sense he had of the badness of the time and place he lived in, which made the preaching of repentance needful; every day was a fast-day with him. (2.) This agreed with his office as Christ's forerunner; by this practice he showed that he knew what the kingdom of heaven was, and had experienced the powers of it. Note, Those that are acquainted with divine and spiritual pleasures, cannot but look upon all the delights and ornaments of sense with a holy indifference; they know better things. By giving others this example he made way for Christ. Note, A conviction of the vanity of the world, and everything in it, is the best preparative for the entertainment of the kingdom of heaven in the heart. Blessed are the poor in spirit.

VI. The people who attended upon him, and flocked after him (v. 5); Then went out to him Jerusalem, and all Judea. Great multitudes came to him from the city, and from all parts of the country; some of all sorts, men and women, young and old, rich and poor, Pharisees and publicans; they went out to him, as soon as they heard his preaching the kingdom of heaven, that they might hear what they heard so much of. Now, 1. This was a great honour put upon John, that so many attended him, and with so much respect. Note, Frequently those have most real honour done them, who least court the shadow of it. Those who live a mortified life, who are humble and self-denying, and dead to the world, command respect; and men have a secret value and reverence for them, more than they would imagine. 2. This gave John a great opportunity of doing good, and was an evidence that God was with him. Now people began to crowd and press into the kingdom of heaven (Luke xvi. 16); and a blessed sight it was, to see the dew of the youth dropping from the womb of the gospel-morning (Ps. cx. 3), to see the net cast where there were so many fish. 3. This was an evidence, that it was now a time of great expectation; it was generally thought that the kingdom of God would presently appear (Luke xix. 11), and therefore, when John showed himself to Israel, lived and preached at this rate, so very different from the Scribes and Pharisees, they were ready to say of him, that he was the Christ (Luke iii. 15); and this occasioned such a confluence of people about him. 4. Those who would have the benefit of John's ministry must go out to him in the wilderness, sharing in his reproach. Note, They who truly desire the sincere milk of the word, it if be not brought to them, will seek out for it: and they who would learn the doctrine of repentance must go out from the hurry of this world, and be still. 5. It appears by the issue, that of the many who came to John's Baptism, there were but few that adhered to it; witness the cold reception Christ had in Judea, and about Jerusalem. Note, There may be a multitude of forward hearers, where there are but a few true believers. Curiosity, and affectation of novelty and variety, may bring many to attend upon good preaching, and to be affected with it for a while, who yet are never subject to the power of it, Ezek. xxxiii. 31, 32.

VII. The rite, or ceremony, by which he admitted disciples, v. 6. Those who received his doctrine, and submitted to his discipline, were baptized of him in Jordan, thereby professing their repentance, and their belief that the kingdom of the Messiah was at hand. 1. They testified their repentance by confessing their sins; a general confession, it is probable, they made to John that they were sinners, that they were polluted by sin, and needed cleansing; but to God they made a confession of particular sins, for he is the party offended. The Jews had been taught to justify themselves; but John teaches them to accuse themselves, and not to rest, as they used to do, in the general confession of sin made for all Israel, once a year, upon the day of atonement; but to make a particular acknowledgment, every one, of the plague of his own heart. Note, A penitent confession of sin is required in order to peace and pardon; and those only are ready to receive Jesus Christ as their Righteousness, who are brought with sorrow and shame to their own guilt, 1 John i. 9. 2. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. He washed them with water, in token of this—that from all their iniquities God would cleanse them. It was usual with the Jews to baptize those whom they admitted proselytes to their religion, especially those who were only Proselytes of the gate, and were not circumcised, as the Proselytes of righteousness were. Some think it was likewise a custom for persons of eminent religion, who set up for leaders, by baptism to admit pupils and disciples. Christ's question concerning John's Baptism, Was it from heaven, or of men? implied, that there were baptisms of men, who pretended not to a divine mission; with this usage John complied, but his was from heaven, and was distinguished from all others by this character, It was the baptism of repentance, Acts xix. 4. All Israel were baptized unto Moses, 1 Cor. x. 2. The ceremonial law consisted in divers washings or baptisms (Heb. ix. 10); but John's baptism refers to the remedial law, the law of repentance and faith. He is said to baptize them in Jordan, that river which was famous for Israel's passage through it, and Naaman's cure; yet it is probable that John did not baptize in that river at first, but that afterward, when the people who came to his baptism were numerous, he removed Jordan. By baptism he obliged them to live a holy life, according to the profession they took upon themselves. Note, Confession of sin must always be accompanied with holy resolutions, in the strength of divine grace, not to return to it again.

The Preaching of John the Baptist.

7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits meet for repentance: 9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

The doctrine John preached was that of repentance, in consideration of the kingdom of heaven being at hand; now here we have the use of that doctrine. Application is the life of preaching, so it was of John's preaching.

Observe, 1. To whom he applied it; to the Pharisees and Sadducees that came to his baptism, v. 7. To others he thought it enough to say, Repent, for the kingdom of heaven is at hand; but when he saw these Pharisees and Sadducees come about him, he found it necessary to explain himself, and deal more closely. These were two of the three noted sects among the Jews at that time, the third was that of the Essenes, whom we never read of in the gospels, for they affected retirement, and declined busying themselves in public affairs. The Pharisees were zealots for the ceremonies, for the power of the church, and the traditions of the elders; the Sadducees ran into the other extreme, and were little better than deists, denying the existence of spirits and a future state. It was strange that they came to John's baptism, but their curiosity brought them to be hearers; and some of them, it is probable, submitted to be baptized, but it is certain that the generality of them did not; for Christ says (Luke vii. 29, 30), that when the publicans justified God, and were baptized of John, the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. Note, Many come to ordinances, who come not under the power of them. Now to them John here addresses himself with all faithfulness, and what he said to them, he said to the multitude (Luke iii. 7), for they were all concerned in what he said. 2. What the application was. It is plain and home, and directed to their consciences; he speaks as one that came not to preach before them, but to preach to them. Though his education was private, he was not bashful when he appeared in public, nor did he fear the face of man, for he was full of the Holy Ghost, and of power.

I. Here is a word of conviction and awakening. He begins harshly, calls them not Rabbi, gives them not the titles, much less the applauses, they had been used to. 1. The title he gives them is, O generation of vipers. Christ gave them the same title; ch. xii. 34; xxiii. 33. They were as vipers; though specious, yet venomous and poisonous, and full of malice and enmity to every thing that was good; they were a viperous brood, the seed and offspring of such as had been of the same spirit; it was bred in the bone with them. They gloried in it, that they were the seed of Abraham; but John showed them that they were the serpent's seed (compare Gen. iii. 15); of their father the Devil, John viii. 44. They were a viperous gang, they were all alike; though enemies to one another, yet confederate in mischief. Note, A wicked generation is a generation of vipers, and they ought to be told so; it becomes the ministers of Christ to be bold in showing sinners their true character. 2. The alarm he gives them is, Who has warned you to flee from the wrath to come? This intimates that they were in danger of the wrath to come; and that their case was so nearly desperate, and their hearts so hardened in sin (the Pharisees by their parade of religion, and the Sadducees by their arguments against religion), that it was next to a miracle to effect anything hopeful among them. "What brings you hither? Who thought of seeing you here? What fright have you been put into, that you enquire after the kingdom of heaven?" Note, (1.) There is a wrath to come; besides present wrath, the vials of which are poured out now, there is future wrath, the stores of which are treasured up for hereafter. (2.) It is the great concern of every one of us to flee from this wrath. (3.) It is wonderful mercy that we are fairly warned to flee from this wrath; think—Who has warned us? God has warned us, who delights not in our ruin; he warns by the written word, by ministers, by conscience. (4.) These warnings sometime startle those who seemed to have been very much hardened in their security and good opinion of themselves.

II. Here is a word of exhortation and direction (v. 8); "Bring forth therefore fruits meet for repentance. Therefore, because you are warned to flee from the wrath to come, let the terrors of the Lord persuade you to a holy life." Or, "Therefore, because you profess repentance, and attend upon the doctrine and baptism of repentance, evidence that you are true penitents." Repentance is seated in the heart. There it is as a root; but in vain do we pretend to have it there, if we do not bring forth the fruits of it in a universal reformation, forsaking all sin, and cleaving to that which is good; these are fruits, axious tes metanoias—worthy of repentance. Note, Those are not worthy the name of penitents, or their privileges, who say they are sorry for their sins, and yet persist in them. They that profess repentance, as all that are baptized do, must be and act as becomes penitents, and never do any thing unbecoming a penitent sinner. It becomes penitents to be humble and low in their own eyes, to be thankful for the least mercy, patient under the greatest affliction, to be watchful against all appearances of sin, and approaches towards it, to abound in every duty, and to be charitable in judging others.

III. Here is a word of caution, not to trust to their external privileges, so as with them to shift off these calls to repentance (v. 9); Think not to say within yourselves, We have Abraham to our father. Note, There is a great deal which carnal hearts are apt to say within themselves, to put by the convincing, commanding power of the word of God, which ministers should labour to meet with and anticipate; vain thoughts which lodge within those who are called to wash their hearts, Jer. iv. 14. Me doxete—Pretend not, presume not, to say within yourselves; be not of the opinion that this will save you; harbour not such a conceit. "Please not yourselves with saying this" (so some read); "rock not yourselves asleep with this, nor flatter yourselves into a fool's paradise." Note, God takes notice of what we say within ourselves, which we dare not speak out, and is acquainted with all the false rests of the soul, and the fallacies with which it deludes itself, but which it will not discover, lest it should be undeceived. Many hide the lie that ruins them, in their right hand, and roll it under their tongue, because they are ashamed to own it; they keep in the Devil's interest, by keeping the Devil's counsel. Now John shows them,

1. What their pretence was; "We have Abraham to our father; we are not sinners of the Gentiles; it is fit indeed that they should be called to repent; but we are Jews, a holy nation, a peculiar people, what is this to us?" Note, The word does us no good, when we will not take it as it is spoken to us, and belonging to us. "Think not that because you are the seed of Abraham, therefore," (1.) "You need not repent, you have nothing to repent of; your relation to Abraham, and your interest in the covenant made with him, denominate you so holy, that there is no occasion for you to change your mind or way." (2.) "That therefore you shall fare well enough, though you do not repent. Think not that this will bring you off in the judgment, and secure you from the wrath to come; that God will connive at your impenitence, because you are Abraham's seed." Note, It is vain presumption to think that our having good relations will save us, though we be not good ourselves. What though we be descended from pious ancestors; have been blessed with a religious education; have our lot cast in families where the fear of God is uppermost; and have good friends to advise us, and pray for us; what will all this avail us, if we do not repent, and live a life of repentance? We have Abraham to our father, and therefore are entitled to the privileges of the covenant made with him; being his seed, we are sons of the church, the temple of the Lord, Jer. vii. 4. Note, Multitudes, by resting in the honours and advantages of their visible church-membership, take up short of heaven.

2. How foolish and groundless this pretence was; they thought that being the seed of Abraham, they were the only people God had in the world, and therefore that, if they were cut off, he would be at a loss for a church; but John shows them the folly of this conceit; I say unto you (whatever you say within yourselves), that God is able of these stones to raise up children unto Abraham. He was now baptizing in Jordan at Bethabara (John i. 28), the house of passage, where the children of Israel passed over; and there were the twelve stones, one for each tribe, which Joshua set up for a memorial, Josh. iv. 20. It is not unlikely that he pointed to those stones, which God could raise to be, more than in representation, the twelve tribes of Israel. Or perhaps he refers to Isa. li. 1, where Abraham is called the rock out of which they were hewn. That God who raised Isaac out of such a rock, can, if there be an occasion, do as much again, for with him nothing is impossible. Some think he pointed to those heathen soldiers that were present, telling the Jews that God would raise up a church for himself among the Gentiles, and entail the blessing of Abraham upon them. Thus when our first parents fell, God could have left them to perish, and out of stones have raised up another Adam and another Eve. Or, take it thus, "Stones themselves shall be owned as Abraham's seed, rather than such hard, dry, barren sinners as you are." Note, As it is lowering to the confidence of the sinners in Zion, so it is encouraging to the hopes of the sons of Zion, that, whatever comes of the present generation, God will never want a church in the world; if the Jews fall off, the Gentiles shall be grafted in, ch. xxi. 43; Rom. xi. 12, &c.

IV. Here is a word of terror to the careless and secure Pharisees and Sadducees, and other Jews, that knew not the signs of the times, nor the day of their visitation, v. 10. "Now look about you, now that the kingdom of God is at hand, and be made sensible."

1. How strict and short your trial is; Now the axe is carried before you, now it is laid to the root of the tree, now you are upon your good behavior, and are to be so but a while; now you are marked for ruin, and cannot avoid it but by a speedy and sincere repentance. Now you must expect that God will make quicker work with you by his judgments than he did formerly, and that they will begin at the house of God: "where God allows more means, he allows less time." Behold, I come quickly. Now they were put upon their last trial; now or never.

2. "How sore and severe your doom will be, if you do not improve this." It is now declared with the axe at the root, to show that God is in earnest in the declaration, that every tree, however high in gifts and honours, however green in external professions and performances, if it bring not forth good fruit, the fruits meet for repentance, is hewn down, disowned as a tree in God's vineyard, unworthy to have room there, and is cast into the fire of God's wrath—the fittest place for barren trees: what else are they good for? If not fit for fruit, they are fit for fuel. Probably this refers to the destruction of Jerusalem by the Romans, which was not, as other judgments had been, like the lopping off of the branches, or cutting down of the body of the tree, leaving the root to bud again, but it would be the total, final, and irrecoverable extirpation of that people, in which all those should perish that continued impenitent. Now God would make a full end, wrath was coming on them to the utmost.

V. A word of instruction concerning Jesus Christ, in whom all John's preaching centered. Christ's ministers preach, not themselves, but him. Here is,

1. The dignity and pre-eminence of Christ above John. See how meanly he speaks of himself, that he might magnify Christ (v. 11); "I indeed baptize you with water, that is the utmost I can do." Note, Sacraments derive not their efficacy from those who administer them; they can only apply the sign; it is Christ's prerogative to give the thing signified, 1 Cor. iii. 6; 2 Kings iv. 31. But he that comes after me is mightier than I. Though John had much power, for he came in the spirit and power of Elias, Christ has more; though John was truly great, great in the sight of the Lord (not a greater was born of woman), yet he thinks himself unworthy to be in the meanest place of attendance upon Christ, whose shoes I am not worthy to bear. He sees, (1.) How mighty Christ is, in comparison with him. Note, It is a great comfort to the faithful ministers, to think that Jesus Christ is mightier than they, can do that for them, and that by them, which they cannot do; his strength is perfected in their weakness. (2.) How mean he is in comparison with Christ, not worthy to carry his shoes after him! Note, Those whom God puts honour upon, are thereby made very humble and low in their own eyes; willing to be abased, so that Christ may be magnified; to be any thing, to be nothing, so that Christ may be all.

2. The design and intention of Christ's appearing, which they were now speedily to expect. When it was prophesied that John should be sent as Christ's forerunner (Mal. iii. 1, 2), it immediately follows, The Lord, whom ye seek, shall suddenly come, and shall sit as a refiner, v. 3. And after the coming of Elijah, the day comes that shall burn as an oven (Mal. iv. 1), to which the Baptist seems here to refer. Christ will come to make a distinction,

(1.) By the powerful working of his grace; He shall baptize you, that is, some of you, with the Holy Ghost and with fire. Note, [1.] It is Christ's prerogative to baptize with the Holy Ghost. This he did in the extraordinary gifts of the Spirit conferred upon the apostles, to which Christ himself applies these words of John, Acts i. 5. This he does in the graces and comforts of the Spirit given to them that ask him, Luke xi. 13; John vii. 38, 39; See Acts xi. 16. [2.] They who are baptized with the Holy Ghost are baptized as with fire; the seven spirits of God appear as seven lamps of fire, Rev. iv. 5. Is fire enlightening? So the Spirit is a Spirit of illumination. Is it warming? And do not their hearts burn within them? Is it consuming? And does not the Spirit of judgment, as a Spirit of burning, consume the dross of their corruptions? Does fire make all it seizes like itself? And does it move upwards? So does the Spirit make the soul holy like itself, and its tendency is heaven-ward. Christ says I am come to send fire, Luke xii. 49.

(2.) By the final determinations of his judgment (v. 12); Whose fan is in his hand. His ability to distinguish, as the eternal wisdom of the Father, who sees all by a true light, and his authority to distinguish, as the Person to whom all judgment is committed, is the fan that is in his hand, Jer. xv. 7. Now he sits as a Refiner. Observe here [1.] The visible church is Christ's floor; O my threshing, and the corn of my floor, Isa. xxi. 10. The temple, a type of church, was built upon a threshing-floor. [2.] In this floor there is a mixture of wheat and chaff. True believers are as wheat, substantial, useful, and valuable; hypocrites are as chaff, light, and empty, useless and worthless, and carried about with every wind; these are now mixed, good and bad, under the same external profession; and in the same visible communion. [3.] There is a day coming when the floor shall be purged, and the wheat and chaff shall be separated. Something of this kind is often done in this world, when God calls his people out of Babylon, Rev. xviii. 4. But it is the day of the last judgment that will be the great winnowing, distinguishing day, which will infallibly determine concerning doctrines and works (1 Cor. iii. 13), and concerning persons (ch. xxv. 32, 33), when saints and sinners shall be parted for ever. [4.] Heaven is the garner into which Jesus Christ will shortly gather all his wheat, and not a grain of it shall be lost: he will gather them as the ripe fruits were gathered in. Death's scythe is made use of to gather them to their people. In heaven the saints are brought together, and no longer scattered; they are safe, and no longer exposed; separated from corrupt neighbours without, and corrupt affections within, and there is no chaff among them. They are not only gathered into the barn (ch. xiii. 30), but into the garner, where they are thoroughly purified. [5.] Hell is the unquenchable fire, which will burn up the chaff, which will certainly be the portion and punishment, and everlasting destruction, of hypocrites and unbelievers. So that here are life and death, good and evil, set before us; according as we now are in the field, we shall be then in the floor.

The Baptism of Jesus.

13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. 16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Our Lord Jesus, from his childhood till now, when he was almost thirty years of age, had lain hid in Galilee, as it were, buried alive; but now, after a long and dark night, behold, the Sun of righteousness rises in glory. The fulness of time was come that Christ should enter upon his prophetical office; and he chooses to do it, not at Jerusalem (though it is probable that he went thither at the three yearly feasts, as others did), but there where John was baptizing; for to him resorted those who waited for the consolation of Israel, to whom alone he would be welcome. John the Baptist was six months older than our Saviour, and it is supposed that he began to preach and baptize about six months before Christ appeared; so long he was employed in preparing his way, in the region round about Jordan; and more was done towards it in these six months than had been done in several ages before. Christ's coming from Galilee to Jordan, to be baptized, teaches us not the shrink from pain and toil, that we may have an opportunity of drawing nigh to God in ordinance. We should be willing to go far, rather than come short of communion with God. Those who will find must seek.

Now in this story of Christ's baptism we may observe,

I. How hardly John was persuaded to admit of it, v. 14, 15. It was an instance of Christ's great humility, that he would offer himself to be baptized of John; that he who knew no sin would submit to the baptism of repentance. Note, As soon as ever Christ began to preach, he preached humility, preached it by his example, preached it to all, especially the young ministers. Christ was designed for the highest honours, yet in his first step he thus abases himself. Note, Those who would rise high must begin low. Before honour is humility. It was a great piece of respect done to John, for Christ thus to come to him; and it was a return for the service he did him, in giving notice of his approach. Note, Those that honour God he will honour. Now here we have,

1. The objection that John made against baptizing Jesus, v. 14. John forbade him, as Peter did, when Christ went about to wash his feet, John xiii. 6, 8. Note, Christ's gracious condescensions are so surprising, as to appear at first incredible to the strongest believers; so deep and mysterious, that even they who know his mind well cannot soon find out the meaning of them, but, by reason of darkness, start objections against the will of Christ. John's modesty thinks this an honour too great for him to receive, and he expresses himself to Christ, just as his mother had done to Christ's mother (Luke i. 43); Whence is this to me, that the mother of my Lord should come to me? John had now obtained a great name, and was universally respected: yet see how humble he is still! Note, God has further honours in reserve for those whose spirits continue low when their reputation rises.

(1.) John thinks it necessary that he should be baptized of Christ; I have need to be baptized of thee with the baptism of the Holy Ghost, as of fire, for that was Christ's baptism, v. 11. [1.] Though John was filled with the Holy Ghost from the womb (Luke i. 15), yet he acknowledges he had need to be baptized with that baptism. Note, They who have much of the Spirit of God, yet, while here, in this imperfect state, see that they have need of more, and need to apply themselves to Christ for more. [2.] John has need to be baptized, though he was the greatest that ever was born of woman; yet, being born of a woman, he is polluted, as others of Adam's seed are, and owns he had need of cleansing. Note, The purest souls are most sensible of their own remaining impurity, and seek most earnestly for spiritual washing. [3.] He has need to be baptized of Christ, who can do that for us, which no one else can, and which must be done for us, or we are undone. Note, The best and holiest of men have need of Christ, and the better they are, the more they see of that need. [4.] This was said before the multitude, who had a great veneration for John, and were ready to embrace him for the Messiah; yet he publicly owns that he had need to be baptized of Christ. Note, It is no disparagement to the greatest of men, to confess that they are undone without Christ and his grace. [5.] John was Christ's forerunner, and yet owns that he had need to be baptized of him. Note, Even they who were born before Christ in time depended on him, received from him, and had an eye to him. [6.] While John was dealing with others about their souls, observe how feelingly he speaks of the case of his own soul, I have need to be baptized of thee. Note, Ministers, who preach to others, and baptize others, are concerned to look to it that they preach to themselves, and be themselves baptized with the Holy Ghost. Take heed to thyself first; save thyself, 1 Tim. iv. 16.

(2.) He therefore thinks it very preposterous and absurd, that Christ should be baptized by him; Comest thou to me? Does the holy Jesus, that is separated from sinners, come to be baptized by a sinner, as a sinner, and among sinners? How can this be? Or what account can we give of it? Note, Christ's coming to us may well be wondered at.

2. The overruling of this objection (v. 15); Jesus said, Suffer it to be so now. Christ accepted his humility, but not his refusal; he will have the thing done; and it is fit that Christ should take his own method, though we do not understand it, nor can give a reason for it. See,

(1.) How Christ insisted upon it; It must be so now. He does not deny that John had need to be baptized of him, yet he will now be baptized of John. Aphes arti—Let it be yet so; suffer it to be so now. Note, Every thing is beautiful in its season. But why now? Why yet? [1.] Christ is now in a state of humiliation: he has emptied himself, and made himself of no reputation. He is not only found in fashion as a man, but is made in the likeness of sinful flesh, and therefore now let him be baptized of John; as if he needed to be washed, though perfectly pure; and thus he was made sin for us, though he knew no sin. [2.] John's baptism is now in reputation, it is that by which God is now doing his work; that is the present dispensation, and therefore Jesus will now be baptized with water; but his baptizing with the Holy Ghost is reserved for hereafter, many days hence, Acts i. 5. John's baptism has now its day, and therefore honour must now be put upon that, and they who attend upon it must be encouraged. Note, They who are of greatest attainments in gifts and graces, should yet, in their place, bear their testimony to instituted ordinances, by a humble and diligent attendance on them, that they may give a good example to others. What we see God owns, and while we see he does so, we must own. John was now increasing, and therefore it must be thus yet; shortly he will decrease, and then it will be otherwise. [3.] It must be so now, because now is the time for Christ's appearing in public, and this will be a fair opportunity for it, See John i. 31-34. Thus he must be made manifest to Israel, and be signalized by wonders from heaven, in that act of his own, which was most condescending and self-abasing.

(2.) The reason he gives for it; Thus it becomes us to fulfil all righteousness. Note, [1.] There was a propriety in every thing that Christ did for us; it was all graceful (Heb. ii. 10; vii. 26); and we must study to do not only that which behoves us, but that which becomes us; not only that which is indispensably necessary, but that which is lovely, and of good report. [2.] Our Lord Jesus looked upon it as a thing well becoming him, to fulfil all righteousness, that is (as Dr. Whitby explains it), to own every divine institution, and to show his readiness to comply with all God's righteous precepts. Thus it becomes him to justify God, and approve his wisdom, in sending John to prepare his way by the baptism of repentance. Thus it becomes us to countenance and encourage every thing that is good, by pattern as well as precept. Christ often mentioned John and his baptism with honour, which that he might do the better, he was himself baptized. Thus Jesus began first to do, and then to teach; and his ministers must take the same method. Thus Christ filled up the righteousness of the ceremonial law, which consisted in divers washings; thus he recommended the gospel-ordinance of baptism to his church, put honour upon it, and showed what virtue he designed to put into it. It became Christ to submit to John's washing with water, because it was a divine appointment; but it became him to oppose the Pharisees' washing with water, because it was a human invention and imposition; and he justified his disciples in refusing to comply with it.

With the will of Christ, and this reason for it, John was entirely satisfied, and then he suffered him. The same modesty which made him at first decline the honour Christ offered him, now made him do the service Christ enjoined him. Note, No pretence of humility must make us decline our duty.

II. How solemnly Heaven was pleased to grace the baptism of Christ with a special display of glory (v. 16, 17); Jesus when he was baptized, went up straightway out of the water. Others that were baptized staid to confess their sins (v. 6); but Christ, having no sins to confess, went up immediately out of the water; so we read it, but not right: for it is apo tou hydatos—from the water; from the brink of the river, to which he went down to be washed with water, that is, to have his head or face washed (John xiii. 9); for here is no mention of the putting off, or putting on, of his clothes, which circumstance would not have omitted, if he had been baptized naked. He went up straightway, as one that entered upon his work with the utmost cheerfulness and resolution; he would lose no time. How was he straitened till it was accomplished!

Now, when he was coming up out of the water, and all the company had their eye upon him,

1. Lo! the heavens were opened unto him, so as to discover something above and beyond the starry firmament, at least, to him. This was, (1.) To encourage him to go on in his undertaking, with the prospect of the glory and joy that were set before him. Heaven is opened to receive him, when he has finished the work he is now entering upon. (2.) To encourage us to receive him, and submit to him. Note, In and through Jesus Christ, the heavens are opened to the children of men. Sin shut up heaven, put a stop to all friendly intercourse between God and man; but now Christ has opened the kingdom of heaven to all believers. Divine light and love are darted down upon the children of men, and we have boldness to enter into the holiest. We have receipts of mercy from God, we make returns of duty to God, and all by Jesus Christ, who is the ladder that had its foot on earth and its top in heaven, by whom alone it is that we have any comfortable correspondence with God, or any hope of getting to heaven at last. The heavens were opened when Christ was baptized, to teach us, that when we duly attend on God's ordinances, we may expect communion with him, and communications from him.

2. He saw the Spirit of God descending like a dove, or as a dove, and coming or lighting upon him. Christ saw it (Mark i. 10), and John saw it (John i. 33, 34), and it is probable that all the standers-by saw it; for this was intended to be his public inauguration. Observe,

(1.) He saw the Spirit of God descended, and lighted on him. In the beginning of the old world, the Spirit of God moved upon the face of the waters (Gen. i. 2), hovered as a bird upon the nest. So here, in the beginning of this new world, Christ, as God, needed not to receive the Holy Ghost, but it was foretold that the Spirit of the Lord should rest upon him (Isa. xi. 2; lxi. 1), and here he did so; for, [1.] He was to be a Prophet; and prophets always spoke by the Spirit of God, who came upon them. Christ was to execute the prophetic office, not by his divine nature (says Dr. Whitby), but by the afflatus of the Holy Spirit. [2.] He was to be the Head of the church; and the Spirit descended upon him, by him to be derived to all believers, in his gifts, graces, and comforts. The ointment on the head ran down to the skirts; Christ received gifts for men, that he might give gifts to men.

(2.) He descended on him like a dove; whether it was a real, living dove, or, as was usual in visions, the representation or similitude of a dove, is uncertain. If there must be a bodily shape (Luke iii. 22), it must not be that of a man, for the being seen in fashion as a man was peculiar to the second person: none therefore was more fit than the shape of one of the fowls of heaven (heaven being now opened), and of all fowl none was so significant as the dove. [1.] The Spirit of Christ is a dove-like spirit; not like a silly dove, without heart (Hos. vii. 11), but like an innocent dove, without gall. The Spirit descended, not in the shape of an eagle, which is, though a royal bird, yet a bird of prey, but in the shape of a dove, than which no creature is more harmless and inoffensive. Such was the Spirit of Christ: He shall not strive, nor cry; such must Christians be, harmless as doves. The dove is remarkable for her eyes; we find that both the eyes of Christ (Cant. v. 12), and the eyes of the church (Cant. i. 15; iv. 1), are compared to doves' eyes, for they have the same spirit. The dove mourns much (Isa. xxxviii. 14). Christ wept oft; and penitent souls are compared to doves of the valleys. [2.] The dove was the only fowl that was offered in sacrifice (Lev. i. 14), and Christ by the Spirit, the eternal Spirit, offered himself without spot to God. [3.] The tidings of the decrease of Noah's flood were brought by a dove, with an olive-leaf in her mouth; fitly therefore are the glad tidings of peace with God brought by the Spirit as a dove. It speaks God's good will towards men; that his thoughts towards us are thoughts of good, and not evil. By the voice of the turtle heard in our land (Cant. ii. 12), the Chaldee paraphrase understands, the voice of the Holy Spirit. That God is in Christ reconciling the world unto himself, is a joyful message, which comes to us upon the wing, the wings of a dove.

3. To explain and complete this solemnity, there came a voice from heaven, which, we have reason to think, was heard by all that were present. The Holy Spirit manifested himself in the likeness of a dove, but God the Father by a voice; for when the law was given they saw no manner of similitude, only they heard a voice (Deut. iv. 12); and so this gospel came, and gospel indeed it is, the best news that ever came from heaven to earth; for it speaks plainly and fully God's favour to Christ, and us in him.

(1.) See here how God owns our Lord Jesus; This is my beloved Son. Observe, [1.] The relation he stood in to him; He is my Son. Jesus Christ is the Son of God, by eternal generation, as he was begotten of the Father before all the worlds (Col. i. 15; Heb. i. 3); and by supernatural conception; he was therefore called the Son of God, because he was conceived by the power of the Holy Ghost (Luke i. 35); yet this is not all; he is the Son of God by special designation to the work and office of the world's Redeemer. He was sanctified and sealed, and sent upon that errand, brought up with the Father for it (Prov. viii. 30), appointed to it; I will make him my First-born, Ps. lxxxix. 27. [2.] The affection the Father had for him; He is my beloved Son; his dear Son, the Son of his love (Col. i. 13); he has lain in his bosom from all eternity (John i. 18), had been always his delight (Prov. viii. 30), but particularly as Mediator, and in undertaking the work of man's salvation, he was his beloved Son. He is my Elect, in whom my soul delights. See Isa. xlii. 1. Because he consented to the covenant of redemption, and delighted to do that will of God, therefore the Father loved him. John x. 17; iii. 35. Behold, then, behold, and wonder, what manner of love the Father has bestowed on us, that he should deliver up him that was the Son of his love, to suffer and die for those that were the generation of his wrath; nay, and that he therefore loved him, because he laid down his life for the sheep! Now know we that he loved us, seeing he has not withheld his Son, his only Son, his Isaac whom he loved, but gave him to be a sacrifice for our sin.

(2.) See here how ready he is to own us in him: He is my beloved Son, not only with whom, but in whom, I am well pleased. He is pleased with all that are in him, and are united to him by faith. Hitherto God had been displeased with the children of men, but now his anger is turned away, and he has made us accepted in the Beloved, Eph. l. 6. Let all the world take notice, that this is the Peace-maker, the Days-man, who has laid his hand upon us both, and that there is no coming to God as a Father, but by him as Mediator, John xiv. 6. In him our spiritual sacrifices are acceptable, for his the Altar that sanctifies every gift, 1 Pet. ii. 5. Out of Christ, God is a consuming Fire, but, in Christ, a reconciled Father. This is the sum of the whole gospel; it is a faithful saying, and worthy of all acceptation, that God has declared, by a voice from heaven, that Jesus Christ is his beloved Son, in whom he is well pleased, with which we must by faith cheerfully concur, and say, that he is our beloved Saviour, in whom we are well pleased.

CHAP. III.

Verse 1. In those daies came Iohn the Baptist.] WHom Chrysologus fitly calleth, [illegible: 1 word] legis & [illegible: 1 word], the bond or buckle of both Testaments. He standeth, as that Angel, with one foot on the sea (the law) and with the other footRevel. 10. [illegible: 1 word]. on the land (the Gospel.) Preaching in the wildernesse of Iudea,] A place, wherein we finde six cities with [illegible: 1 word] villages, Josh. 15. 61. But called a wildernesse, because more thinly inhabited. In which sense we may say of Germany, that Acheldama or field of bloud, and many other once rich and fertile countries, that they are become a wildernesse, warre being a tragedy that alway [illegible: 1 word] eth the stage whereon it is acted: but for the wickednesse of them that dwell therein [illegible: 1 word] 107 [illegible: 1 word]. it is, that a [illegible: 1 word] full land is turned into [illegible: 1 word] wildernesse, saith David. [illegible: 1 word] est [illegible: 3 words]. And the Heathen [illegible: 1 word] saith little [illegible: 1 word], when he tels us that the ruine and rubbish of Troy, are set by God before the eyes ofHerodot. [illegible: 1 word], for an example of that rule, that, Great [illegible: 1 word] have great punishments. Now alterius perditio sit tua cautio, saith an Ancient,Isidor. soliloq Not to be warned by others, is a sure presage of ruine. Scipio beheld and bewail'd the downfall of Rome, in the destruction of Carthage. And when Hannibal was beleaguering Saguntum in Spain, the Romans were as sensible thereof, as if he had been thenLiv. beating upon the wals of their Capitoll. A storm, oft-times, begins in one place, and ends in another. When the sword rides circuit (as a Judge) it is in commission, Ezek. 14. 17. Ier. 47. 6, 7. And, When I begin (saith God) I will make an end, 1 Sam. 3. 12. We cannot but fore-see a storm, unlesse we be of those in Bernard, who seek straws to put out their eyes withall. If we Qui [illegible: 2 words], [illegible: 4 words] [illegible: 1 word]. break not off our sins by repentance (that there may be a lengthening of our tranquillity) a removall of our Candleslick may be as certainly fore-seen and fore-told, as if visions and letters were sentDan. 4. 27. us from heaven, as once to the Church of Ephesus. God may well say to us, as to them of old, Have I been a wildernesse unto Jer. 2. 31. Israel, a land of darknesse? Or, as Themistocles to his Athenians, Are ye weary of receiving so many benefits by one man? Bona à tergo formosissima. Our sins have long since sollicited an utter dissolution and desolation of all; and that we should be made aJer. 49. 2. & 25. 9. heap and a hissing, a waste and a wildernesse: Quod Deus ave[illegible: 1 letter]tat.

Verse 2. And saying, Repent ye] Change your mindes now atAd mentem redite. Erasm. the preaching of the Gospel, as they changed their garments at the promulgation of the Law, Rent your hearts and not your garments, As the Prodigall came to himself, who till converted, had been beside himself. plough up the fallows of your hearts; grieve for your sins, even to a transmentation, as those Corinthians did, and as Simon Peter counselled Simon Magus, that snake that had cast his coat, but kept his poison. For although he ca[illegible: 1 letter]ried the matter so cleanly and cunningly, that Philip took him for a true convert, andSee a like phrase, 2 Chro. 6. 37 baptized him; yet Peter soon saw that he was in the gall or venome of bitternesse (for the word used, Deut. 29. 18. whereunto theAct. 8. [illegible: 2 letters], 23. Apostle alludes, signifieth both) and therefore prescribes him an [non-Latin text not transcribed] Antidote, the very same that John doth here, this generation of [non-Latin text not transcribed] vipers, Repent, if perhaps the thoughts of thy heart may be forgiven thee. His wicked thought is called [non-Latin text not transcribed], the godly change of minde that the Apostle perswadeth him unto, is called [non-Latin text not transcribed], he that by some mischance hath drunk poison, must cast it up again as soon as he can, ere it get to the vitals. Repentance is the souls vomit, which is the hardest kinde of physick, but the wholsomest. Happy is he, that by the dung-port of his mouth (inNehem. 3. 14. a sorrowfull confession) can disburden himself of the sinne thatHeb. 12. 1. both clogs and hazards his soul to death eternall. We r[illegible: 1 letter]n from God by sin to death, and have no other way to return, but by death to sin. For the kingdom of heaven is at hand.] q. d. Ye have a price put into your hands, a fair opportunity of making your selves for ever. Will ye (like the vine and olive in [illegible: 1 letter]othams parable) not leaveJudg. 9. 9. your sweetnesse and fatnesse, your dilecta delicta, beloved sins, although it be to raign, yea and that in Gods kingdome? KnowestRom. 2. 4. thou not that the goodnesse of God should lead thee to repentance?Psal. 130. 4. Is there not mercy with God therefore, that he may beJoel 2. 12. feared? should not men rent their hearts, because God is gracious,Isa. 55 7. and turn to the Lord, because he will multiply pardon? To argue from mercy to liberty, is the devils logick; and makes God repent him of his favours to such, as David did of his kindenesse to Nabal. Rather we should argue from mercy to duty, as Joseph did to his master in a temptation: from deliverance to obedience, with David, Psal. 116 8, 9. And therefore return to our fathers house, with the Prodigall, because there is bread enough; therefore repent, because his Kingdome is at hand, and would be laid hold on. As John Baptist was Christs fore-runner into the world: so must repentance be his fore-runner into our hearts.

Verse 3. For this is he which was spoken of.] Whether these be the words of the Baptist, or of the Evangelist, it appears not, skils not. The most say, of the Evangelist concerning the Baptist. By the Prophet Isaias.] Thus one Testament infolds another, as those wheels in Ezekiel: And the Law preacheth faith in Christ, as well as the Gospel, Rom. 10. 6. 7. The voice of one crying] Loudly and lustily; lifting up his voice [non-Latin text not transcribed], Boa[illegible: 3 letters], Vociferant[illegible: 2 letters]. [non-Latin text not transcribed]. as a trumpet, or as the sound of many waters. Semblably S. Paul was ordained to be a crier, 1 Tim. 1. [illegible: 1 letter]1. and so is every faithfull Preacher, 2 Tim. 4. 2. He must cry, and be instant, stand to the [non-Latin text not transcribed]. work, and stand over it; Sta cum diligentia, saith the Syriack there, clangite, clamate, Jer. 4. 5. Ye have to doe with deaf men, dead men, living carcases, walking sepulchres of themselves.Isa. [illegible: 1 letter]8. 1. Now therefore as our Saviour lifted up his voice, when [illegible: 5 words]. he said, Lazarus, come forth: So must Christs Ministers (when they speak to such as lie rotting and stinking in the graves of their corruptions) cry aloud, Awake thou that sleepest, and stand up [illegible: 1 word]. [illegible: 1 word]. 14. [non-Latin text not transcribed]. from the dead, that Christ may give thee light. Ecclesia (the Church) is a word in use among the Athenians, and signifies an Assembly of Citizens, called out of the multitude (as it were) by name, or in their ranks, by the voice of the publike Crier, to hear some speech or sentence of the Senate. The Church in like sort is a company called out of the kingdome of Satan, by the voice of Gods Ministers, as it were criers, to hear the doctrine of the Gospel revealed from heaven. There are that observe, that John Rolloc. in Joh. 1. 15. Baptist entered upon his calling in the year of Jubilee, which used to be proclaimed by a Crier with the sound of a trumpet, and that in allusion thereunto, he is called, The voice of a crier. Prepare ye the way of the Lord.] [illegible: 1 word] the terrours of the Lord to seize upon your souls: take not up bucklers against the stroaks of Gods Law: bring not your buckets to quench the motions of his Spirit, knocking at your hearts by the hammer of his Word: Make much of the least beginnings of grace, even those they call repressing; since they prepare the heart for conversion. Open the everlasting doors, that the King of glory may come in, that Christ may dwell in your hearts by faith. As Esther leaned upon [illegible: 1 word] two maids, when she came before the King: So let the soul [illegible: 1 word] upon attrition of the Law, and contrition of the Gospel: so [illegible: 1 word] the King of glory stretch out the golden Scepter of his grace, and we shall live. As Iohn Baptist was Christs fore-runner into the world: so must repentance be his fore-runner into our hearts: for he that repenteth not, the Kingdom of God is far from him: he cannot see it, for his lusts that hang in his light. Make his paths straight.] Walk exactly, precisely, accurately, [non-Latin text not transcribed]. [illegible: 1 word] line and by rule; walk as in a frame, make straight steps to Heb [non-Latin text not transcribed]. Isa. 40. [illegible: 2 words] & oculis [illegible: 3 words]. your feet, or else there is no passing the strait gate: so strait, that as few can walk in it, so none can halt in it, but must needs goe upright. Plain things will joyn in every point one with another; not so [illegible: 1 word] and rugged things. In like sort, plain spirits Obstant enim offect [illegible: 2 words], &c. Erasm. in [illegible: 1 word]. close with Gods truths, not those that are swoln, &c. The old heart will never hold out the hardship of holines.

Verse 4. And the same Iohn had his raiment of Camels hair.] Bradford. Sutable to Elias (in whose spirit and power he came) who wasEphes. 5. 15. thus habited. So those worthies, of whom the world was not worthy, wandered about in [illegible: 1 word]-[illegible: 1 word] and Goat-[illegible: 1 word]: but theyHeb. 11. 37. were like the Ark, without, covered with Goats-hair, within,Saepe sub [illegible: 1 word] latitat sapientia [illegible: 1 word]. all of pure gold. God cloathed our first parents in leather, when there was means of better cloathing, to humble them, [illegible: 1 word]:Vestes sunt peccati testes. and to shame all such as are proud of their cloathes, which are the ensigns of our shame, and came in with sin, as it's [illegible: 1 word].Vestium curiofit as deformitatis mentium & morum indiciū est. Bern. And a leathern girdle about his [illegible: 1 word].] So had Elias, and God takes notice of it, and records it: when the pomp and pride of many Monarchs lie hid in obscurity, buried in oblivion. Such love beareth the Lord to his people, that every thing in them is remarked and registred. He thinks the better of the very ground they goe upon, Psal. 87. 2, 3, 4, 5, 6. their walls are ever in his sight, and he loveth to look upon the houses where they dwell, Isa. 40. 16. And his meat was locusts.] These creatures have their name in [non-Latin text not transcribed] Greek from the top of the ears of [illegible: 1 word], which, as they fled, they sed upon. That they were mans meat in those Eastern Countries appears, Levit. 11. 22. and Pliny testifieth as much. Course meat Lib. 11. cap [illegible: 2 words]. Hieron. in ep. they were: but nature is content with little, grace with lesse. Cibus & potus sunt divitiae Christianorum, saith that Father.Greenham. [illegible: 1 word] and water with the Gospel are good chear, saith another.Horat. Opponit panem libis & placent is, lib. 1. epist. 10. [illegible: 1 word] Saviour hath taught us to pray for bread, not for manchet [illegible: 1 word] junkets, but down right houshold bread: and himself gave thanks for barley-bread and broiled fishes. A little of the creature will serve turn to carry thee thorow thy pilgrimage. One told aAdulator est qui [illegible: 2 words]. Becman. Philosopher, If you will be content to please Dionysius, you need not feed upon green herbs. He replied, And if you can feed upon green herbs, you need not please Dionysius; you need not flatter, Holus ab [non-Latin text not transcribed]. comply, be base, &c. The Ancients held green herbs to be goodPrisci [illegible: 2 words] obsonij sibi deesse [illegible: 2 words] deesset [illegible: 1 word]. chear: and accounted it wealth enough, [non-Latin text not transcribed], not to be [illegible: 1 word], nor cold, saith [illegible: 1 word]. But what [illegible: 1 word] were [illegible: 1 word] Jews that for [non-Latin text not transcribed], locusts, read [non-Latin text not transcribed], sweetmeats, as Epiphanius noteth against the Ebionites. The best, we see, are liable to be belied. And wilde honey,] Such as naturally distilled out of trees; as did that which Jonathan tasted with the tip of his rod, called honey of the wood, 1 Sam 14. 27. God made [illegible: 1 word] suck honey out of the rock, and oil out of the flinty rock, Deut. 32. 13. Hence Iudea was called, Sumen totius orbis. And Strabo, that spitefully [illegible: 1 word]. affirmeth it to be a dry, barren countrey, had not so much ingenuity Lib. 16. as that railing Rabshakeh, 2 King. 18. 32.

[illegible: 1 word] 5. Then went out to him Ierusalem] Hitherto the prosopography of [illegible: 1 word] Baptist: Follows now the resort that was made unto him; for by his divine doctrine and austere life, he had merited among many to be taken for the Messiah, Joh. 1. And all Iudea] That is, very many, as the word (All) is manySee Wilsons [illegible: 1 word]. times elswhere taken in the new Testament. And all the [illegible: 1 word] round about Iordan.] Stirred up by the noise of that new preacher. So sundry amongst us will be content [illegible: 1 word] hear, if there, goe a great report of the man; or, if he deliver some new Doctrine; or, deal in deep points, as Herod, Lu. 23. 8. But these soon grow weary, and fall off, as those Jews did from Iohn, for the which they were justly taxed by our [illegible: 1 word].Joh. 5. 35. Math. 11.

Verse 6. And were baptized of him in Iordan.] Baptizing of [illegible: 1 word] was in use among the Jews, before the daies of Iohn Baptist. From this custome (saith Broughton) though without commandment, and of small authority, Christ authoriseth aIn Daniel 9. seal of entring into his rest, using the Jews weaknesse as an allurement thither. As from bread and wine, used with the Paschall Lamb, being without all commandment of Moses, but resting upon the common reason given by the Creatour, he authoriseth a seal of his flesh and bloud. In Iordan] At Bethabara, Joh. 1. 28. that is, at that very place, where the people of Israel passed over Jordan, and [illegible: 1 word] the Land. Baptisme then was there first administred, where it had been of old fore-shadowed. Here also we see, that the acts of [illegible: 1 word] and Iesus took their happy beginning, at one and the same place. And like as the people, after they had passed over [illegible: 1 word], [illegible: 1 word] circumcised, before they received the Land by lot of inheritance: So, after we have been baptized, and thereby enrolled among the Citizens of the new Ierusalem, the [illegible: 1 word] of [illegible: 1 word]. 1. [illegible: 1 word]. sinne, and super fluity of [illegible: 1 word] must be daily pared off by the [non-Latin text not transcribed]. [illegible: 3 words] to the [illegible: 1 word] and [illegible: 1 word] of the [illegible: 2 words]. practice of mortification ere we can come to the Kingdome of Heaven. Confessing [illegible: 1 word] sins] In token of their true repentance. For as only the man, that is wakened out of his dream, can tell his dream; so only he that is wakened out of his [illegible: 1 word], can clearly [illegible: 1 word] them. [non-Latin text not transcribed] And this confession of sin, joyned with confusion of sin (withoutEst [illegible: 1 word] & clara [illegible: 2 words]. [illegible: 1 word]. the which, confession is but winde, & the drops of contrition, water) is that which in baptisme we restipulate. Not the putting away [non-Latin text not transcribed]. of the [illegible: 1 word] of the [illegible: 1 word], but the [illegible: 1 word] answer of a good conscience toward God, 1 [illegible: 1 word]. 3. 21. A [illegible: 1 word], [illegible: 1 word] conscience, a heart [illegible: 1 word] from wickednesse in this [illegible: 1 word] of regeneration, the baptisme of repentance, the washing of the new birth, the being baptized with the holy Ghost and with fire, this saveth, saith S. Peter. Not as the efficient cause of salvation, for that is Christ alone: nor yet as a [illegible: 1 word] instrument, for that's faith alone: but only as a [illegible: 1 word] of the saved, and a pledge of their salvation. As on the other side, God will not own a viperous brood, though baptized, that bring not forth fruits meet for repentance. To such, baptisme is not the mark of Gods childe, but the brand of a fool, that maketh a vow, and then breaketh it, Eccles. 5. 3. For the font is Beersheba, The well of an Oath: and there we swear (asPsal. 119. 106. David did) to keep Gods righteous judgements. Now, if Zedekiah Isa. 10. and [illegible: 1 word] paid so dear for their [illegible: 1 word], for their fast and loose with men; how will God revenge the quarrell of his Covenant? The Spanish converts in Mexico remember not any thing of the [illegible: 1 word] enquiries [illegible: 1 word] Ben. promise and profession they made in baptisme, save only their name, which many times also they forget. In the Kingdom of Congo in Africk, the Portugals, [illegible: 1 word] their first arrivall, finding the people to be [illegible: 1 word], [illegible: 1 word] God, did enduce them to a professionArchb. Abbots. Geog p. 179. of Christ, and to be baptized in great abundance, allowing [illegible: 1 word] the principles of religion; till such time as the Priests prest them to lead their lives according to their profession: which the most part of them in no case enduring, returned again to their Gentilisme. Such renegadoes we have amongst us, not a few;Augustin. that give themselves up to Christ, Quoad Sacramenti perceptionem, by externall profession, but when it comes once ad [illegible: 1 word] sanctificationem, to [illegible: 1 word] of [illegible: 1 word], there they leave him in the open field, forsaking their colours, renouncing their baptisme, and running away to the enemy. Now for such there is but one law, and it is Martiall law, Heb. 10. 39. If any with draw, or [illegible: 1 word] [non-Latin text not transcribed]. Heb. 10. 38. from his Captain (as the military [illegible: 1 word] there used importeth) he doth it to perdition; he is even a son of perdition, as [illegible: 1 word]; who was [illegible: 1 word] indeed, as well as Peter, but better he had not.Mark. 14. 21. As it had been better for him, never to have been born, so, being born, never to have been circumcised, and thereby bound to the Law. Unregenerate Israel is as [illegible: 1 word], Amos 9. 7. And it had been happy that font water had never been spilt on that face, that is afterwards hatcht with impudent [illegible: 1 word], Ier. 3. 3, 4. 5.

Verse 7. But when he saw many of the Pharisees and Sadduces.] De his lege Joseph de bello. Two leading sects among the Jews, but notable hypocrites, yet [illegible: 1 word]. [illegible: 1 word] 2. c. & Antiq [illegible: 1 word] l. 13. cap. 17. pressing to the ordinances. A Doeg may set his foot as far within the Sanctuary as a David, and let him. He may be caught, as those catch-poles sent to apprehend our Saviour, as Sauls messengers coming to Naioth were turned from [illegible: 1 word] to Prophets: Come (saith Latymer) to the holy Assemblies, though thou comest to [illegible: 1 word]; for God, perhaps, may take thee napping. He said unto them, O generation of vipers] Or adders, which are outwardly specious, inwardly poisonous: so are all hypocrites a meer out-side: but God will wash off their paint with rivers of brimstone. Of the viper it is said, that when he hath [illegible: 1 word] a man, he makes haste to the water, and drinks or dies for it. So did these Pharisees to baptisme, hoping, by the [illegible: 1 word] done, to avoid the wrath to come, But a man [illegible: 1 word] goe to hell [illegible: 1 word] font-water on his face: unlesse with the water of baptisme he have grace to quench the fiery darts of the devil: as that holy [illegible: 1 word] de qua. dam sancta [illegible: 1 word] quae quo [illegible: 2 words], non nisi [illegible: 3 words] nabat, [illegible: 2 words], Christiana sum. [illegible: 1 word] enim bost is statim [illegible: 1 word] baptismi & [illegible: 1 word], & fugit ab ea. Luther. virgin, whereof Luther reports, that she beat back Satans temptations with this only argument, I am a Christian. The enemy quickly understood (saith he) the [illegible: 1 word] of baptisme, and the value of that vow, and fled from her. There are that boast and bear themselves bold on their Christendome; but hath not many a ship, that hath been named Safe-guard and Good-speed, miscarried at sea, or fallen into the hands of pirates? This generation of vipers conceited themselves to be Abrahams seed: so doe many of the Serpents seed now adaies, because of their baptisme; but all in vain, unlesse they walk in the steps of that faith of our father Abraham. The old Serpent hath slung them, neither is there any antidote for such, but the flesh (not of the biting viper, but) of the slain Messiah, fore-shadowed by the brazen Serpent. SeeRom. [illegible: 1 word]. [non-Latin text not transcribed] derived [illegible: 1 word] [non-Latin text not transcribed] a viper. Isa. 27. 1. God hath promised to break for us the Serpents head, who hath so deeply set his lims in us: yea, with his sore, and great and strong sword, to punish Leviathan that piercing Serpent, and to [illegible: 1 word] the dragon that is in the sea. Who hath fore-warned you?] Who hath privily and under-hand, [non-Latin text not transcribed]. [illegible: 3 words] & [illegible: 1 word]. as it were, shewed you, and set you in a course of avoiding the danger, that hangs over your heads, as by a twined threed. The wrath of God is revealed from heaven, and hell hath enlarged her self, and even gapes for you: who gave you an inkling thereof, and sent you hither for help, &c? From the wrath to come] Called the damnation of hell, Chap. 23. 23. which hath torments without end, and past imagination.Psal. 90. 11. For, Who knoweth the power of thine anger, saith David? Even according to thy fear, so is thy wrath. That is, as I conceive it, Let a man fear thy wrath never so much, he is sure to feel a fair deal more thereof, then ever he could have feared. When but a drop of Gods displeasure lights upon a poor soul in this present world. What intolerable pain is it put to? The spirit of a man may sustain Prov. 18. 14. his infirmity, saith Solomon, q. d. some sorry shift a man may make to rub thorow an outward affliction, and to bear it off by head and shoulders, But a wounded spirit who can bear? q. d. the stoutest cannot possibly stand under it: there's no proportion between the back and the burden; [illegible: 1 word] able to crush and crack the mightiest amongst us. Iudas chose an halter rather then to endure it: and well he might, when as Iob (with whom God was butJob 7. 15. in jest, in comparison) preferred strangling, and any death before such a life. But all this (alas) is but present wrath, and nothing at all to the wrath to come. A phrase of speech that involves and carries in it stings and horrours, woe and alas, flames of wrath, and the worm that never dieth, trembling and gnashing of teeth, seas of vengeance, rivers of brimstone, unutterable and unsufferable tortures and torments. We read of racking, roasting, hanging, stoning, putting men under harrows of iron, and saws of iron, scratching off their flesh with thorns of the wildernesse, [non-Latin text not transcribed]. Heb. [illegible: 1 word] pulling their skins over their ears, and other exquisite and unheard of miseries that men have here been put unto. But what's all this to the wrath to come? not so much as a flea-biting, as a prick with a pin, or fillip with a finger: no, though a man should go thorow a thousand cruell deaths every hour, his whole life thorowout. Oh blesse and kisse that blessed Son of God, that bore for us the brunt of this unsupportable wrath, even Iesus that delivered us from the wrath to come, 1 Thess. 1. 10. And shun sin, that draws hell at the heels of it. Is it nothing to lose an immortall soul to purchase an ever-living death?

Verse 8. Bring forth therefore fruits] q. d. You cannot wash your hands in innocency, wash them therefore in tears: there's no way to quench hell flames, but by the tears of true repentance; to prevent the wrath to come, but by bearing those fruits of righteousnesse that are by Christ Jesus to the glory and praise of God, Phil. 1. 11. Optima & [illegible: 2 words] est nova vita, saith Luther. Which saying, though condemned by Pope Leo, is certainly an excellent [illegible: 1 word]. Meet for repentance.] That weigh [illegible: 1 word] as much as repentance, that may parallel, and [illegible: 1 word] it to be right, [illegible: 1 word] and evidence it to be a repentance never to be repented of. There is no grace butCor. 7. hath a [illegible: 1 word]. See therefore that your graces be of the right stamp, an effectuall faith, [illegible: 1 word] love, patient hope, &c. as the Apostle [illegible: 1 word] Thess. 1 3. hath it. See that your performances and whole course be such as becomes repentance, and may justifie it; as may bear [non-Latin text not transcribed] weight in the balance of the sanctuary, and amount to as much [illegible: 1 word] 64 6. as repentance comes to. And [illegible: 1 word] your righteousnesses be but1 [illegible: 2 words]. as a [illegible: 1 word] clout, and your works at best (if tried by the fire [illegible: 1 word]. 13. [illegible: 1 word]. of the Word) would burn (which made [illegible: 1 word] Nehemiah to pray for pardon of his reformations) yet upon your true repentance for the evil that cleaves to your best works, your [illegible: 1 word] may be saved from the wrath to come; yea they are such as accompany salvation, and comprehend it, as the [illegible: 1 word] Scholiast expounds thatHeb. 6. [illegible: 1 word]. text. Labour ther fore to [illegible: 1 word] a heart full of goodnesse, as those [non-Latin text not transcribed], i. e, [non-Latin text not transcribed] Romans, Chap. 15. 14. and a life full of good works, as Tabitha, Act. 9. 33. such as may beseem amendment of life.

Verse 9. And thinke not to say within your selves.] Hypocrites are never without their starting-holes, out of [illegible: 1 word] they must be ferretted. There are infinite turnings and windings in the heart of man, studious of deceiving it self by some paralogisme. Therefore the Apostle so oft premiseth, Be not deceived, when he reckons up [non-Latin text not transcribed]. reprobates, 1 Cor 6 9. Eph. 5. 6 &c. We have Abraham to our father] What of that? so had Ishmael [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. an [illegible: 1 word], Esau a castaway, &c. Externall priviledges profit not, where nothing better can be pleaded. [illegible: 1 word] the fool was of the line of faithfull Caleb, Qui [illegible: 1 word] post me, Followed me fully, [illegible: 1 word] God, Numb. 14. 24. Vertue is not, as lands, inheritable. Why should these men brag they had Abraham to their father, when they might have observed, that God had raised up of this stone, a son to Caleb? God is able] His power is, 1. Absolute, whereby he can doe more then he doth. 2. Actuall, whereby he doth that only that he willeth. Some things he can doe, but will not, as here, and [illegible: 1 word] 26. 53. Rom. 9. 18. Some things he neither will nor can, [illegible: 2 words] lie, to die, to deny himself. 2 Tim. 2. 13. [illegible: 1 word]. 1. 3. Heb. 6. 17. for these things contradict his [illegible: 1 word], and imply impotency. But whatsoever he [illegible: 1 word], without impediment he [illegible: 1 word], Isa. 46. o Psal. 115. 3. Of these stones to raise up children to Abraham.] This he could doe, though he will not. And yet he doth as much as this, when he takes the stone out of the heart: when of carnall he makes us a people created again, Psal. 102. 18. when cut of a hollow person (one as empty and void of heart, as the hollow of a tree is of [illegible: 1 word]) is fetcht out heart of oak, and of a wilde asse-colt-born,Job 11. 12. is made a man: See both these similitudes, Job 11. 12. It was aexpounded. strange change that Satan mention'd and motion'd to our Saviour of turning stones into bread. But nothing so strange as turning stony hearts into hearts of flesh. This is a work of Gods Almighty power, the same that he put forth in raising Christ from the dead, Ephes. 1. 19. (where the Apostle, the better to set forth the matter, [illegible: 1 word] a six-fold gradation in the Originall) and in creating the world, [illegible: 1 word]. 51. 10. 2 Cor. 5. 17. The Prophet Isaiah [illegible: 1 word]. 51. 16. tels us, That he plants the heavens, and laies the foundation of the earth, that he may say to Zion, Thou art my people. And althoughIsa 42. 5, 6. mans heart be an emptinesse, as in the Creation, as herbs in Winter, or as a breathlesse clod of earth, yet that hinders not, [illegible: 1 word] the Prophet.

Verse 10. And now also is the axe laid to the root of the tree.] q. d. God is now taking aim where to hit, and how to fell you: as a man laieth his axe at that very place that he intends to to smite at) he seeth well enough that all his patience and painsLuk. 13. in digging, in dunging, and in dressing you, is to no purpose.Ultimae desperationis [illegible: 1 word] est, quoties securis admovetur radici. He comes seeking fruit from time to time, but findeth none, Luk. 13. 7. Now therefore he hath laid down his basket, and taken up his axe, as resolved to ruine you, unlesse present course be taken. Neglect not the present Now, lest ye be cut off for ever. GodEras. Annot. will not alway serve you for a [illegible: 1 word]-stock. Since ye have a Preacher, repent or perish. Let this spring distinguish between dead and living trees. Every tree that bringeth not forth good fruit.] So God is graciously pleased to stile our poor [illegible: 1 word]; in every of which [illegible: 2 words]. there is something of his, as well as something of our own. That which is his, he accepts: that which is ours he pardons. But good it must be, quoad fontem, the Spirit of God: and quoad finem, the glory of God. Negative [illegible: 1 word] serves no mans tur,M. [illegible: 1 word] ex [illegible: 1 word] to save him from the axe. It is said of [illegible: 1 word], that the [illegible: 1 word] of the Priscillian heresie, was all the vertue that he had. The evil servant did not riot cut his talent: those reprobates, Mat. 25. robbed not the Saints, but relieved them not. Moab and Ammon [illegible: 1 word]. 23. 4. were bastardized and banished the sanctuary to the tenth generation, for a meer omission, because they met not Gods Israel with bread and water in the wildernes: And Edom is sore threatned, [illegible: 1 word]. for not harbouring them when scattered by the [illegible: 1 word]. Take we heed that live in the last age of the world, lest God hasten the calling of the Jews, and cast us off for our unfruitfulnesse, Rom. 11.

Verse 11. I indeed baptize you with water to repentance.] There [non-Latin text not transcribed]. is a two fold baptisme, Heb. 6. 2. the doctrine of baptismes, viz,1 [illegible: 1 word]. 3. 21. [illegible: 1 word] & flaminis, externall and internall, the putting away of the pollution of the flesh, and the answer of a good conscience (purged from dead works) to God-ward. When these two meet, when men are baptized with water to repentance, then baptisme saveth, 1 Pet. 3. 21. that is, it effectually assureth salvation, whensoever by the Spirit and faith, the baptized comes to be united to Christ, and to feel the love of God shed abroad in his soul, whereby is wrought in him a spirit of [illegible: 1 word], a grief [illegible: 1 word] sinne, as it is an offence against God. And hereupon S. Peter [non-Latin text not transcribed]. saith, Baptisme saveth, in the present tense: implying that it is of permanent and perpetuall use; effectuall to save and seal up the promises, whensoever we repent. From which happy time,Zech. [illegible: 1 word]. 10. with 13. 1. baptisme once received, remains a fountain alwaies open for sinne and [illegible: 1 word] uncleannesse, to those that mourn over him, that bled overEzek. 36. 25. them; a laver of regeneration, a washing of the spirit, who [illegible: 1 word] clean water upon them: ridding and [illegible: 1 word] them from all their sins, past, present, and future. Provided, that they standA patrum lect ione, [illegible: 2 words] evolvisset D. Piscator, sibi [illegible: 1 word]: [illegible: 2 words] dicere, Vix ullum [illegible: 1 word] usum & effica [illegible: 6 words] ratione [illegible: 1 word]. to the Covenant and order of baptisme, in a continuall renovation of faith and repentance, as occasion shall be offered. This doctrine of baptismes (now cleared by Divines) divers of the ancient Doctours understood not: which disheartned Piscator from spending much time upon them. He that commeth after me.] Whose Harbinger and Herald [illegible: 1 word] am, whose Prodromus and Paranymph, friend and [illegible: 1 word] I am, as the morning-starre, [illegible: 1 word]-runs the Sunne, with whose light it shineth. [illegible: 1 word] mightier then I] And will easily out-[illegible: 1 word] me: He must encrease, but I must decrease; and this is the complement of myTheolog. joy, Ioh. 3. 29, 30. To rejoyce in the good parts of others, though it eclipseth thy light, and that from the heart, this is indeed to be able to do more then others: this is to excell others in any excellency whatsoever, if this be wanting. Whose shoes I am not [illegible: 1 word] to bear.] Christ thought [illegible: 1 word] worthy to lay his hand on his holy head in baptisme, who thinks not himself worthy to lay his hand under Christs feet. The more fit any man is for whatsoever vocation, the [illegible: 1 word] he thinks himself. Non [illegible: 1 word] in aliis [illegible: 1 word] rebus multa me latēt. &c. [illegible: 1 word]. 119. cap. 21. Who am I? said Moses, when he was to be sent to Egypt: whereas none in all the world was comparably fit for that embassage. Not only in innumerable other things am I utterly unskilfull, faith S. Augustine, but even in the holy Scriptures themselves (my proper profession) the greatest part of my knowledge is theEgo in parvo tuguriolo, cum [illegible: 1 word], i. e. [illegible: 3 words] meis, de [illegible: 2 words] non audeo Epist. ad August. least part of mine ignorance. I, in my little cell, saith Hierom, with the rest of the Monks my fellow-sinners, dare not determine of great matters. This is all I know, that I know nothing, said Socrates: and Anaxarchus went further, and said, that he knew not that neither, that it was nothing, that he knew. This is the utmost of my wisdom (said David Chytraeus) that I see my self to be without all wisdome. And if I would at any time [illegible: 2 words] se [illegible: 3 words], [illegible: 1 word], quod nihil sciret. [illegible: 1 word] 3. Melch. Adam. 694. delight my self in a fool, saith Seneca, I need not seek farre, I have my self to turn to. Thus the heaviest ears of corn stoop most toward the ground: Boughes the more laden they [illegible: 1 word], the more low they hang: and the more direct the Sunne is over us, the less: is our shadow: So the more true worth is in any man, the lesseSiquando [illegible: 1 word] delectari volo, non longè mihi [illegible: 1 word] est, me video. Sen. Quod [illegible: 1 word] ex parte [illegible: 1 word] didicerim, tamen in [illegible: 3 words], [illegible: 3 words] intellexisse [illegible: 1 word]. Baldus [illegible: 1 word]. Tanti [illegible: 2 words], quanti tibi [illegible: 1 word]. self conceitednesse; and the lower a man is in his own eyes, the higher he is in Gods. Surely [illegible: 1 word] Baptist lost nothing by his humility and modesty here: for our Saviour extols him to the multitude, Math. 11. and there are that doubt not to affirm (where they have it I know not) that for his [illegible: 1 word] on earth, he is dignified with that place in heaven, from whence Lucifer fell. Sure it is, That he that humbleth himself shall be exalted. If men [illegible: 1 word] us as we set selves, God values us according to our abasements. The Church was black in her own eyes, fair in [illegible: 1 word], Cant. 1. 5—15. With the holy Ghost, and with fire.] That is, with that fiery holy Ghost, that spirit of judgement and of burning, wherewith the filth of the daughters of Zion [illegible: 1 word] washed away, Isa. 4. 4. that they may escape that [illegible: 1 word] fire, mentioned in the verse next following. This fire of the spirit must be [illegible: 1 word] from heaven, Lumen [non-Latin text not transcribed]. de lumine, from the father of lights, who giveth his spirit to H nc [illegible: 1 word] dicitur, [non-Latin text not transcribed]. them that ask it. It must be a coal from his altar, which when you have once gotten, your heart must be the hearth to uphold it; your hands, the tongs to build it; Gods ordinances, the fuell to [illegible: 1 word] it; the Priests lips, the bellows to blow it up into a flame: So shall we finde it (according to the nature of fire) 1. To illighten us, as the least sparkes of fire lightens it selfe at least, and may be seen in the greatest darknesse. 2. To enliven and revive us; for whatsoever is of the spirit is spirit, that is, nimble andJoh. 3. active, full of life and motion. A bladder is a dull lumpish thing, so is a bullet: but put winde into the one, and fire to the other in a Gun, and they will flee farre. Fire is the most active of all other elements, as having much form, little matter; and therefore [illegible: 1 word] quasi [illegible: 1 word] ignis, id est, frigidus, [illegible: 1 word]. Tardis [illegible: 2 words] non facilè [illegible: 1 word]. Cic. the Latines call a dull dronish man, a firelesse man, which God cannot away with, What thou doest, doe quickly, said our Saviour to [illegible: 1 word]: So odious to him is dulnesse in any businesse. Baruch, full of the spirit, repaired the wall of Ierusalem earnestly, Nehem, 3. 20. Se accendit, he burst out into heat, and so finish'd his part in shorter time, I presse toward the mark, saith Paul, [non-Latin text not transcribed], I persecute it, Phil. 3. 14. Never was he so mad in persecuting the Saints, Act. 26. 11. as after his conversion, he was judg'd to be, the other way, 2 Cor. 5. 13. —Paulus in omnia [illegible: 1 word], De [illegible: 1 word] Lucan. [illegible: 1 word]. Phars. Nilactum credens, cum quid superesset agendum. 3. To assimulate: As fire turns fuell into the same property with [illegible: 1 word]; so doth the spirit inform the minde, conform the will, reform the life, transform the whole man more and more, into the likenesse of the heavenly patern, it spiritualizeth and [illegible: 1 word] us, as it were, into the same image from glory to 2 Cor. 3. ult. glory, as the Sunne (that fire of the world) by often beating with its beams, upon the pearl, makes it radiant and orient, bright and beautifull like it self. 4. To elevate and carry the heart heaven-ward, [illegible: 1 word] 6. as fire naturally aspireth, and the spark fleeth upwards,Heb. 12. 1. to kindle our Sacrifices, and make us heavenly-minded; to breakThe least spark of fire [illegible: 1 word] endeavour to rise above the air: so the Spirit. out at length, though for a while it lie under the weight of sin, that doth so easily beset us: as fire may lie puffing and blowing under green wood, as almost smoothered. 5. To purifie us (as fire doth metals) from our drosse, and to take away all our sinne, [illegible: 1 word]. 1. 25. 1 Cor. 9. 11. For he is like a refiners fire, and like fullers sope, Mal. 3. 2. whereby we are purified, by obeying the truth, unto unfeigned love of the [illegible: 1 word], 1 Pet. 1. 22. 6, And that's the least property of the holy Ghost and of fire (that I now insist upon) Congregat [illegible: 1 word], segregat heterogenea; it unites them to2 Cor 6. [illegible: 1 word], and separates them from sinners: for what communion hath light with darknesse? It maketh division from those of a mans house, if not of his heart; and yet causeth union with Gentile, Barbarian, Scythian, if truly Christian, Coloss. 3. 11. Oh'get this fire from heaven: So shall you glorifie God, Matth. 5. 16. and be able to dwell with devouring fire (which hypocrites cannot doe, Isa. 33. 14.) get warmth of life and comfort to your selves, giveZech. 2. 5. light and heat to others, walk surely as Israel did by the conduct of the pillar of fire, and safely, as walled with a defence of fire.Revel. 11. 5. And if any man shall hurt such, fire shall proceed out of their [illegible: 1 word] to devour them. So that a man were better anger all the witches in the world, then one of those that are baptized with the holy Ghost and with fire, &c. especially if they be much mortified Christians, such as in whom this fiery spirit hath done with the body of sin, as the King of Moab did with the King of Edom, Am. 2. 1. burnt its bones into lime.

Verse 12. Whose fanne is in his hand] Though the devil and wicked men mightily strive to wring it out of his hand; for what, say they, need this shedding and this [illegible: 1 word]? This distinguishing and differencing of men into Saints and sinners? Are not all the Lords people holy? Is there any man lives and sinnethNumb. 16. 3. not? but yet there is as wide a difference between sinner and sinner, as is betwixt the bosome of Abraham, and, and the bellyLuk. 16. 26. of hell. 1. The godly man projects not sin as the wicked doth; but is preoccupated by it, against his generall purpose. 2. He [non-Latin text not transcribed]. [illegible: 1 word]. [illegible: 1 word]. 1. arts not the sin that he acts: he sins not sinningly; he is not transformed [non-Latin text not transcribed] into sinnes image, as the wicked are, Mica. 1. 5. His 1 [illegible: 1 word]. 3. scum rests not in him, he works that out by repentance, that heEzek. 24. 11. committed with reluctance. 3. He is the better for it afterwards. His very sin (when be wailed and disclaimed) maketh him more heedfull of his waies, more thankfull for a [illegible: 1 word], more mercifull to others, more desirefull after the state of perfection, [non-Latin text not transcribed]. &c. Whence grew that paradox of M. Iohn Fox, That his graces did him most hurt, and his sinnes most good. Whereas wicked [illegible: 1 word] of [illegible: 1 word]. men grow worse and worse, Deceiving and being [illegible: 1 word], 2 Tim. 3. 13. till at length by long trading in sin, being hardened by the deceitfulnesseHeb. 3. [illegible: 1 word]. thereof, they are utterly deprived of all (even passive) power of recovering themselves out of the devils snare; which is a conformity to the devils condition. This their covering therefore2 Tim. 2. 23. is too short. Christs fan is in his hand to take out the precious from the vile; and the Ministers of Christ must separate (as theJer. [illegible: 1 word]. Priests of old did) the clean from the unclean, drive the chaff one way, and the wheat another: For what is the chaff to the wheat, Ier. [illegible: 1 word] 28. saith the Lord? See this enjoyned them, Isa. 3. 10, 11. Zuinglius, as in his publike lectures, he would very sharply [illegible: 1 word] sinne; so ever and anon he would come in with this proviso,Scultet, arnal. Probe vir, haec nihil ad te, This is nothing to thee, thou godly man. He knew that he could not beat the dogs, but the children would be ready to cry, whom therefore he comforted. And he will thorowly purge his floor] That is, his Church, calledIsa. [illegible: 1 word]. 10. Gods threshing floor in Isaias, because usually thresht by God with the flail of affliction. That is one way, whereby the Lord Christ doth purge his people, and separate between the Sonne that he loves, and the sin that he hates. This he doth also by his Word and Spirit: Sanctifying them by his truth, [illegible: 1 word] Word is truth, Joh. 17. And such were some of you, but ye are washed, but ye are justified, but 1 Cor. 6. 11. ye are sanctified in the Name of our Lord Iesus Christ, and by the Spirit of our God. Thus Christ purgeth his floor here incoatively and in part, hereafter thorowly and in all perfection. In all which we may observe (saith a Divine) this difference between Christ and the tempter. Christ hath his fan in his hand, and he fanneth us: the devil hath a sive in his hand, and he sifteth us. Now a fan [illegible: 1 word] out the worst, and keepeth in the best: a sive keepeth in the worst, and casteth out the best. Right so Christ (and his trials) purgeth chaff and corruption out of us, and rourisheth and increaseth his graces in us. Contrariwise, the devil, what [illegible: 1 word] soever is in us, he confirmeth it; what faith or other good thing soever, he weakneth it. But Christ hath praid for his [illegible: 1 word]. 22. 31. (though never so hard laid at) that their faith fail not, and giveth [non-Latin text not transcribed], [illegible: 5 words]. them in time of fanning, to fall low at his feet, as wheat, when the wicked, as light chaff, are ready to flee in his [illegible: 1 word], as murmuring at their hard measure, with those miscreants in the wildernesse. And gather his wheat into the garner] Mali in area nobiscum esse possunt, in horreo non possunt. The wicked may be with us in the floor, they shall not, in the garner: for there shall in no wise [illegible: 1 word] into the City of the lamb, any thing that defileth, or thatAugust. worketh abomination; Heaven spewed out the Angels in the first [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. act of their Apostacy; and albeit the devil could scrue himself into [non-Latin text not transcribed] of [non-Latin text not transcribed], [illegible: 1 word]. Paradise, yet no unclean person shall ever enter into the Kingdom of Heaven. Without shall be doggs, and evil-doers; no dirty doggeRev. 21. 8. doth trample on that golden pavement, no [illegible: 1 word] is with that gold, no chaff with that wheat; but the spirits of just men made perfect, amidst a panegynis of Angels, and that glorious [illegible: 1 word], Heb. 12. 22. In the mean while, [illegible: 2 words] ego [illegible: 1 word] (may everyIgnatius. good soul say, with that Father) I am Gods wheat: And although the wheat be as yet but in the ear, or but in the blade, yet when the fruit is ripe, he will put in the sicle (because the [illegible: 1 word] is Mark. 4. [illegible: 1 word]. 29. come,) and gather his wheat into his barn, into his garner. It doth the husbandman good at heart to see his corn come forward,Spes alit agricolas, sed [illegible: 1 word] mea messis in [illegible: 1 word] est. though the harvest be not yet. But will burn up the chaff with unquenchable fire.] In reference to the custom of those countries, which was, to cast their chaff into the fire. But this (alas) is another manner of fire then that. A metaphoricall fire doubtlesse, and differs from materiall fire. 1. In respect of the violence, for it is unspeakable, 2. Of the durance, for it is unquenchable; 3. Of illumination, for though it burn violently to their vexation, [illegible: 1 word] it shines not to their comfort. 4 Of operation, for it consumes not what it burneth; they ever fry, but never die; vivere [illegible: 1 word], [illegible: 2 words]; they [illegible: 1 word] death, but [illegible: 1 word] it not, as those Rev. [illegible: 1 word]. A just [illegible: 1 word] of God upon them; that they that once might have had life, and [illegible: 1 word] not, now would have death, and cannot.

Verse 13. Then cometh Iesus from Galilee.] Our Saviour came far to seek his baptisme. Let not us thinke much of any pains taken, that we may [illegible: 1 word] of the Ordinances. The Shunammite went (ordinarily)2 King 4. 23. every Sabbath and new-moon, on horsback, to hear the Prophet: The good people in Davids time, passed [illegible: 1 word] the valley Psal. 84. 6. of Baca, from strength to strength, to see the face of God in Sion, though but in that dark glasse of the ceremonies. And in Daniels Dan. [illegible: 1 word]. 4. time, they ran to and fro to increase knowledge. In [illegible: 1 word] daies, the inhabitants of one City went to [illegible: 1 word], saying, Let [illegible: 1 word] go speedily to pray before the Lord, and to [illegible: 1 word] the Lord of host: Zech. 8. [illegible: 1 word]. I will go also. Our Saviour took it ill, that men came not as far toMat. 12. hear him, as the Queen of Sheba did, to hear [illegible: 1 word]. The [illegible: 1 word] Acts 8. came as far to worship in the Temple. And of our fore-fathers in K. Henry the eights time, M. Fox [illegible: 1 word] thus: To see [illegible: 1 word] travels, earnest seeking, burning zeal, readings, watchings, sweet assemblies, Act and Mon. sol. 750. love, concord, godly living, faithfull marrying with the faithfull, may make us now in these our dayes of free profession to blush for shame. George Eagles, Martyr, in Q. Maries daies, for his great Ibid. 18 23. pains in travelling from place to place to confirm the brethren, was sirnamed, Trudge-over-the-world, &c. To be baptized of him] Not for any need he had (for he was a Lamb without blemish of naturall corruption, and without spot of actuall transgression, 1 Pet. 1. 19.) but meerly for our benefit, to sanctifie baptisme to us, and to grace his own ordinance for us.

Verse 14. But John for bad him[ Flatly forbad him, and kept [non-Latin text not transcribed] [illegible: 1 word] è [illegible: 1 word]; ad vim [illegible: 1 word] [non-Latin text not transcribed] [illegible: 1 word]. him out of the water, with both hands, earnestly; not out of disobedience, but reverence; though faulty and erroneous. The very best have their blemishes. Omnibus malis punicis inest granum putre, dixit Crates: And the fairest Apple-tree may have a fit of barrennesse. But for involuntary infirmities, and those of daily incursion, there is a pardon of course, if sued out. And although Satan stood at the right hand of Jehoshuah the high Priest, because (as some will have it) his accusation was as true as vehement, and so Satan seemed to have the upper hand of him: Yea although he was so ill clothed, yet he stood before the Angel. Christ did not abhor his presence, nor reject his service.Zech. 3. [illegible: 1 word] I have need to be baptised of thee] There can be no flesh without filthinesse, as a grave Divine noteth upon this text. Neither theD. [illegible: 1 word]. supernaturall conception, nor austere life of John could exempt him from need of baptisme. And commest [illegible: 1 word] to me?] Amica [non-Latin text not transcribed], a friendly falling out, but quickly made up. Most of our jarrings grow from mistakes. Be swift to hear, slow to wrath; easily satisfied. Not [illegible: 2 words], which being once broken, cannot be peeced again. Quae modò pugnârant jungunt sua [illegible: 3 words]. Ovid.

Verse 15. Suffer it to be so now] Or, Let be, now: for the BaptistConsent [illegible: 1 word] est, [illegible: 6 words]. seems to have laid hands upon Christ, to keep him off. Our Saviour assents to that John had said, but yet shews cause, why he should suffer it so to be, for present. To fullfill all righteousnesse] Not legall only, and of equality, [illegible: 1 word]. but that of his present condition also, and of equity; to the end, that all kinde of sinners might have all kinde of comfort in Christ, an absolute and all-sufficient Saviour. Then he suffered him] The wisedom from above is gentle, and [non-Latin text not transcribed]. easie to be perswaded, when better [illegible: 1 word] is alledged: as in Peter, Jam. 3. 17. Joh. 13. 8. first peremptory, but, after conviction, pliable. An humble man will never be an heretick; shew him his errour, and he will soon retract it. Joannes Bugenhagius (a Reverend Dutch Divine) lighting upon Luthers book de captivitate Babylonica, and reading some few pages of it, as he sate at supper; rashly pronounced him the most pestilent and pernicious heretick, that ever the Church had been troubled with, since the times of Christ. But, a few daies after, having seriously read over the book, and well weighed the businesse, he returned to his Collegioners, and recanted what he had said amongst them; affirming and proving, thatScultet. Annal. Luther only was in the light, and all the world besides in grosse darknesse, so that many of them were converted by him to the truth. Ioannes [illegible: 1 word] (a learned Bavarian) held this heresie, That no man or Devil should be damned eternally, because God willeth that all should be saved; and Christ saith, There shall be one shepherd, and one sheep-fold. [illegible: 1 word]. But, being an humble minded man, he was convinced and converted by Oecolampadius, and died of the plague (but piously) at Basile, Anno [illegible: 1 word]. Of [illegible: 1 word] the heretick, becauseNon defuisse [illegible: 3 words], [illegible: 1 word] copul regula [illegible: 1 word]. he praid ardently, and lived unblameably, Bucholeerus the Chronologer was wont to say, that his heart was good, but his head not well regulated. But how that could be, I see not, so long as he lived and [illegible: 1 word] in his detestable opinions, and would not [illegible: 1 word] them. If the [illegible: 1 word] were gotten into the head, the Priest was to pronounce such utterly unclean, Levit. 13 44. And the Prophet pronounceth [illegible: 1 word] soul, that is lifted up with pride and pertinacy, not to be upright in him.Habak. [illegible: 1 word]. 4.

Verse 16. And Iesus when he was baptised.] Many of the Ancients held, that the day of Epiphany, was the day of our Saviours baptisme. But that, I think, is but a [illegible: 1 word]. The Habassines, a kinde of [illegible: 2 words] in Afrique, baptise themselves every year on that day in lakes or [illegible: 1 word]; thereby to keep a memoriallBreerwoods of [illegible: 1 word] Saviours baptisme in Iordan. This is (as [illegible: 1 word] was wont [illegible: 1 word]. to say of a like matter) to passe by the provision, and lick the signe-post. Went up straightway out of the [illegible: 1 word]] And stood upon the shore, apart from the company, that all might see and hear whatLuk. 3. 21. was now to be done. St Luke addeth, that he fell thereupon his knees and prayed; thereby teaching us, with what deep devotion, we are to receive the Sacraments: Which are given us of God, to signifie, as by signe, to assure, as by seal, and to convey, as by instrument, Jesus Christ and all his benefits: the Father, Son and holy Ghost are there one in covenanting and working thy salvation. [illegible: 1 word] up thy self therefore to hope and faith at the Sacrament: speak to thy faith, as Deborah did to her self, Awake, awake, Deborah, Judg. 5. 12. [illegible: 1 word] a song: Give glory to God, lay claim to the covenant: lean on Christs bosom at that supper, and be think thy self, with Hesther at the feast, what suit thou hast to commence, what Haman to hang up, what lust to subdue, what grace (chiefly) to get growth in, &c. But, for most communicants, urge them to prayer afore, in, and after Sacrament, and they must say (if they say truly,) as David did of Sauls armour, I cannot go with these, for I have not been [illegible: 1 word] 1 Sam. 17. 39. omed to them. And, lo, the heavens were opened unto him] As he was praying; for prayer is the [illegible: 1 word] of heaven, wherewith we may take out of Gods treasury plentifull mercy for our selves and others. He [illegible: 1 word] possibly be poor, that can pray, Rom. 10. 12. One said of the Pope, that he could never want money, so long as he could hold [illegible: 1 word] pen in his hand; of the faithfull Christian it may safely be affirmed, He cannot want any good thing, while he can call to God for it. If he can finde a praying heart, God will finde a pitying heart, and a supplying hand. Now, he is worthily miserable that will not make himself happy by asking. The Ark and the Mercy-seat were never separated. God never said to Israel, Seek ye me in vain: TheIsa. 45. 19. hand of faith never knockt at Heaven gates, but they were opened, and the Spirit, descended, though not so visibly as here, at the baptisme of our Saviour, nor a voice heard so audibly from Heaven as then, yet, as truly and effectually to the support of the poor suppliant: Who while he prayeth in the holy Ghost, Jude 20. [illegible: 1 word] new supplies of the Spirit, Phil. 1. 19. and is sweetly, but secretly, [non-Latin text not transcribed]. sealed up thereby to the day of redemption. [illegible: 1 word]. 1. 13. And he saw the Spirit of God descending] From the Father,2 Pet. [illegible: 1 word]. 16. (who spake from the most excellent glory) upon the Son, who stood upon the shore, so that here was concilium augustissimum, a most majesticall meeting of the three Persons in Trinity, about the worke of mans redemption, as once about his creation, Gen. 1. 26. Let us make [illegible: 1 word]: The Hebrews interpret it, I and my Iudgementhall; [illegible: 1 word]. by which phrase, the Trinity, of old, was implied. For [illegible: 1 word] [illegible: 1 word]-Hall in Israel consisted of three at least; which, in their close manner of speech, they applied to God; but their posterity understood it not. And as in the matter of mans creation, and redemption, so likewise of his [illegible: 2 words]; [illegible: 1 word] is that of the Apostle, 1 Cor. 12. 45 67. where the [illegible: 1 word] of gifts are said to be of the Spirit: the diversities of ministeries (whereby1 Cor. 12. 4, 5, 6. exp. these gifts are administred) of the Lord, that is, of Christ, and the diversities of operations ([illegible: 1 word] by the gifts and ministeries) to be of God, the Father. Like a dove, and lighting upon him] This was shadowed, of old, by Noahs dove lighting upon the Ark: and serveth to denote [non-Latin text not transcribed]. [illegible: 1 word]. Christs innocency, purity, love to his little ones, [non-Latin text not transcribed], saith Aristotle. And another thus; [illegible: 1 word] columba caret, rostro non [illegible: 1 word], & ungues Possidet [illegible: 1 word], pura que [illegible: 1 word]. That was more then ridiculous (nay it was [illegible: 1 word]) that those Pilgrims, that went to [illegible: 1 word] to fight in the Holy war (as they [illegible: 1 word]. [illegible: 1 word] 5. called it,) did carry a goose before them, pretending it to be theAnnal. holy Ghost. These were drunk with the wine [illegible: 1 word] the whore of Babylons [illegible: 1 word]: and not filled with the Spirit, as St Stephen was, and Barnabas, and others of old; as of late, among many, that famous Beza; de quo [illegible: 1 word] saepe [illegible: 1 word], [illegible: 3 words] Melch. [illegible: 1 word]. in [illegible: 1 word]. vivere. And himself reports of [illegible: 1 word], and his colleagues, in an Epistle to Calvin, that, disputing [illegible: 1 word] a Spanish Jesuit about the Eucharist, the [illegible: 1 word] (saith he) called us vulpes, & [illegible: 1 word], & serpentes, foxes, apes, serpents. My answer was this, Non magis nos credere, quàm [illegible: 2 words]. So that Angel John Bradford (as one calleth him) when he [illegible: 1 word] with [illegible: 1 word] a Castro; the Frier was in a wonderfull rage, and spake so high, thatAct and [illegible: 1 word]. the whole house rang again, chasing with om and cho, saith [illegible: 1 word] Fox. But Bradford answered him with [illegible: 1 word] of wisedom, and,Isa. 8. 6. like the waters of Siloe at the [illegible: 1 word] of [illegible: 1 word], ran [illegible: 1 word]. He had been baptized with that holy [illegible: 1 word] that [illegible: 3 words] Saviour, who received not the spirit by [illegible: 1 word], but had a [illegible: 1 word], not of abundance only, but also of [illegible: 1 word], [illegible: 1 word]. 1. 14

Verse 17. And [illegible: 1 word], a [illegible: 1 word] from [illegible: 1 word] ] Whereupon [illegible: 1 word] Peter foundeth the certainty of Christian faith and doctrin, 2 Ep. 1. 17. especially since we have amore [illegible: 1 word] word of prophecy: for that [non-Latin text not transcribed] [illegible: 1 word] [non-Latin text not transcribed]. [illegible: 1 word]. [illegible: 1 word]. former might have been slandered, or suspected for an imposture. Saying, this is my beloved] My [illegible: 1 word], he on whom my love resteth; so that I will seek no further. Zeph. 3. 17. when the earth was founded, Christ was with his Father as his daily delight, sporting, or laughing, alwaies before him, risum [illegible: 1 word] acconsilium, Prov. 8. 30. In whom I am well pleased] The beloved, in whom he hath made us accepted, Eph. 1. 6. Gods Heptsibah, so the Church is called, [illegible: 1 word]. 62. 4. the dearly beloved of his soul, Jer. 12. 7. Or (as the Septuagint [non-Latin text not transcribed]. render it) his beloved soul, over whom he rejoyceth, as the bridegroom over his bride, Isa. 62. 5. [illegible: 1 word] he will rest in his Dedi [illegible: 2 words] meam. love, as abundantly well pleased, he will joy therein with singing. So well thinketh God of his Son Christ, and of us thorow him; asVulg r. some of the Ancients rendered this word, [non-Latin text not transcribed], In quo [illegible: 1 word] [illegible: 1 word]. 3 17. [non-Latin text not transcribed] sensi. So (after Irenaeus) Tertullian, Cyprian and Augustine interpretGraecis dicuntur celebres, & de [illegible: 2 words] est opinio. Eralm. it. And yet, as well as he thought of his only Son, he spared him not, but delivered him up for us all, Rom. 8 32. whereupon St Bernard thus cries ont, O quantum dilecti, prae quo filius ipse [illegible: 1 word] non dilectus, [illegible: 2 words] neglectus? God so loved his Son, thatDe temp. he gave him all the world for his possession, Psal. 2. but he so lovedJoh. 3. 16. the world, as he gave Son, and all, for its redemption. OneEphe. 3 18, 15. [illegible: 1 word] this an [illegible: 1 word], an excesse of love, a miracle of mercy, a [illegible: 1 word] without a sicut. God [illegible: 1 word] loved the loved, so infinitely, so [illegible: 1 word], so incomprehensibly, as that there is no similitude in nature, whereby to expresse it. Abraham (Gods friend) shewed his love to him, in not withholding his only Son Isaac: but what was [illegible: 1 word] to Christ? or what was Abrahams love to Gods? He did that [illegible: 1 word] and voluntary, that Abraham would never have done, but upon a command. Besides, Isaac was to be offered up after the manner of holy sacrifices; but Christ suffered, after the manner of [illegible: 1 word]. And yet further, [illegible: 1 word] was in the hand of a [illegible: 1 word] and compassionate father: but Christ died by the wicked hands of barbarous and blood-thirsty enemies; that thereby he might [illegible: 1 word] the enmity, and reconcile us to God: so making peace, and pavingEphe. 2. 15, 16. us a new and living way, with his blood, to the throne of grace, [non-Latin text not transcribed]. [illegible: 1 word] he hath made us accepted in the beloved, Ephes. 1. 6. [illegible: 1 word] saw the features of his friend Ionathan, in lame Mephibosheth, and therefore loved him. He forgave Nabal at Abigals intercession: and was pacified toward [illegible: 1 word], at [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word] Iacobs house, for Iosephs sake: Shall not God do us much more for Jesus sake? Ioseph was well pleased with his brethren, when they brought Benjamin: Bring but the childe Jesus in our arms (as, Simeon did, and as [illegible: 1 word] did the King of Persines childe) and he cannot but smile upon us. [illegible: 1 word] he never so much displeased before, yet upon the sight of this his wellbeloved Son, in whom he is well pleased, all shall be [illegible: 1 word] and quiet, as the sea was, when once Ionas was cast into it.

In those days. The days here referred to cannot be those mentioned in the preceding chapter, for John was but six months older than Christ. Perhaps Matthew intended to extend his narrative to the whole time that Jesus dwelt at Nazareth; and the meaning is, "in those days while Jesus still dwelt at Nazareth." John began to preach. It is not probable that John began to baptize or preach long before the Saviour entered on his ministry; and, consequently, from the time that is mentioned at the close of the second chapter, to that mentioned in the beginning of the third, an interval of twenty-five or more years elapsed.

John the Baptist. Or, John the baptizer--so called from his principal office, that of baptizing. Baptism, or the application of water, was a rite well known to the Jews, and practised when they admitted proselytes to their religion from heathenism.--Lightfoot.

Preaching. The word rendered to preach, means, to proclaim in the manner of a public crier; to make proclamation. The discourses recorded in the New Testament are mostly brief, sometimes a single sentence. They were public proclamations of some great truth. Such appear to have been the discourses of John, calling men to repentance.

In the wilderness of Judea. This country was situated along the Jordan, and the Dead Sea, to the east of Jerusalem. The word translated wilderness does not denote, as with us, a place of boundless forests, entirely destitute of inhabitants; but a mountainous, rough, and thinly-settled country, covered, to some considerable extent, with forests and rocks, and better fitted for pasture than for tilling. There were inhabitants in those places, and even villages, but they were the comparatively unsettled portions of the country, 1Sam 25:1,2. In the time of Joshua there were six cities in what was then called a wilderness, Josh 15:61,62.

(l) "came John" Lk 3:2, Jn 1:18

Repent ye. Repentance implies sorrow for past offences, (2Cor 7:10) a deep sense of the evil of sin as committed against God, (Ps 51:4) and a full purpose to turn from transgression and to lead a holy life. A true penitent has sorrow for sin, not only because it is ruinous to his soul, but chiefly because it is an offence against God, and is that abominable thing which he hates, Jer 44:4. It is produced by seeing the great danger and misery to which it exposes us; by seeing the justness and holiness of God, (Job 42:6) and by seeing that our sins have been committed against Christ, and were the cause of his death, Zech 12:10, Lk 22:61, 62. There are two words in the New Testament translated repentance-- one of which denotes a change of mind, or a reformation of life; and the other, sorrow or regret that sin has been committed. The word used here is the former; calling the Jews to a change of life, or a reformation of conduct. In the time of John, the nation had become extremely wicked and corrupt, perhaps more so than at any preceding period, Hence both he and Christ began their ministry by calling to repentance.

The kingdom of heaven is at hand. The phrases, kingdom of heaven, kingdom of Christ, and kingdom of God, are o frequent occurrence in the Bible. They all refer to the same thing. The expectation of such a kingdom was taken from the Old Testament, and especially from Daniel, Dan 7:13,14. The prophets had told of a successor to David that should sit on his throne, 1Kgs 2:4, 8:25, Jer 33:17. The Jews expected a great national deliverer. They supposed that when the Messiah should appear, all the dead would be raised; that the judgment would take place; and that the enemies of the Jews would be destroyed, and themselves advanced to great national dignity and honour.

The language in which they were accustomed to describe this event was retained by our Saviour and his apostles. Yet they early attempted to correct the common notions respecting his reign. This was one design, doubtless, of John in preaching repentance. Instead of summoning them to military exercises, and collecting an army, which would have been in accordance with their expectations, he called them to a change of life; to the doctrine of repentance--a state of things far more accordant with the approach of a kingdom of purity.

The phrases, kingdom of God and kingdom of heaven, have been supposed to have a considerable variety of meaning. Some have thought that they refer to the state of things in heaven; others, to the personal reign of Christ on earth; others, that they mean the church, or the reign of Christ in the hearts of his people. There can be no doubt that there is reference in the words to the condition of things in heaven, after this life. But the church of God is a preparatory state to that beyond the grave; a state in which Christ pre-eminently rules and reigns; and there is no doubt that it sometimes refers to the state of things in the church; and it means, therefore, the state of things which the Messiah was to set up-- his spiritual reign began in the church on earth, and completed in heaven.

The phrase would be best translated, "the reign of God draws near." We do not say commonly of a kingdom that it is moveable, or that it approaches. A reign may be said to be at hand; or the time when Christ should reign was at hand. In this sense it is meant that the time when Christ should reign, or set up his kingdom, or begin his dominion on earth, under the Christian economy, was about to commence. The phrase, then, should not be confined to any period of that reign, but includes his whole dominion over his people on earth and in heaven.

In the passage here it clearly means that the coming of the Messiah was near; or that the time of the reign of God, which the Jews had expected, was coming.

The word heaven, or heavens, as it is in the original, means sometimes the place, so called; and sometimes is, by a figure of speech, put for the Great Being whose residence is there; as in Dan 4:26, "the heavens do rule." See also Mk 11:30, Lk 15:18. As that kingdom was one of purity, it was proper that the people should prepare themselves for it by turning from their sins, and directing their minds to a suitable fitness for his reign.

The prophet Esaias. The prophet Isaiah. Esias is the Greek mode of writing the name. This passage is taken from Isa 40:3. It is here said to have been spoken in reference to John, the forerunner of Christ. The language is such as was familiar to the Jews, and such as they would understand. It was spoken at first with reference to the return from the captivity at Babylon. Anciently, it was customary in the march of armies to send messengers, or pioneers, before them, to proclaim their approach; to provide for them; to remove obstructions; to make roads, level hills, fill up valleys, etc. Isaiah, describing the return from Babylon, uses language taken from that custom. A crier, or herald is introduced. In the vast deserts that lay between Babylon and Judea, he is represented as lifting up his voice, and, with authority, commanding a public road to be made for the return of the captive Jews, with the Lord as their deliverer. "Prepare ye the way of the Lord, make his paths straight," says he; or, as Isaiah adds, Let the valleys be exalted, or filled up, and the hills be levelled, and a straight, level highway be prepared, that they may march with ease and safety. Isa 40:3.

As applied to John, it means, that he was sent to remove obstructions, and to prepare the people for the coming of the Messiah; like a herald going before an army on the march, to make preparations for their coming.

(m) "by the prophet Esais" Isa 40:3

His raiment of camel's hair. His clothing. This is not the fine hair of the camel from which our elegant cloth is made, called eamlet; nor the more elegant stuff, brought from the East Indies, under the name of camel's hair; but the long, shaggy hair of the camel, from which a coarse, cheap cloth is made, still worn by the poorer classes in the East, and by monks. This dress of the camel's hair, and a leathern girdle, it seems, was the common dress of the prophets, 2Kgs 1:8, Zech 13:4.

His meat was locusts. His food. These constituted the food of the common people. Among the Greeks, the vilest of the people used to eat them; and the fact that John made his food of them is significant of his great poverty and humble life. The Jews were allowed to eat them, Lev 11:22. Locusts are flying insects, and are of various kinds. The green locusts are about two inches in length, and about the thickness of a man's finger. The common brown locust is about three inches long. The general form and appearance of the locust is not unlike the grasshopper They were one of the plagues of Egypt, Ex 10:1. In eastern countries they are very numerous. They appear in such quantities as to darken the sky, and devour in a short time every green thing. The whole earth is sometimes covered with them for many leagues, Joel 1:4, Isa 33:4. "Some species of the locust are eaten at this day in eastern countries, and are even esteemed a delicacy when properly cooked. After tearing off the legs and wings, and taking out the entrails, they stick them in long rows upon wooden spits, roast them at the fire, and then proceed to devour them with great zest. There are also other ways of preparing them. For example: They cook them and dress them in oil; or, having dried them, they pulverize them, and when other food is scarce make bread of the meal. The Bedouins pack them with salt, in close masses, which they carry in their leathern sacks. From these they cut slices as they may need them. It is singular that even learned men have suffered themselves to hesitate about understanding these passages of the literal locust, when the fact that these are eaten by the orientals is so abundantly proved by the concurrent testimony of travellers. One of them says, they are brought to market on strings in all the cities of Arabia, and that he saw an Arab on Mount Sumara, who had collected a sack full of them. They are prepared in different ways. An Arab in Egypt, of whom he requested that he would immediately eat locusts in his presence, threw them upon the glowing coals; and after he supposed they were roasted enough, he took them by the legs and head, and devoured the remainder at one mouthful. When the Arabs have them in quantities, they roast or dry them in an oven, or boil them and eat them with salt. The Arabs in the kingdom of Morocco boil the locusts; and the Bedouins eat locusts, which are collected in great quantities in the beginning of April, when they are easily caught. After having been roasted a little upon the iron plate on which bread is baked, they are dried in the sun, and then put into large sacks, with the mixture of a little salt. They are never served up as a dish, but every one takes a handful of them when hungry. " Un. Bib. Die

Wild honey. This was probably the honey that he found in the rocks of the wilderness. Palestine was often called the land flowing with milk and honey, Ex 3:8,17, 13:5. Bees were kept with great care and great numbers of them abounded in the fissures of trees and the clefts of rocks. There is also a species of honey called wild-honey, or wood-honey 1Sam 14:27, or honey-dew, produced by certain little insects, and deposited on the leaves of trees, and flowing from them in great quantities to the ground. See 1Sam 14:24-27. This is said to be produced still in Arabia; and perhaps it was this which John lived upon.

(n) "raiment" 2Kgs 1:8, Mt 11:8 (o) "locusts" Lev 11:22

Jerusalem. The people of Jerusalem.

All Judea. Many people from Judea. It does not mean that literally all the people went, but that great multitudes went. It was general. Jerusalem was in the part of the country called Judea. Judea was situated on the west side of the Jordan. Mt 2:1.

Region about Jordan. On the east and west side of the river; near to Jordan.

Were baptized. The word baptize signifies originally to tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. Mk 7:4. Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Nu 19:7, Heb 9:10. It was not customary, however, among them, to baptize those who were converted to the Jewish religion until after the Babylonish captivity. At the time of John, and for some time previous, they had been accustomed to administer a rite of baptism, or washing, to those who became proselytes to their religion; that is, who were converted from being Gentiles. This was done to signify that they renounced the errors and worship of the pagans, and as significant of their becoming pure by embracing a new religion. It was a solemn rite of washing, significant of cleansing from their former sins, and purifying them for the peculiar service of Jehovah. John found this custom in use; and as he was calling the Jews to a new dispensation, to a change in their form of religion, he administered this right of baptism, or washing, to signify the cleansing from their sins, and adopting the new dispensation, or the fitness rot the pure reign of the Messiah. They applied an old ordinance to a new purpose. As it was used by John it was a significant rite, or ceremony, intended to denote the putting away of impurity, and a purpose to be pure in heart and life. The Hebrew Word (tabal) which is rendered by the word baptize, occurs in the Old Testament in the following places, viz. :-- Lev 4:6, 14:6,51, Nu 19:18, Ruth 2:14, Ex 12:22, De 33:24, Eze 23:15 Job 9:31, Lev 9:9, 1Sam 14:27, 2Kgs 5:14, 8:15, Gen 37:31, Josh 3:15. It occurs in no other places; and from a careful examination of these passages, its meaning among the Jews is to be derived. From these passages, it will be seen that its radical meaning is not to sprinkle, or to immerse. It is to dip, commonly for the purpose of sprinkling, or for some other purpose. Thus, to dip the finger, i.e. a part of the finger, in blood--enough to sprinkle with, Lev 4:6. To dip a living bird, and cedar wood, and scarlet, and hyssop, in the blood of the bird that was killed, for the purpose of sprinkling; where it could not be that all these should be immersed in the blood of a single bird. To dip hyssop in the water, to sprinkle with, Nu 19:18. To dip a portion of bread in vinegar, Ruth 2:14. To dip the feet in oil--an emblem of plenty, De 33:24. To dye, or stain, Eze 23:15. To plunge into a ditch, so as to defile the clothes, Job 9:31. To dip the end of a staff in honey, 1Sam 14:27. To dip in Jordan--a declaration respecting Naaman the Syrian, 2Kgs 5:14. The direction of the prophet was to wash himself, 2Kgs 5:10. This shows that he understood washing and baptizing to mean the same thing. To dip a towel, or quilt, so as to spread it on the face of a man to smother him, 2Ki 8:15. In none of these cases can it be shown that the meaning of the word is to immerse entirely. But in nearly all the cases, the notion of applying the water to a part only of the person or object, though it was by dipping, is necessarily to be supposed.

In the New Testament the word, in various forms, occurs eighty times; fifty-seven with reference to persons. Of these fifty-seven times, it is followed by "in" (εν) eighteen times, as in water, in the desert, in Jordan; nine times by "into," (εις,) as into the name, etc., into Christ; once it is followed by επι (Acts 2:38) and twice by "for," (υπερ) 1Cor 15:29.

The following remarks may be made in view of the investigation of the meaning of this word.

1st. That in baptism it is possible, perhaps probable, that the notion of dipping would be the one that would occur to a Jew.

2nd. It would not occur to him that the word meant of necessity to dip entirely, or completely to immerse.

3rd. The notion of washing would be the one which would most readily occur as connected with a religious rite. See the cases of Naaman, and Mk 7:4, (Greek.)

4th. It cannot be proved from an examination of the passages in the Old and New Testaments, that the idea of a complete immersion ever was connected with the word, or that it ever in any case occurred. If they went into the water, still it is not proved by that, that the only mode of baptism was by immersion, as it might have been by pouring, though they were in the water.

5th. It is not positively enjoined anywhere in the New Testament that the only mode of baptism shall be by an entire submersion of the body under water. Without such a precept, it cannot be made obligatory on people of all ages, nations, and climes, even if it were probable that in the mild climate of Judea it was the usual mode.

The river Jordan is the eastern boundary of Palestine or Judea. It rises in Mount Lebanon, on the north of Palestine, and runs in a southerly direction, under ground, for thirteen miles, and then bursts forth with a great noise at Cesarea Philippi. It then unites with two small streams, and runs some miles farther, and empties into the lake Merom. From this small lake it flows thirteen miles, and then falls into the lake Gennesareth, otherwise called the sea of Tiberias, or the sea of Galilee. Through the middle of this lake, which is fifteen miles long and from six to nine broad, it flows undisturbed, and preserves a southerly direction for about seventy miles, and then falls into the Dead Sea.

The Jordan, at its entrance into the Dead Sea, is about ninety feet wide. It flows in many places with great rapidity; and when swollen by rains, pours like an impetuous torrent. It formerly regularly overflowed its banks in time of harvest, that is in March, in some places six hundred paces, Josh 3:15, 1Chr 12:15. These banks are covered with small trees and shrubs, and afford a convenient dwelling for wild beasts. Allusion is often made to these thickets in the sacred Scriptures, Jer 49:19, 50:44,

(p) "confessing their sins" Acts 1:5, 2:36, 19:4,5,16

Pharisees and Sadducees. The Jews were divided into three great sects, the Pharisees, the Sadducees, and the Essenes. In addition to these, some smaller sects are mentioned in the New Testament, and by Josephus: the Herodians, probably political friends of Herod; the Galileans, a branch of the Pharisees; and the Therapeutae, a branch of the Essenes, but converts from the Greeks. The principal of these sects are supposed to have originated about 150 years before Christ, as they are mentioned by Josephus at about that time in his history. Of course nothing is said of them in the Old Testament, as that was finished about 400 years before the Christian era.

I. The PHARISEES were the most numerous and wealthy sect of the Jews. They derived their name from the Hebrew word Pharash, which signifies to set apart, or to separate, because they separated themselves from the rest of their countrymen, and professedly devoted themselves to peculiar strictness in religion. Their leading tenets were the following:-- that the world was governed by fate, or by a fixed decree of God; that the souls of men were immortal, and were either eternally happy or miserable beyond the grave; that the dead would be raised; that there were angels, good and bad; that God was under obligation to bestow peculiar favour on the Jews; and that they were justified by the merits of Abraham, or by their own conformity to the law. They were proud, haughty, self-righteous, and held the common people in great disrespect, Jn 7:49. They sought the offices of the state, and affected great dignity. They were ostentatious in their religious worship, praying in the corners of the streets, and seeking publicity in the bestowment of alms. They sought principally external cleanliness; and dealt much in ceremonial ablutions and washing.

Some of the laws of Moses they maintained very strictly. In addition to the written laws, they held to a multitude which they maintained had come down from Moses by tradition. These they felt themselves as much bound to observe as the written law. Under the influence of these laws, they washed themselves before meals with great scrupulousness; they fasted twice a week--on Thursday, when they supposed Moses ascended Mount Sinai, and on Monday, when he descended; they wore broad phylacteries, and enlarged the fringe or borders of their garments; they loved the chief rooms at feasts, and the chief seats in the synagogues. They were in general a corrupt, hypocritical, office-seeking, haughty class of men. There are, however, some honourable exceptions recorded, Acts 5:34. Perhaps, also, Mk 15:43, Lk 2:25, 23:51, Jn 19:38.

II. The SADDUCEES are supposed to have taken their name from Sadok, who flourished about 260 years before the Christian era. He was a pupil of Antigonus Sochaeus, president of the sanhedrim, or great council of the nation. He had taught the duty of serving God disinterestedly, without the hope of reward, or the fear of punishment Sadok, not properly understanding the doctrine of his master drew the inference that there was no future state of rewards or punishments and on this belief he founded the sect. The other notions which they held, all to be traced to this leading doctrine, were:--

1st. That there is no resurrection, neither angel nor spirit, (Mt 22:23, Acts 23:8) and that the soul of man perishes with the body.

2nd. They rejected the doctrine of fate.

3rd. They rejected all traditions, and professed to receive only the books of the Old Testament.

They were far less numerous than the Pharisees, but their want of numbers was compensated, in some degree, by their wealth and standing in society. Though they did not generally seek office, yet several of them were advanced to the high-priesthood.

III. The ESSENES, a third sect of the Jews, are not mentioned in the New Testament. They differed from both the Pharisees and Sadducees. They were Jewish monks, or hermits, passing their time little in society, but mostly in places of obscurity and retirement. It is not probable, therefore, that our Saviour often, if ever, encountered them; and this, it is supposed, is the reason why they are not mentioned in the New Testament.

They were a contemplative sect, having little to do with the common business of life. The property which they possessed they held in common. They denied themselves generally of the usual comforts of life, and were exceedingly strict in the observance of the duties of religion. They were generally more pure than the rest of the Jews, and appear to have been an unambitious, a modest, and retiring sort of people. The two sexes were not in company, except on the Sabbath, when they partook of their coarse fare, bread and salt only, together. They practised dancing in their worship. Few of them were married; they were opposed to oaths; and asserted that slavery was repugnant to nature. In regard to doctrine, they did not differ materially from the Pharisees, except that they objected to the sacrifices of slain animals, and of course did not visit the temple, and were not, therefore, likely to come into public contact with the Saviour. They perpetuated their sect by proselytes, and by taking orphan children to train up.

The other sects of the Jews were too insignificant to demand any particular notice here. It may be said of the Jews generally, that they possessed little of the spirit of religion; that they had corrupted some of the most important doctrines of the Bible; and that they were an ignorant, proud, ambitious, and sensual people. There was great propriety, therefore, in John's proclaiming the necessity of repentance.

Generation of vipers. Vipers are a species of serpents. They are from two to five feet in length, and about an inch thick, with a flat head. They are of an ash or yellowish colour, speckled with long brown spots. There is no serpent that is more poisonous than their bite; and the person bitten swells up almost immediately, and falls down dead. See Acts 28:6. The word serpent, or viper, is used to denote both cunning and malignancy. In the phrase, be ye wise as serpents, it means, be prudent, or wise, referring to the account in Gen 3:1-6. Among the Jews the serpent was regarded as the symbol of cunning, circumspection, and prudence. He was so regarded in the Egyptian hieroglyphics. In the phrase "-generation of vipers," Mt 12:34, the viper is the symbol of wickedness, of envenomed malice--a symbol drawn from the venom of the serpent. It is not quite certain in which of these senses the phrase is used in this place; probably to denote their malignancy and wickedness. See Mt 12:34, 23:33.

Wrath to come. John expresses his astonishment that sinners so hardened and so hypocritical as they were should have been induced to flee from coming wrath. The wrath to come means the Divine indignation, or the punishment that will come on the guilty. See 1Thes 1:10, 2:16.

(q) "generation of vipers" Isa 59:5, Mt 12:34, 23:33, Lk 3:7 (r) "flee from the wrath" Jer 51:6, Rom 1:18

Bring forth therefore fruits, etc. That is, the proper fruits of reformation, the proper evidence that you are sincere. Do not bring your cunning and dissimulation to this work; carry not your hypocrisy into your professed repentance; but evince your sincerity by forsaking sins, and thus give evidence that this crowding to Jordan Is not some act of dissimulation. No discourse could have been more appropriate or more cutting.

Fruits. Conduct. See Mt 7:16-19.

Meet for repentance, Fit for repentance; appropriate to it--the proper expression of repentance.

And think not to say, etc. They regarded it, as sufficient righteousness that they were descended from so holy a man as Abraham. They deemed it as such an honour that it would go far to justify all his descendants, Jn 8:33-37, 53. John assured them that this was a matter of small consequence in the sight of God. Of the very stones of the Jordan he could raise up children to Abraham. The meaning seems to be this: God, from these stones, could more easily raise up those who should be worthy children of Abraham, or be like him, than simply because you are descendants of Abraham make you, who are proud and hypocritical, subjects of the Messiah's kingdom. Or, mere nativity, or the privileges of birth, avail nothing where there is not righteousness of life. Some have supposed, however, that by these stones he meant the Roman soldiers, or the heathen, who might also have attended on his ministry; and that God could of them raise up children to Abraham.

(1) "of these stones" or, "answerable to amendment of life"

The axe is laid unto the root of the trees. Laying the axe at the root of a tree is intended to denote that the tree is to be cut down. It was not merely to be trimmed, to be cut about the limbs, but the very tree itself was to be struck. That is, a searching, trying kind of preaching has been commenced. A kingdom of justice is to be set, up. Principles and conduct are to be investigated. No art, no dissimulations, are to be successful. Men are to be tried by their lives, not by birth, or profession. They who are not found to bear this test, are to be rejected. The very root shall feel the blow, and the fruitless tree shall fall. This is a beautiful and very striking figure of speech, and a very direct threatening of future wrath. John regarded them as making a fair and promising profession, as trees do in blossom. But he told them, also, that they should bear fruit as well as flowers. Their professions of repentance were not enough. They should show, by a holy life, that their profession was genuine.

(s) "hewn" Jn 15:6

Whose shoes I am not worthy to bear. The word here translated shoes, has a signification different from what it has in our language. At first, in order to keep the feet from the sharp stones, or the burning sand, small pieces of wood were fastened to the soles of the feet, called sandals. Leather, or skins of beasts dressed, afterwards were used. The foot was not covered at all; but the sandal, or piece of leather or wood, was bound by thongs.

The wooden sandal is much worn in Arabia, Judea, and Egypt. It has a raised heel and toe, as represented in some of the preceding cuts; and, though often expensive and neat, it was usually a cheap, coarse, and very clumsy article.

The people put off these when they entered a house, and put them on when they left it. To loose and bind on sandals, on such occasions, was the business of the lowest servants; and their office was to loose and carry about their masters' sandals. The expression here, then, was an expression of great humility; and John says that he was not worthy to be the servant of Him who should come after him.

Shall baptize you. Shall send upon you the Holy Spirit. The Spirit of God is frequently represented as being poured out upon his people, Provo 1:23, Is 44:3, Joel 2:28,29, Acts 2:17,18. The baptism of the Holy Spirit is the same, therefore, as the sending of his influences to convert, purify, and guide the soul.

The Holy Ghost: The Third Person of the adorable Trinity, whose office it is to enlighten, renew, sanctify, and comfort the soul. He was promised by the Saviour to convince of sin, Jn 16:8. To enlighten or teach the disciples, Jn 14:26, 16:13. To comfort them in the absence of the Saviour, Jn 14:18, 16:7. To change the heart, Tit 3:5. To be baptized with the Holy Ghost means, that the Messiah would send upon the world a far more powerful and mighty influence than had attended the preaching of John. Many more would be converted. A mighty change would take place. His ministry would not affect the external life only, but the heart, the motives, the soul; and produce rapid and permanent changes in the lives of men. See Acts 2:17,18.

With fire. This expression has been very variously understood. Some have supposed that he refers to the afflictions and persecutions with which men would be tried under the gospel; others, that the word fire means judgment or wrath. A part of his hearers he would baptize with the Holy Ghost, but the wicked with fire and vengeance. Fire is a symbol of vengeance. See Is 5:24, 61:2, 66:24. If this be the meaning, as seems to be probable, then John says that the ministry of the Messiah would be far more powerful than his was. It would be more searching and trying; and they who were not fitted to abide the test, would be cast into eternal fire. Some have supposed, however, that by fire, here, he intends to denote that his ministry would be refining, powerful, purifying, as fire is sometimes an emblem of purity, Mal 3:2. It is difficult to ascertain the precise meaning, further than that his ministry would be very trying, purifying, searching. Multitudes would be converted; and those who were not true penitents should not be able to abide the trial, and should be driven away.

(u) "with the Holy Ghost" Acts 1:5

His fan. It seems probable that this was some portable instrument, made light, so that it might be easily carried about. The fan is a well-known agricultural instrument which was used by the Jews, as it is at the present day, to separate grain from the chaff. The usual custom was to throw the grain in the air by means of a large shovel, and suffer the wind to drive the chaff away; but it is probable that the fan was often employed. Isa 30:24.

His floor. The threshing-floor was an open space, or area, in the field, usually on an elevated part of the land, Gen 1:10. It had no covering or walls. It was a space of ground thirty or forty paces in diameter, and made smooth by rolling it, or treading it hard. A high place was selected for rite purpose of keeping it dry, and for the convenience of winnowing the grain by the wind. The grain was usually trodden out by oxen. Sometimes it was beaten with flails, as with us; and sometimes with a sharp threshing instrument, made to roll over the grain, and to cut the straw at the same time, Isa 41:15. After being threshed it was winnowed. The grain was then separated from the dirt and coarse chaff by a sieve, and then still farther cleansed by a fan, an instrument to produce an artificial wind. This method is still practised in eastern nations.

Shall purge. Shall cleanse, or purify. Shall remove the chaff, etc.

The garner. The granary or place to deposit the wheat.

Unquenchable fire. Fire that shall not be extinguished, that will utterly consume it. By the floor, here, is represented the Jewish people. By the wheat, the righteous, or the people of God. By the chaff, the wicked. They are often represented as being driven away like chaff before the wind, Job 21:18, Ps 1:4, Isa 17:13, Hos 13:13. They are also represented as chaff which the fire consumes, Isa 5:24. This image is often used to express judgments. Isa 41:15, "Thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff." By the unquenchable fire is meant the eternal suffering of the wicked in hell, 2Thes 1:8,9, Mk 9:48 Mt 25:41.

(w) "burn up the chaff" Ps 1:4, Mal 4:1, Mk 9:44

John forbad him.

I have need. It is more fit that I should be baptized with thy baptism, the Holy Ghost, than that thou shouldest be baptized in water by me. I am a sinner, and unworthy to administer this to the Messiah.

Thus it becometh us. It is fit and proper. And though you may feel yourself unworthy, yet it is proper it should be done.

All righteousness. There was no particular precept in the Old Testament requiring this, but he chose to give the sanction of his example to the baptism of John, as to a Divine ordinance. The phrase "all righteousness," here, is the same as a righteous institution or appointment. Jesus had no sin. But he was about to enter on his great work. It was proper that he should be set apart by his forerunner, and show his connection with him, and give his approbation to what John had done. Also, he was baptized that occasion might be taken, at the commencement of his work, for God publicly to declare his approbation of him, and his solemn appointment to the office of Messiah.

Out of the water. This shows that he had descended to the river. It literally means, "he went up directly FROM the water." The original does not imply that they had descended into the river.

The heavens were opened unto him. This was done while he was praying, Lk 3:21. The sacred ordinance of baptism he attended with prayer. The ordinances of religion will be commonly ineffectual without prayer. If in those ordinances we look to God, we may expect he will bless us; the heavens will be opened; light will shine upon our path; and we shall meet with the approbation of God. The expression "the heavens were opened," is one that commonly denotes the appearance of the clouds when it lightens. The heavens appear to open, or give way. Something of this kind probably appeared to John at this time. The same appearance took place at Stephen's death, Acts 7:56. The expression means, he was permitted to see far into the heavens beyond what the natural vision would allow.

To him. Some have referred this to Jesus, others to John. It probably refers to John. See Jn 1:33. It was a testimony given to John that this was the Messiah.

He saw. John saw.

The Spirit of God. See Mt 3:11. This was the Third Person of the Trinity, descending upon him in the form of a dove, Lk 3:22. The dove, among the Jews, was the symbol of purity or harmlessness, (Mt 10:16) and of softness, (Ps 55:7.) The form chosen here was doubtless an emblem of the innocence, meekness, and tenderness of the Saviour. The gift of the Holy Spirit, in this manner, was the public approbation of Jesus, (Jn 1:33,) and a sign of his being set apart to the office of the Messiah. We are not to suppose that there was any change wrought in the moral character of Jesus, but only that he was publicly set apart to his work, and solemnly approved by God in the office to which he was appointed.

(y) "Spirit of God" Isa 11:2, 42:1, 61:1, Jn 3:34.

A voice from heaven". A voice from God. Probably this was heard by all who were present. This voice, or sound, was repeated on the mount of transfiguration, Mt 17:5, Lk 9:35, 36, 2Pet 1:17. It was also heard just before his death, and was then supposed by many to be thunder, Jn 12:28-30. It was a public declaration that Jesus was the Messiah.

My beloved Son. This is the title which God himself gave to Jesus. It denotes the nearness of his relation to God, and the love of God for him, Heb 1:2. It implies that he was equal with God, Heb 1:5-8, Jn 9:29-33, Jn 19:7. The term Son is expressive of love; of the nearness of his relation to God, and of his dignity and equality with God.

Am well pleased. Am ever delighted. It implies that he was constantly or uniformly well pleased with him; and in this solemn and public manner he expressed his approbation of him as the Redeemer of the world.

The baptism of Jesus has usually been considered a striking manifestation of the doctrine of the Trinity, or the doctrine that there are Three Persons in the Divine Nature.

(1.) There is the person of Jesus Christ, the Son of God, baptized in the Jordan, elsewhere declared to be equal with God, Jn 10:30.

(2.) The Holy Spirit, descending in a bodily form upon the Saviour. The Holy Spirit is also equal with the Father, or is also God, Acts 5:3, 4.

(3.) The Father, addressing the Son, and declaring that he was well pleased with him. It is impossible to explain this transaction consistently in any other way than by supposing that there are three equal Persons in the Divine Nature or Essence, and that each of these sustains important parts in the work of redeeming men.

In the preaching of John the Baptist, we are presented with an example of a faithful minister of God. Neither the wealth, dignity, nor power of his auditors, deterred him from fearlessly declaring the truth respecting their character. He called things by their right names. He did not apologize for their sin. He set it fairly before them, and denounced the appropriate curse. So should all ministers of the gospel. Rank, riches, and power, should have nothing to do in shaping and gauging their ministry. In respectful terms, but without shrinking, all the truths of the gospel must be spoken, or woe will follow the ambassador of Christ.

In John we have also an example of humility. Blessed with great success; attended by the great and noble, and with nothing but principle to keep him from turning it to his advantage, he still kept himself out of view, and pointed to a far greater personage at hand, So should every minister of Jesus, however successful, keep the Lamb of God in his eye, and be willing--nay, rejoice--to lay all his success and honours at his feet.

Everything about the work of Jesus was wonderful. No person had before come into the world under such circumstances. God would not have attended the commencement of his life with such wonderful events if it had not been of the greatest moment to our race, and if he had not possessed a dignity above all prophets, kings, and priests. He was the Redeemer of men, the mighty God, the Father of eternity, the Prince of peace, (Isa 9:8) and it was proper that a voice from heaven should declare it, that the angels should attend him, and the Holy Spirit signalize his baptism by his personal presence. And it is proper that we, for whom he came, should give to him our undivided affections, our time, our influence, our hearts, and our lives.

(z) "Son, in whom" Psa 2:7, Lk 9:35, Eph 1:6, 2Pet 1:17

[John The Baptist preaching in the wilderness of Judea.] That John was born in Hebron, one may not unfitly conjecture by comparing Luke 1:39 with Joshua 21:11; and that he was born about the feast of the Passover, namely, half a year before the nativity of our Saviour, Luke 1:36. So the conceptions and births of the Baptist and our Saviour ennobled the four famous tekuphas [revolutions] of the year: one being conceived at the summer solstice, the other at the winter; one born at the vernal equinox, the other at the autumnal.

"John lived in the deserts, until he made himself known unto Israel," Luke 1:80. That is, if the pope's school may be interpreter, he led the life of a hermit. But,

I. Be ashamed, O papist, to be so ignorant of the sense of the word wilderness, or desert; which in the common dialect sounds all one as if it had been said, "He lived in the country, not in the city; his education was more coarse and plain in the country, without the breeding of the university, or court at Jerusalem." An oblation for thanksgiving consists of five Jerusalem seahs, which were in value six seahs of the wilderness; that is, six country seahs.

"A Jerusalem seah exceeds a seah of the wilderness by a sixth part."

"The trees of the wilderness are those which are common, and not appropriate to one master": that is, trees in groves and common meadows.

So 2 Corinthians 11:26: "in perils in the city, and in perils in the country."

II. The wildernesses of the land of Canaan were not without towns and cities; nor was he presently to be called an Eremite who dwelt in the wilderness. The hill-country of Judea, John's native soil, is called by the Talmudists, The royal mountain, or hill; and by the Psalmist, The desert hill-country, Psalm 75:6; and yet "in the royal mountain were a myriad of cities."

III. David passed much of his youth in the wilderness, 1 Samuel 17:28: but yet, who will call him an eremite? In the like sense I conceive John living in the deserts, not only spending his time in leisure and contemplation, but employing himself in some work, or studies. For when I read, that the youth of our Saviour was taken up in the carpenter's trade, I scarcely believe his forerunner employed his youth in no calling at all.

Beginning now the thirtieth year of his age, when, according to the custom of the priests, he ought to have come to the chief Sanhedrim to undergo their examination, and to be entered into the priesthood by them, "the word of God coming unto him," Luke 3:2, as it had done before to the prophets, he is diverted to another ministry.

[Repent ye.] A doctrine most fit for the gospel, and most suitable to the time, and the word or the phrase as agreeable to the doctrine.

I. A nation leavened with the error of the Pharisees, concerning justification by the works of the law, was necessarily to be called off to the contrary doctrine of repentance. No receiving of the gospel was otherwise to be expected.

II. However the schools of the Pharisees had illy defined repentance, which we observe presently, yet they asserted that repentance itself was necessary to the reception of the Messias. Concerning this matter the Babylonian Gemarists do dispute: whom Kimchi also upon Isaiah 54:19 cites, and determines the question: "From the words of our Rabbins (saith he) it is plain there arose a doubt among them concerning this matter, namely, whether Israel were to be redeemed with repentance or without repentance. And it sprang from this occasion, that some texts of Scripture seemed to go against them: such as those; 'He saw, and there was no man, and he wondered, that there was none to intercede; therefore, his own arm brought salvation.' And also, 'Not for your sake, O Israel, do I this.' And again, 'I will remember for them my old covenant,' &c. And these places, on the other hand, make for repentance: 'Thou shalt return to the Lord thy God, and shalt hearken to his voice.' And again; 'And thence thou shalt seek the Lord thy God, and shalt find him, if thou seekest him with all thy heart,' &c. But these may be reconciled after this manner; namely, that many of Israel shall repent, when they shall see the signs of redemption. And hence is that which is said, 'And he saw that there was no man,' because they will not repent until they see the beginning of redemption."

"If Israel shall repent but one day, forthwith the Redeemer cometh" (Taanith).

Therefore, it is very fitly argued by the Baptist, and by our Saviour after him, Matthew 4:17, from the approach of the kingdom of heaven to repentance, since they themselves to whom this is preached do acknowledge that thus the kingdom of heaven, or the manifestation of the Messias, is to be brought in. For however the Gemarists who dispute of this were of a later age, yet for the most part they do but speak the sense of their fathers.

III. The word repentance as it does very well express the sense of true repentance, so among the Jews it was necessary that it should be so expressed, among whom repentance, for the most part, was thought to consist in the confession of the mouth only.

"Whosoever, out of error or presumption, shall transgress the precepts of the law, whether they be those that command or those that forbid, when he repents and returns from his sins, he is bound to make confession. Whosoever brings an offering for a sin, committed either out of ignorance or presumption, his sin is not expiated by the offering, until he makes an oral confession. Or whosoever is guilty of death, or of scourging by the Sanhedrim, his sin is not taken away by his death, or by his scourging, if he do not repent and make confession. And because the scape-goat is the expiation for all Israel, therefore the high priest makes confession over him for all Israel."

It is worthy observing, that, when John urgeth those that came to his baptism to repent, it is said, that they were baptized, "confessing their sins": which was a sign of repentance highly requisite among the Jews, and necessary for those that were then brought in to the profession of the Gospel; that hereby they might openly profess that they renounced the doctrine of justification by the works of the law.

It is worthy of observing also, that John said not, "Repent, and believe the gospel," which our Saviour did, Matthew 4:17, (and yet John preached the gospel, Mark 1:1,2; John 1:7); for his office, chiefly, was to make Christ known, who when he should come was to be the great preacher of the gospel.

Therefore the Baptist doth very properly urge repentance upon those that looked for the Messias; and the text of the Gospel used a very proper word to express true and lively repentance.

[For the kingdom of heaven is at hand.] I. The kingdom of heaven, in Matthew, is the kingdom of God, for the most part, in the other evangelists. Compare these places:

"The kingdom of heaven is at hand," Matthew 4:17.

"The poor in spirit, theirs is the kingdom of heaven," Matthew 5:3.

"The least in the kingdom of heaven," Matthew 11:11.

"The mysteries of the kingdom of heaven," Matthew 13:11.

"Little children, of such is the kingdom of heaven," Matthew 19:14.

"The kingdom of God is at hand," Mark 1:15.

"Blessed are the poor, for yours is the kingdom of God," Luke 6:20.

"The least in the kingdom of God," Luke 7:28.

"The mysteries of the kingdom of God," Luke 8:10.

"Little children, of such is the kingdom of God," Mark 10:14.

And so we have it elsewhere very often, For Heaven is very usually, in the Jewish dialect, taken for God, Daniel 4:23; Matthew 21:25; Luke 15:21; John 3:27. And, in these and such-like speeches, scattered in the Talmudists: Death by the hand of heaven: The name of heaven is profaned: The worship of heaven: by the help of heaven, &c. "For they called God by the name of Heaven, because his habitation is in heaven" (Tishbi).

The story of the Jews is related, groaning out under their persecution these words, O Heavens! that is, as the Gloss renders it, Ah! Jehovah!

II. This manner of speech, the kingdom of heaven, is taken from Daniel, chapter 7:13, 14; where, after the description of the four earthly and tyrannical monarchies, that is, the Babylonian, Mede-Persian, Grecian, and Syro-Grecian, and the destruction of them at last; the entrance and nature of the reign of Christ is described, as it is universal over the whole world, and eternal throughout all ages: "under whom the rule, and dominion, and authority of kingdoms under the whole heaven is given to the people of the saints of the Most High," verse 27: that is, "Whereas, before, the rule had been in the hands of heathen kings, under the reign of Christ there should be Christian kings." Unto which that of the apostle hath respect, 1 Corinthians 6:2; "know ye not that the saints shall judge the world?"

Truly I admire that the fulfilling of that vision and prophecy in Daniel should be lengthened out still into I know not what long and late expectation, not to receive its completion before Rome and antichrist shall fall; since the books of the Gospel afford us a commentary clearer than the sun, that that kingdom of heaven took its beginning immediately upon the preaching of the Gospel. When both the Baptist and Christ published the approach of the kingdom of heaven from their very first preaching; certainly, for any to think that the fulfilling of those things in Daniel did not then begin, for my part, I think it is to grope in the dark, either through wilfulness or ignorance.

III. The kingdom of heaven implies, 1. The exhibition and manifestation of the Messias, Matthew 12:28; "But if I, by the finger of God, cast out devils, the kingdom of God is come upon you": that is, 'Hence is the manifestation of the Messias.' See John 3:3, 12:13, &c. 2. The resurrection of Christ; death, hell, Satan, being conquered: whence is a most evident manifestation that he is that 'eternal King,' &c.: see Matthew 26:29; Romans 1:4. 3. His vengeance upon the Jewish nation, his most implacable enemies: this is another, and most eminent manifestation of him: see Matthew 16:28, 19:28. 4. His dominion by the sceptre of the gospel among the Gentiles, Matthew 21:43. In this place which is before us it points out the exhibition and revelation of the Messias.

IV. The phrase the kingdom of heaven very frequently occurs in the Jewish writers. We will produce some places; let the reader gather the sense of them:

"R. Joshua Ben Korcha saith, In reciting the phylacteries, why is Hear, O Israel, [Deut 6:4, &c.] recited before that passage And it shall come to pass, if you shall hearken [Deut 11:13], &c. To wit, that a man first take upon himself the kingdom of heaven, and then the yoke of the precept." So the Jerusalem Misna hath it; but the Babylonian thus: "That a man first take upon himself the yoke of the kingdom of heaven, and then the yoke of the precept."

"Rabh said to Rabbi Chaijah, We never saw Rabbi [Judah] taking upon himself the kingdom of heaven. Bar Pahti answered, At that time when he put his hands to his face, he took upon himself the kingdom of heaven." Where the Gloss speaks thus: "We saw not that he took upon himself the kingdom of heaven; for until the time came of reciting the phylacteries, he instructed his scholars; and when that time was come, I saw him not interposing any space."

"Doth any ease nature? Let him wash his hands, put on his phylacteries, repeat them, and pray, and this is the kingdom of heaven fulfilled." "If thou shalt have explained Shaddai, and divided the letters of the kingdom of heaven, thou shalt make the shadow of death to be cool to thee"; that is, "If, in the repeating of that passage of the phylacteries [Deut 6:4], 'Hear, O Israel, the Lord our God is one Lord,' &c., you shall pronounce the letters distinctly and deliberately, so that you shall have sounded out the names of God rightly, 'thou shalt make cool the shades of death.'" For the same Gloss had said, The repeating of that passage, 'Hear, O Israel,' &c., is the taking of the kingdom of heaven upon thee. But the repeating of that place, 'And it shall be, if thou shalt hearken,' &c. [Deut 19:13] is the taking of the yoke of the precept upon thee.

"Rabban Gamaliel recited his phylacterical prayers on the very night of his nuptials. And when his scholars said unto him, 'Hast thou not taught us, O our master, that a bridegroom is freed from the reciting of his phylacteries the first night?' he answered, 'I will not hearken to you, nor will I lay aside the kingdom of heaven from me, no, not for an hour.'"

"What is the yoke of the kingdom of heaven? In like manner as they lay the yoke upon an ox, that he may be serviceable; and if he bear not the yoke, he becomes unprofitable: so it becomes a man first to take the yoke upon himself, and to serve in all things with it: but if he casts it off, he is unprofitable: as it is said, 'Serve the Lord in fear.' What means, 'in fear?' the same that is written, 'The fear of the Lord is the beginning of wisdom.' And this is the kingdom of heaven."

"The scholars of Jochanan Ben Zaccai asked, Why a servant was to be bored through the ear, rather than through some other part of the body? He answered, When he heard with the ear those words from mount Sinai, 'Thou shalt have no other Lord before my face,' he broke the yoke of the kingdom of heaven from him, and took upon himself the yoke of flesh and blood."

If by the kingdom of heaven, in these and other such-like places, which it would be too much to heap together, they mean the inward love and fear of God, which indeed they seem to do; so far they agree with our gospel sense, which asserts the inward and spiritual kingdom of Christ especially. And if the words of our Saviour, "Behold, the kingdom of God is within you," Luke 17:21, be suited to this sense of the nation concerning the kingdom of heaven, there is nothing sounds hard or rough in them: for it is as much as if he had said "Do you think the kingdom of heaven shall come with some remarkable observation, or with much show? Your very schools teach that the kingdom of God is within a man."

But, however they most ordinarily applied this manner of speech hither, yet they used it also for the exhibition and revelation of the Messiah in the like manner as the evangelical history doth. Hence are these expressions, and the like to them, in sacred writers: "The Pharisees asked Jesus when the kingdom of God should come." "They thought that the kingdom of God should presently be manifested." "Josephus of Arimathea waited for the kingdom of God."

And these words in the Chaldee paraphrast, "Say ye to the cities of Judah, The kingdom of your God is revealed," Isaiah 40:9: "They shall see the kingdom of their Messiah," Isaiah 53:11.

The Baptist, therefore, by his preaching, stirs up the minds of his hearers to meet the coming of the Messiah, now presently to be manifested, with that repentance and preparation as is meet.

[His food was locusts.] He that by vow tieth himself from flesh, is forbidden the flesh of fish and of locusts. See the Babylonian Talmud (Cholin) concerning locusts fit for food.

[The region round about Jordan.] The word the region round about, is used by the Jerusalem Gemara: "From Beth-horon to the sea is one region round about," or, one circumjacent region. Perhaps, both in the Talmudist and in the evangelist, is one and the same thing with a coast, or a country along a coast, in Pliny: "The country (saith he) along the coast is Samaria": that is, the sea-coast, and the country further, lying along by that coast: which may be said also concerning the region round about Jordan. Strabo, concerning the plain bordering on Jordan, hath these words; "It is a place of a hundred furlongs, all well watered and full of dwellings."

A few things concerning Baptism.

[And were baptized.] It is no unfit or unprofitable question, whence it came to pass that there was so great a conflux of men to the Baptist, and so ready a reception of his baptism?

I. The first reason is, Because the manifestation of the Messias was then expected, the weeks of Daniel being now spent to the last four years. Let us consult a little his text:--

Daniel 9:24. "Seventy weeks [of years] are decreed concerning thy people," &c. That is, four hundred and ninety years, from the first of Cyrus to the death of Christ. These years are divided into three parts, and they very unequal.

1. Into seven weeks, or forty-nine years, from the giving of Cyrus' patent for the rebuilding Jerusalem, to the finishing the rebuilding of it by Nehemiah.

2. Into sixty-two weeks, or four hundred thirty-four years,--namely, from the finishing the building of the city to the beginning of the last week of the seventy. In which space of time, the times of the Persian empire (which remained after Nehemiah, if indeed there was any time now remaining), and the times of the Grecian empire, and of the Syro-Grecian, were all run out, and those times also, wherein the Romans ruled over the Jews.

3. The holy text divides the last week, or the last seven years, into two equal parts, verse 27; which I thus render; "And he shall strengthen, or confirm, the covenant with many in that one week: and the half of that week shall make the sacrifice and oblation to cease: or, in the half of that week he shall make to cease," &c. Not in the middle of that week, but in the latter half, that is, the latter three years and a half of the seven.

First, seven weeks having been reckoned up before, and then sixty-two weeks, verse 25,--now there remained one only of the seventy; and in reference to that, in the middle of it the Messias shall begin his ministry; which being finished in three years and a half (the latter halved part of that week), "he shall make the sacrifice and oblation to cease," &c.

The nation could not but know, could not but take great notice of, the times so exactly set out by the angel Gabriel. Since, therefore, the coming of the Messias was the great wish and desire of all,--and since the time of his appearing was so clearly decreed by the angel that nothing could be more,--and when the latter half of the last seven years, chiefly to be observed, was now, within a very little, come:--it is no wonder if the people, hearing from this venerable preacher that the kingdom of heaven was now come, should be stirred up beyond measure to meet him, and should flock to him. For, as we observed before, "They thought that the kingdom of God would immediately be manifested," Luke 19:11.

II. Another reason of it was this,--the institution of baptism, for an evangelical sacrament, was first in the hand of the Baptist, who, "the word of the Lord coming to him," (Luke 3:2) went forth, backed with the same authority as the chiefest prophets had in times past. But yet the first use of baptism was not exhibited at that time. For baptism, very many centuries of years backwards, had been both known and received in most frequent use among the Jews,--and for the very same end as it now obtains among Christians,--namely, that by it proselytes might be admitted into the church; and hence it was called Baptism for proselytism: and was distinct from Baptism [or washing] from uncleanness. See the Babylonian Talmud in Jevamoth.

I. I ascribe the first use of it, for this end, to the patriarch Jacob, when he chose into his family and church the young women of Sychem, and other heathens who then lived with him. "Jacob said to his family, and to all who were with him, Put away from you the strange gods, and be ye clean, and change your garments," &c. Genesis 35:2. What that words means, and be ye clean, Aben Ezra does very well interpret to be the washing of the body, or baptism; which reason itself also persuades us to believe.

II. All the nation of Israel do assert, as it were with one mouth, that all the nation of Israel were brought into the covenant, among other things, by baptism. "Israel (saith Maimonides, the great interpreter of the Jewish law) was admitted into the covenant by three things,--namely, by circumcision, baptism, and sacrifice. Circumcision was in Egypt; as it is said, 'None uncircumcised shall eat of the passover.' Baptism was in the wilderness before the giving of the law; as it is said, 'Thou shalt sanctify them to-day and to-morrow, and let them wash their garments.'"

III. They assert, that that infinite number of proselytes in the day of David and Solomon were admitted by baptism: "The Sanhedrims received not proselytes in the days of David and Solomon: not in the days of David, lest they should betake themselves to proselytism out of a fear of the kingdom of Israel: not in the days of Solomon, lest they might do the same by reason of the glory of the kingdom. And yet abundance of proselytes were made in the days of David and Solomon before private men; and the great Sanhedrim was full of care about this business: for they would not cast them out of the church, because they were baptized," &c.

IV. "Whensoever any heathen will betake himself, and be joined to the covenant of Israel, and place himself under the wings of the divine Majesty, and take the yoke of the law upon him, voluntary circumcision, baptism, and oblation, are required: but if it be a woman, baptism and oblation."

That was a common axiom No man is a proselyte until he be circumcised and baptized. It is disputed by the Babylonian Gemara, "A proselyte, that is circumcised and not baptized, what of him? R. Eliezer saith Behold, he is a proselyte: for so we find concerning our fathers, that they were circumcised, but not baptized. One is baptized, but not circumcised; what of him? R. Joshua saith, Behold, he is a proselyte: for so we find concerning the maidservants, who were baptized, but not circumcised. But the wise men say, Is he baptized, and not circumcised? Or, Is he circumcised, and not baptized? He is not a proselyte, until he be circumcised and baptized."

But baptism was sufficient for women so far forth as this held good, "One baptizeth a heathen woman in the name of a woman, we can assert that for a deed rightly done." Where the Gloss is this; "To be baptized in the name of a woman, was to be baptized with the washing of a woman polluted, and not with the baptism to proselytism. But we may, nevertheless, assert her, who is so baptized, for a complete proselytess; because that baptism of washing for uncleanness serves for proselytism to her; for a heathen woman is not baptized [or washed] for uncleanness."

V. They baptized also young children (for the most part with their parents). They baptize a little proselyte according to the judgment of the Sanhedrim: that is, as the Gloss renders it, "If he be deprived of his father, and his mother brings him to be made a proselyte, they baptize him [because none becomes a proselyte without circumcision and baptism] according to the judgment [or right] of the Sanhedrim; that is, that three men be present at the baptism, who are now instead of a father to him."

And the Gemara a little after; If with a proselyte his sons and his daughters are made proselytes also, that which is done by their father redounds to their good. R. Joseph saith, When they grow into years, they may retract. Where the Gloss writes thus; "This is to be understood of little children, who are made proselytes together with their father."

"A heathen woman, if she is made a proselytess, when she is now big with child,--the child needs not baptism: for the baptism of his mother serves him for baptism." Otherwise, he were to be baptized.

"If an Israelite take a Gentile child, or find a Gentile infant, and baptizeth him in the name of a proselyte,--behold, he is a proselyte."

We cannot also pass over that, which indeed is worthy to be remembered: "Any one's servant is to be circumcised, though he be unwilling; but any one's son is not to be circumcised, if he be unwilling. R. Jochanan inquired, Behold a little son; do you circumcise him by force? Yea, although he be as the son of Urcan. R. Hezekiah saith, Behold, a man finds an infant cast out, and he baptizeth him in the name of a servant: in the name of a freeman, do you also circumcise him in the name of a freeman."

We have therefore alleged these things the more largely, not only that you may receive satisfaction concerning the people flocked, in so universal a concourse, to John's baptism (because baptism was no strange thing to the Jews); but that some other things may be observed hence, which afford some light to certain places of Scripture, and will help to clear some knotty questions about baptism.

First, You see baptism inseparably joined to the circumcision of proselytes. There was, indeed, some little distance of time; for "they were not baptized till the pain of circumcision was healed, because water might be injurious to the wound." But certainly baptism ever followed. We acknowledge, indeed, that circumcision was plainly of divine institution; but by whom baptism, that was inseparable from it, was instituted, is doubtful. And yet it is worthy of observation, our Saviour rejected circumcision, and retained the appendix to it: and when all the Gentiles were now to be introduced into the true religion, he preferred this 'proselytical introductory' (pardon the expression) unto the sacrament of entrance into the gospel.

One might observe the same almost in the eucharist. The lamb in the Passover was of divine institution, and so indeed was the bread. But whence was the wine? But yet, rejecting the lamb, Christ instituted the sacrament in the bread and wine.

Secondly, Observing from these things which have been spoken, how very known and frequent the use of baptism was among the Jews, the reason appears very easy why the Sanhedrim, by their messengers, inquired not of John concerning the reason of baptism, but concerning the authority of the baptizer; not what baptism meant, but whence he had a license so to baptize, John 1:25.

Thirdly, Hence also the reason appears why the New Testament doth not prescribe, by some more accurate rule, who the persons are to be baptized. The Anabaptists object, 'It is not commanded to baptize infants,--therefore they are not to be baptized.' To whom I answer, 'It is not forbidden to baptize infants,--therefore they are to be baptized.' And the reason is plain. For when Paedobaptism in the Jewish church was so known, usual, and frequent, in the admission of proselytes, that nothing almost was more known, usual, and frequent,--

1. There was no need to strengthen it with any precept, when baptism was now passed into an evangelical sacrament. For Christ took baptism into his hands, and into evangelical use, as he found it; this only added, that he might promote it to a worthier end and a larger use. The whole nation knew well enough that little children used to be baptized: there was no need of a precept for that which had ever, by common use, prevailed. If a royal proclamation should now issue forth in these words, "Let every one resort, on the Lord's day, to the public assembly in the church"; certainly he would be mad, who, in times to come, should argue hence that prayers, sermons, singing of psalms, were not to be celebrated on the Lord's day in the public assemblies, because there is no mention of them in the proclamation. For the proclamation provided for the celebration of the Lord's day in the public assemblies in general: but there was no need to make mention of the particular kinds of the divine worship to be celebrated there, when they were always, and every where, well known and in daily use before the publishing of the proclamation, and when it was published. The case is the very same in baptism. Christ instituted it for an evangelical sacrament, whereby all should be admitted into the possession of the gospel, as heretofore it was used for admission into proselytism to the Jewish religion. The particulars belonging to it,--as, the manner of baptizing, the age, the sex to be baptized, &c.--had no need of a rule and definition; because these were, by the common use of them, sufficiently known even to mechanics and the most ignorant men.

2. On the other hand, therefore, there was need of a plain and open prohibition that infants and little children should not be baptized, if our Saviour would not have had them baptized. For, since it was most common, in all ages foregoing, that little children should be baptized, if Christ had been minded to have that custom abolished, he would have openly forbidden it. Therefore his silence, and the silence of the Scripture in this matter, confirms Paedobaptism, and continueth it unto all ages.

Fourthly, It is clear enough, by what hath been already said, in what sense that is to be taken in the New Testament which we sometimes meet with,--namely, that the master of the family was baptized with his whole family, Acts 16:15, 33, &c. Nor is it of any strength which the Anti-paedobaptists contend for, that it cannot be proved there were infants in those families; for the inquiry is not so proper, whether there were infants in those families, as it is concluded truly and deservedly,--if there were, they had all been to be baptized. Nor do I believe this people, that flocked to John's baptism, were so forgetful of the manner and custom of the nation, that they brought not their little children also with them to be baptized.

Some things are now to be spoken of the manner and form which John used.

First, In some things he seems to have followed the manner whereby proselytes were baptized; in other things, not to have followed them. Concerning it the Talmudic Canons have these sayings:--

I. They do not baptize a proselyte by night. Nor, indeed, "were the unclean to be washed but in the day-time." Maimonides adds, "They baptized not a proselyte on the sabbath, nor on a holy-day, nor by night."

II. A proselyte hath need of three: that is, it is required, that three men, who are scholars of the wise men, be present at the baptism of a proselyte; who may take care that the business be rightly performed, and may briefly instruct the catechumen [the person to be baptized], and may judge of the matter itself. For the admission of a proselyte was reckoned no light matter; Proselytes are dangerous to Israel, like the itch, was an axiom. For they, either tenacious of their former customs, or ignorant of the law of Israel, have corrupted others with their example; or, being mingled with Israel, were the cause that the divine glory did rest the less upon them; because it resteth not on any but upon families of a nobler pedigree. These reasons the Glossers give. When, therefore, the admission of proselytes was of so great moment, they were not to be admitted but by the judicial consistory of three.

III. They baptize a proselyte in such a confluence of waters as was fit for the washing of a menstruous woman. Of such a confluence of waters the lawyers have these words: "A man that hath the gonorrhea is cleansed nowhere but in a fountain: but a menstruous woman, as also all other unclean persons, were washed in some confluence of waters; in which so much water ought to be as may serve to wash the whole body at one dipping. Our wise men have esteemed this proportion to be a cubit square, and three cubits depth: and this measure contains forty seahs of water."

When it is said, that "he that hath the gonorrhea is to wash in a spring [or a stream]; but a menstruous woman, and all other unclean persons, in some confluence of waters,"--it forbids not a menstruous woman, and other unclean persons, to wash in streams, where they might: but it permits, where they might not, to wash in some confluence of water; which was not lawful for a man that had the gonorrhea to do. The same is to be understood concerning the baptism of a proselyte, who was allowed to wash himself in streams: and was allowed also, where there were no streams, to wash in a confluence of waters.

IV. When a proselyte was to be circumcised, they first asked him concerning the sincerity of his conversion to Judaism: whether he offered not himself to proselytism for the obtaining riches, for fear, or for love to some Israelite woman, &c. And when they saw that he came out of love of the law, they instructed him concerning the various articles of the law, of one God, of the evil of idolatry, of the reward of obedience, of the world to come, of the privileges of Israel, &c. All which, if he professed that he embraced them he is forthwith circumcised.

"As soon as he grows whole of the wound of circumcision, they bring him to baptism; and being placed in the water, they again instruct him in some weightier and in some lighter commands of the law. Which being heard, he plunges himself, and comes up, and behold, he is as an Israelite in all things. The women place a woman in the waters up to the neck; and two disciples of the wise men, standing without, instruct her about some lighter precepts of the law and some weightier, while she, in the meantime, stands in the waters. And then she plungeth herself; and they, turning away their faces, go out, while she comes up out of the water."

In the baptizing of a proselyte, this is not to be passed over, but let it be observed, namely, that others baptized him, and that he baptized himself, or dipped, or plunged himself in the waters. Now, what that plunging was, you may understand from those things which Maimonides speaks in Mikvaoth in the place before cited. "Every person baptized" [or dipped, whether he were washed from pollution, or baptized into proselytism], "must dip his whole body, now stripped and made naked, at one dipping. And wheresoever in the law washing of the body or garments is mentioned, it means nothing else than the washing of the whole body. For if any wash himself all over, except the very top of his little finger, he is still in his uncleanness. And if any hath much hair, he must wash all the hair of his head, for that also was reckoned for the body. But if any should enter into the water with their clothes on, yet their washing holds good; because the water would pass through their clothes, and their garments would not hinder it."

And now, a little to compare the baptism of John with that proselytical baptism, and ours with both, these things are to be considered:--

I. If you compare the washing of polluted persons, prescribed by the law, with the baptism of proselytes,--both that and this imply uncleanness, however something different, that implies legal uncleanness,--this, heathen,--but both polluting. But a proselyte was baptized not only into the washing-off of that Gentile pollution, nor only thereby to be transplanted into the religion of the Jews; but that by the most accurate rite of translation that could possibly be, he might so pass into an Israelite, that, being married to an Israelite woman, he might produce a free and legitimate seed, and an undefiled offspring. Hence, servants that were taken into a family were baptized,--and servants also that were to be made free: not so much because they were defiled with heathen uncleanness, as that, by that rite becoming Israelites in all respects, they might be more fit to match with Israelites, and their children be accounted as Israelites. And hence the sons of proselytes, in following generations, were circumcised indeed, but not baptized. They were circumcised, that they might take upon themselves the obligation of the law; but they needed not baptism, because they were already Israelites. From these things it is plain that there was some difference as to the end, between the Mosaical washings of unclean persons, and the baptism of proselytes; and some between the baptism of proselytes and John's baptism: not as though they concurred not in some parallel end; but because other ends were added over and above to this or that, or some ends were withdrawn.

II. The baptism of proselytes was the bringing over of Gentiles into the Jewish religion; the baptism of John was the bringing over of Jews into another religion. And hence it is the more to be wondered at, that the people so readily flocked to him, when he introduced a baptism so different from the known proselytical baptism. The reason of which is to be fetched from hence,--that at the coming of the Messias they thought, not without cause, that the state of things was plainly to be changed; and that, from the oracles of the prophets, who, with one mouth, described the times of the Messias for a new world. Hence was that received opinion, That God, at that time, would renew the world for a thousand years...And that also, that they used the world to come by a form of speech very common among them, for the times of the Messias; which we observe more largely elsewhere.

III. The baptism of proselytes was an obligation to perform the law; that of John was an obligation to repentance. For although proselytical baptism admitted of some ends,--and circumcision of others,--yet a traditional and erroneous doctrine at that time had joined this to both, that the proselytes covenanted in both, and obliged himself to perform the law; to which that of the apostle relates, Galatians 5:3, "I testify again to every man that is circumcised, that he is a debtor to do the whole law."

But the baptism of John was a 'baptism of repentance'; Mark 1:4: which being undertaken, they who were baptized professed to renounce their own legal righteousness; and, on the contrary, acknowledged themselves to be obliged to repentance and faith in the Messias to come. How much the Pharisaical doctrine of justification differed from the evangelical, so much the obligation undertaken in the baptism of proselytes differed from the obligation undertaken in the baptism of John: which obligation also holds amongst Christians to the end of the world.

IV. That the baptism of John was by plunging the body (after the same manner as the washing of unclean persons, and the baptism of proselytes was), seems to appear from those things which are related of him; namely, that he "baptized in Jordan"; that he baptized "in Aenon, because there was much water there"; and that Christ, being baptized, "came up out of the water": to which that seems to be parallel, Acts 8:38, "Philip and the eunuch went down into the water," &c. Some complain, that this rite is not retained in the Christian church, as though it something derogated from the truth of baptism; or as though it were to be called an innovation, when the sprinkling of water is used instead of plunging. This is no place to dispute of these things. Let us return these three things only for a present answer:--

1. That the notion of washing in John's baptism differs from ours, in that he baptized none who were not brought over from one religion, and that an irreligious one too,--into another, and that a true one. But there is no place for this among us who are born Christians: the condition, therefore, being varied, the rite is not only lawfully, but deservedly, varied also. Our baptism argues defilement, indeed, and uncleanness; and demonstrates this doctrinally,--that we, being polluted, have need of washing: but this is to be understood of our natural and sinful stain, to be washed away by the blood of Christ and the grace of God: with which stain, indeed, they were defiled who were baptized by John. But to denote this washing by a sacramental sign, the sprinkling of water is as sufficient as the dipping into water,--when, in truth, this argues washing and purification as well as that. But those who were baptized by John were blemished with another stain, and that an outward one, and after a manner visible; that is, a polluted religion,--namely, Judaism or heathenism; from which, if, according to the custom of the nation, they passed by a deeper and severer washing,--they neither underwent it without reason; nor with any reason may it be laid upon us, whose condition is different from theirs.

2. Since dipping was a rite used only in the Jewish nation and proper to it, it were something hard, if all nations should be subjected under it; but especially, when it is neither necessarily to be esteemed of the essence of baptism, and is moreover so harsh and dangerous, that, in regard of these things, it scarcely gave place to circumcision. We read that some, leavened with Judaism to the highest degree, yet wished that dipping in purification might be taken away, because it was accompanied with so much severity. "In the days of R. Joshua Ben Levi, some endeavoured to abolish this dipping, for the sake of the women of Galilee; because, by reason of the cold, they became barren. R. Joshua Ben Levi said unto them, Do ye go about to take away that which hedges in Israel from transgression?" Surely it is hard to lay this yoke upon the neck of all nations, which seemed too rough to the Jews themselves, and not to be borne by them, men too much given to such kind of severer rites. And if it be demanded of them who went about to take away that dipping, Would you have no purification at all by water? it is probable that they would have allowed of the sprinkling of water, which is less harsh, and not less agreeable to the thing itself.

3. The following ages, with good reason, and by divine prescript, administered a baptism differing in a greater matter from the baptism of John; and therefore it was less to differ in a less matter. The application of water was necessarily of the essence of baptism; but the application of it in this or that manner speaks but a circumstance: the adding also of the word was of the nature of a sacrament; but the changing of the word into this or that form, would you not call this a circumstance also? And yet we read the form of baptism so changed, that you may observe it to have been threefold in the history of the New Testament.

Secondly, In reference to the form of John's baptism [which thing we have propounded to consider in the second place], it is not at all to be doubted but he baptized "in the name of the Messias now ready to come": and it may be gathered from his words, and from his story. As yet he knew not that Jesus of Nazareth was the Messias; which he confesseth himself, John 1:31: yet he knew well enough, that the Messias was coming; therefore, he baptized those that came to him in his name, instructing them in the doctrine of the gospel, concerning faith in the Messias, and repentance; that they might be the readier to receive the Messias when he should manifest himself. Consider well Malachi 3:1, Luke 1:17, John 1:7,31, &c. The apostles, baptizing the Jews, baptized them "in the name of Jesus"; because Jesus of Nazareth had now been revealed for the Messias; and that they did, when it had been before commanded them by Christ, "Baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost." So you must understand that which is spoken, John 3:23, 4:2, concerning the disciples of Christ baptizing; namely, that they baptized in 'the name of Jesus,' that thence it might be known that Jesus of Nazareth was the Messias, in the name of whom, suddenly to come, John had baptized. That of St. Peter is plain, Acts 2:38; "Be baptized, every one of you, in the name of Jesus Christ": and that, Acts 8:16, "They were baptized in the name of Jesus."

But the apostles baptized the Gentiles, according to the precept of our Lord, "In the name of the Father, and of the Son, and of the Holy Ghost," Matthew 28:19. For since it was very much controverted among the Jews about the true Messias, and that unbelieving nation denied, stiffly and without ceasing, that Jesus of Nazareth was he (under which virulent spirit they labour even to this day), it was not without cause, yea, nor without necessity, that they baptized in the name of Jesus; that by that seal might be confirmed this most principal truth in the gospel, and that those that were baptized might profess it; that Jesus of Nazareth was the true Messias. But among the Gentiles, the controversy was not concerning the true Messias, but concerning the true God: among them, therefore, it was needful that baptism should be conferred in the name of the true God, "Father, Son, and Holy Spirit."

We suppose, therefore, that men, women, and children came to John's baptism, according to the manner of the nation in the reception of proselytes; namely, that they standing in Jordan were taught by John that they were baptized into the name of the Messias, that was now immediately to come; and into the profession of the doctrine of the gospel concerning faith and repentance; that they plunged themselves into the river, and so came out. And that which is said of them, that they were baptized by him "confessing their sins," is to be understood according to the tenour of the Baptist's preaching; not that they did this man by man, or by some auricular confession made to John, or by openly declaring some particular sins; but when the doctrine of John exhorted them to repentance and to faith in the Messias, they renounced and disowned the doctrine and opinion of justification by their works, wherewith they had been beforetime leavened, and acknowledged and confessed themselves sinners.

[In Jordan.] John could not baptize in any part of Jordan, so it were within the bounds of Judea (which the evangelists assert), which had not been dried up, and had afforded a passage to the Israelites when they came out of Egypt, and were now entering into the promised land.

Some few remarks concerning the Pharisees and Sadducees.

[And seeing many of the Pharisees and Sadducees.] To attempt a history of the Pharisees and Sadducees, after so many very learned men, who have treated of their original, manners, and institutions, would be next to madness: we will briefly touch at a few things, and those, perhaps, less obvious.

1. That the Pharisees do not derive their name (as some would have it) from the word which signifies to expound is sufficiently evinced by this, that there were women-Pharisees as well as men. "R. Joshua saith, A religious man foolish, a wicked man crafty, a woman-Pharisee, and the dashing of the Pharisees [against the stones], destroy the world." Those things are worthy observing, which are spoke by the Babylonian Gemarists on that clause, A woman-Pharisee. "The Rabbins teach. A praying [procax] maid, a gadding widow, and a boy whose months are not fulfilled, these corrupt the world. But R. Jochanan saith, We learn the shunning of sin from a maid, and the receiving of a reward from a widow. 'The shunning of sin from a maid'; for R. Jochanan heard a certain maid prostrate on her face thus praying; Eternal Lord, thou hast created Paradise, thou hast created hell also, thou hast created the righteous, and thou hast created the wicked: let it be thy good pleasure that I be not a scandal to men. 'The receiving of a reward from a widow'; for there was a certain widow, who, when there were synagogues nearer everywhere, she always resorted to the school of R. Jochanan to pray: to whom R. Jochanan said, O my daughter, are there not synagogues at hand round about you? But she answered, Will there not be a reward for my steps [or, for my journey hither]? for [the tradition] saith, These destroy the world, as Joanna, the daughter of Retib."

...[O]ne Gloss [says] a maid given to prayer, or a maid of many prayers. By another it is rendered, a maid given to fasting: losing her virginity by fasting.

A gadding widow they call her, "who always goes about from place to place to visit her neighbours"; they are the words of the Gloss. "And these corrupt the world, because they are no other but bawds and sorceresses, and yet they pretend sanctity."

"Joanna the daughter of Retib [the Gloss also being witness] was a certain sorceress widow, who, when the time of any child's birth drew near, shut up the womb of the child-bearing woman with magic arts, that she could not be delivered. And when the poor woman had endured long and great torments, she would say, 'I will go and pray for you; perhaps my prayers will be heard': when she was gone, she would dissolve the enchantments, and presently the infant would be born. On a certain day as a hired man wrought in her house, she being gone to a woman's labour, he heard the charms tinkling in a pan; and, taking off the cover, the charms presently came out, and strait the infant is born; and hence it was known that she was a witch."

I have therefore cited these passages, not only that it may be shown that there were women-Pharisees, and so that the name is not take from interpreting or expounding, but that it may be observed also what kind of women, for the most part, embrace Pharisaism; namely, widows and maids, under the veil of sanctity and devotion, hiding and practising all manner of wickedness. And so much we gain of the history of the Pharisees, while we are tracing the etymology of the word.

II. That the Pharisees therefore were so called from the word signifying separation, is more commonly asserted, and more truly; and the thing itself, as well as the word, speaks it. So that by a word more known to us, you might rightly call the Pharisees, Separatists; but in what sense, has need of more narrow inquiry. The differences of the Jewish people are to be disposed here into diverse ranks: and, first, we will begin with the women.

1. It were an infinite task to search particularly, how their canons indulged (shall I say?) or prescribed the woman a freedom from very many rites, in which a great part of the Jewish religion was placed. How numberless are the times that that occurs in the Talmudic pandect, "Women, servants, and children, are not bound to these things. Women, servants, and children, are not bound to recite their phylacteries, nor to wear them. The Passovers of women are at their own will." And, not to dwell upon things that are obvious, let this one serve instead of many: "A certain matron asked R. Eleazar, Why, when Aaron sinned in making the golden calf, the people are punished with a threefold death? He answered, Let not a woman be learned beyond her distaff. Hircanus his son said unto him, Because no answer is given her in one word out of the law, she will withdraw from us three hundred tenth cori yearly. To whom he replied, Let them rather go and be burnt, than the words of the law be delivered to women."

From hence it appears that the women that embraced Pharisaism did it of their own free will and vow, not by command: which the men-Pharisees also did.

2. Pass we from the women to the men; and, first, to the lowest degrees of men in the distinction relating to religion; namely, to them whom they ordinarily called illiterate, and the people of the earth, or the plebeians. Of them, thus the Gemara in Sotah newly cited: "One reads the Scriptures, and recites the Misna, and yet he waits not upon the scholars of the wise men; what of him? R. Eleazar said, This is one of the people of the earth. R. Samuel Bar Nachmani saith, Behold, this is an illiterate man. R. Jannai saith, 'Behold, this is a Cuthean.' R. Achabar saith, 'Behold, this is a magician.'" And a little after, "Who is the people of the earth? R. Meith saith, 'He that recites not his phylacteries morning and evening with his prayers.' But the wise men say, 'He, whosoever he be, that lays not up his phylacteries.' Ben Azzai saith, 'He who hath not a fringe on his garment.' R. Jochanan Ben Joseph saith, 'He that instructs not his sons in the doctrine of the law.' Others say, 'He who, although he read the Scriptures, and repeats the traditions, yet attends not on the scholars of the wise men, this is, the people of the earth [or the plebeians]. Does he read the Scriptures, and not repeat the tradition? Behold, this man is illiterate.'" The Gloss upon the place speaks thus, "The people of the earth are they of whom there is suspicion of tenths and cleanness": that is, lest they tithe not rightly, nor take care aright concerning cleansings. And the illiterate person is "more vile than, or inferior to, the people of the earth." Compare that, John 7:49, "this people that knoweth not the law is cursed."

The colleagues or associates, and scholars of the wise men, were opposed to these vulgar persons. Under the title of scholars of the wise men are comprehended all that were learned and studious: under the title of religious, as well learned as unlearned. There were some of the learned whom they commonly called colleagues of the Rabbins; who as yet were candidates, and not preferred to the public office of teaching or judging. The thing may be illustrated by one example: "Do the colleagues enter in to appoint the new moon? R. Hoshaia said, When I was a colleague, R. Samuel Ben R. Isaac led me in to the appointment of the new moon, but I knew not whether I were of the number or no." And a little later; "Do the colleagues [or fellows] go in to intercalate the year? Let us learn this from the example of Rabban Gamaliel, who said, Let the seven seniors meet me in the chamber. But eight entered, 'Who came in hither,' saith he, 'without leave?' 'I,' answered Samuel the Little."

In this sense the word a colleague, differs nothing from a scholar of a wise man, in that both signify a student and a learned man. But the word a colleague, hath a wider sense, denoting all such who have more professedly devoted themselves to religion, and have professed a more devout life and rule than the common people, whether they were learned or unlearned, whether of the sect of the Pharisees, or of the Sadducees, or some other. Hence you have mention of a religious Samaritan, and of a religious baker. And the phrase seems to be drawn from Psalm 119:63; "I am a companion of all those that fear thee": They take upon them the habit of religion. See the Babylonian Talmud in Avodah Zarah in the Gloss. That distinction also is worthy of consideration, of The greater and the less religious.

Yet the word seems sometimes to be appropriated to the Pharisees, as being men who, above all others, put on a splendidly cloaked religion, which appears enough from the history of the Gospel. So, perhaps, is that to be understood, The religious Galileans purify: that is, as the Gloss explains it, "They cleanse their wine and their oil for a drink-offering, if perhaps the Temple may be built in their days." Which, nevertheless, the Aruch citing, thus explains them, The religious eat their common food in cleanness. By which very thing the Gloss defines Pharisees; To the Pharisees; that is, to them that eat their common food in cleanness. Behold, how the word religious, and Pharisees, are convertible terms; and how this was the proper notion whereby a Pharisee was defined, "That he ate his common food in cleanness": that is, that he washed his hands when he ate.

III. We must not think that Pharisaism arose altogether and at once, but it was long a-conceiving, and of not fixed form when it was brought forth. The same may, in a manner, be said of this, which is of the traditions: both these and that were the issue of many years. The traditionarians do refer the first conception of the Traditions to the times of Ezra. But how many centuries of years passed before the birth of this whole monster was full ripe? In like manner, the first seeds of Pharisaism were cast long before its birth; and being now brought forth, was a long time growing, before it came to maturity; if so be any can define what its maturity was.

We observe presently, that the foundations of Sadduceeism were laid in the days of Ezra, before there were any Sadducees: in his days also, I suspect, the foundations of Pharisaism were laid long before there were any Pharisees. For, since the Pharisees were marked with that title because they separated themselves from other men, as more profane; and since, in the days of Ezra and Nehemiah, it was the great care, and that a holy care too, to separate the seed of Israel from the heathen inhabitants of the land, to wit, the Samaritans, the Ashdodites, the Moabites, &c., not much after; some men, arrogating too much for themselves, took occasion hence of separating themselves from the men of the Israelitic seed, as too profane, and very unfit (alas!) for their communion. Which very thing we experience in our present Separatists. For when the Scripture commands Christians that they communicate not "with unbelievers, with those who are without," &c., that is, with heathens; some do hence make a pretence of withdrawing themselves from the assemblies of Christians: by what right, by what foundation, let themselves look to it.

We shall not trace the time wherein the name of Pharisee first arose; this is done by learneder men: and therefore let it be enough to have observed that only. After once this pretence of religion was received, "that it was a pious matter to separate a man's self from the common people," superstition increased every day, which served for a stay and patronage to this sect and separation. For when they had espoused a religion so supercilious, that they commonly said, "Stand off, I am holier than thou" (which was also foretold by the prophet with an execration, Isaiah 65:5), and that they place the highest sanctimony in this, to withdraw themselves from the common people, as profane; it was certainly necessary to circumscribe, and to put themselves under a more austere rule and discipline, that they might retain the name and fame of religious person in other things besides that separation, that argued so much pride and arrogancy. Hence the troubles about tithings and washings arose, and increased age after age: hence sprang the frequent fasting and prayers, the cares of the phylacteries, fringes, and other matters without number: so that (a thing fatal to Separatists) this sect, at last, was crumbled into sects, and a Pharisee was, in a manner, the same to a Pharisee, that the people of the earth was to a Pharisee.

Both Talmuds reckon seven sects of Pharisees, and so does the Aruch: which it will not be irksome to describe with their pencil, that the reader may see to what a degree of madness this sect was come, as well as to what a degree of hypocrisy. The Pharisees are seven:

1. A Shechemite Pharisee. This [Pharisee] does as Shechem Where the Gloss is, "Who is circumcised, but not for the honour of God." He carrieth his precepts upon his shoulders: that is, as the Aruch explains it, "wood to make a booth [in the feast of Tabernacles], or something of that nature."

2. A Pharisee struck or dashing. Who dasheth his feet. The Gloss is, "He who walketh in humility, the heel of one foot touching the great toe of the other: nor did he lift up his feet from the earth, so that his toes were dashed against the stones." The Aruch writes, "Who withdrew himself a great way off, that he might not press upon men in the ways, and dashed his feet against the stones." Strike me (or surround me), and yet I will perform the command.

3. A Pharisee that lets out his blood. "He strikes out his blood against the walls." The Gloss is; "He shows himself such a one as if his eyes were hoodwinked, that he might not look upon a woman; and hereupon dashed his head against the walls, and let out his blood." The Aruch writes, "He so pressed up himself against the walls, that he might not touch those that passed by, that by the dashing he fetched blood of himself."--"He performed one precept, and one duty, and struck out blood at each."

4. A Pharisee of the mortar. The Aruch thus describes him; "He went in a loose coat, resembling a mortar with the mouth turned downwards. So he, with his loose garment, was straiter above and broader below." In the Jerusalem Talmud he is called "who saith, I withdraw whatsoever is mine and fulfil the command."

5. "The Pharisee which saith, Let me know what my duty is, and I will do it." "I have done my duty, that the command may be performed according to it." The Aruch thus; "As though he should say, There is no man can show me wherein I have transgressed."

6. A Pharisee of fear: such was Job.

7. A Pharisee of love: Among all these, none is worthy to be loved but the Pharisee of love: as Abraham.

Whether Pharisaism ran out into any of these sects in the days of the Baptist, we dispute not. Let it be granted, that the best and the most modest of that order came to his baptism: the best of the Pharisees certainly were the worst of men. And it is so much the more to be wondered at that these men should receive his baptism after that manner as they did; when it was highly contrary to the rule of the Pharisees to converse among the common people, of whom there was so great a concourse to John; and highly contrary to the doctrine of the Pharisees, so much as to dream of any righteousness, besides that which was of the works of the law, which the doctrine of John diametrically contradicted.

The original of the Sadducees, learned men as well Jews as Christians, do, for the most part, refer to one Zadoc, a scholar of Antigonus Socheus; which Antigonus took the chief seat in the Sanhedrim after the death of Simeon the Just. Of him thus speaks the tract Avoth: "Antigonus of Socho received traditions of Simeon the Just. He said, Be not as servants, who wait upon their master for the sake of the reward; but be ye like servants who wait upon their master not for the sake of the reward: but let the fear of the Lord rule you."

"This wise man (saith Rambam upon the place) had two scholars, Zadoc and Baithus; who, when they heard this from their master, said among themselves, when they were gone away. Our master in his exposition teacheth us that there is neither reward nor punishment, nor any expectation at all [for the future]: for they understood not what he meant: therefore, they mutually strengthened one another, and departed from the rule, and forsook the law: and some company adhered to both. The wise men, therefore, called them Sadducees and Baithusees." And a little after; "But in these countries, namely in Egypt, they call them Karaites, but Sadducees and Baithusees are their names among the wise men." See also the Avoth of R. Nathan.

Yet that raiseth a scruple here: "At the conclusion of all prayers in the Temple they said, for ever. But when the heretics brake in and said, There was no age but one, it was appointed to be said, for ever and ever, or from age to age." Upon these words thus the Gloss; "In the first Temple they said only, 'Blessed be the Lord God of Israel for ever.' But when the heretics brake in and said there was no age but this, Ezra and his consistory appointed that it should be said, for ever and ever, or from age to age, to imply there is a double world [this, and one to come], to root out of the heart the opinion of those that deny the resurrection of the dead."

Take notice, reader, that "there were some who denied the resurrection of the dead in the days of Ezra," when as yet Zadoc, the father of the Sadducees, was not born. After Ezra, and his great synagogue (which endured many a year after Ezra was dead), sat Simeon the Just, performing the office of the high-priest, for the space of forty years: and Antigonus Socheus, the master of Zadoc, succeeded him in the chair of the Sanhedrim. So that although the Sadducees, with good reason, do bear an ill report for denying the resurrection, and that was their principal heresy; yet that heresy was, when as yet there were no heretics, called by the name of Sadducees. To which, perhaps, those words do agree (which sufficiently taste of such a heresy), "Ye have said, It is in vain to serve God," &c., Malachi 3:14.

It is not, therefore, to be denied that the Sadducee-heretics were so named from Zadoc; but that the heresy of the Sadducees, concerning the resurrection, was older than that name, one may suppose not without reason; nor that that cursed doctrine first arose from the words of Antigonus, illy understood by Zadoc and Baithus, but was of an ancienter original, when as yet the prophets Zecharias, Malachi, and Ezra himself, were alive, if that Ezra were not the same with Malachi, as the Jews suppose. Therefore I do rather think that heresy sprang from the misunderstanding of the words of Ezekiel, chapter 37; which some understanding according to the letter, and, together with it, seeing no resurrection, dreamt that there would be none afterward. And this doctrine increased, and exalted itself into a sect; when, at length, Zadoc and Baithus asserted that it was so determined out of the chair by their master Antigonus, the president of the Sanhedrim.

When I fetch the rise of the Sadducees not much after the death of Simeon the Just, that does not unseasonably come into my mind, which is mentioned by the Talmudists, that the state of things became worse after his death. "All the days of Simeon the Just, the scape-goat had scarce come to the middle of the precipice of the mountain [whence he was cast down], but he was broken into pieces: but, when Simeon the Just was dead, he fled away [alive] into the desert, and was eaten by Saracens. While Simeon the Just lived, the lot of God [in the day of expiation] went forth always to the right hand: Simeon the Just being dead, it went forth sometimes to the right hand and sometimes to the left. All the days of Simeon the Just, the little scarlet tongue looked always white; but when Simeon the Just was dead, it sometimes looked white and sometimes red. All the days of Simeon the Just, the west light always burnt; but when he was dead, it sometimes burnt and sometimes went out. All the days of Simeon the Just, the fire upon the altar burnt clear and bright; and, after two pieces of wood laid on in the morning, they laid on nothing else the whole day: but when he was dead, the force of the fire languished in that manner that they were compelled to supply it all the day. All the days of Simeon the Just, a blessing was sent upon the two loaves and the show-bread, so that a portion came to every priest, to the quantity of an olive at least; and there were some others to whom something remained after they had eaten their fill: but when Simeon the Just was dead, that blessing was withdrawn, and so little remained to each, that those that were modest withdrew their hands, and those that were greedy still stretched them out."

For more info on Pharisees and Sadducees see "Sketches of Jewish Social Life," chapters 13. Among the People, and with the Pharisees, 14. The "Fraternity" of Pharisees and 15. Relation of the Pharisees to the Sadducees and Essenes, and to the Gospel of Christ by Alfred Edersheim.

[Generation of vipers.] I. Serpents,, chapter 23:33. Not so much "the seed of Abraham," which ye boast of, as "the seed of the serpent," "O, the Antichrist, the Opposer, 2 Thessalonians 2:4. A nation and offspring diametrically opposite, and an enemy to that seed of the woman, and which was to bruise his heel."

II. Hence, not without ground, it is concluded that that nation was rejected and given over to a reprobate sense, even before the coming of Christ. They were not only a generation, but an offspring of vipers, serpents sprung from serpents. Nor is it wonder that they were rejected by God, when they had long since rejected God, and God's word, by their traditions. See that Matthew 13:13-15, 1 Peter 2:10, "Ye were not a people."

There was, indeed, a certain remnant among them to be gathered by Christ: and when that was gathered, the rest of the nation as delivered over to everlasting perdition. This is that remnant of the apostle, Romans 11:5, which then was, when he writ those things; which then as to be gathered, before the destruction of that nation.

[To fly from the wrath to come.] These words respect the very last words of the Old Testament, "lest I smite the earth with a curse," Malachi 4; and denote the most miserable destruction of the nation, and now almost ready to fall upon them.

The receiving of John's baptism signed and fenced those that received it from the ruin that was just coming. To this belongs that of St. Peter, Epistle 1, chapter 3:20, 21: in that manner as Noah and his sons were by water delivered from the flood, "so also baptism now, the antitype of that type, saveth us" from the deluge of divine indignation, which in a short time is to overflow the Jewish nation. Think here, if those that came to baptism brought not their little ones with them to baptism: when, by the plain words of the Baptist, those that are baptized are said to "fly from the wrath to come?" that is, 'the wrath of God,' that was not long hence to destroy the nation by a most sad overthrow.

[Think not to say.] A Jerusalem phrase, to be met with everywhere in the Talmud: To think a word, or to be of that opinion.

[The axe is laid to the root.] These words seem to be taken from Isaiah 5:33,34. The destruction of the nation was to proceed from the Romans, who had now a great while held them under the yoke. That axe, now laid to the root of the tree, shall certainly cut it down, if from this last dressing by the gospel it bears not fruit. In the Talmud, those words of Isaiah are applied to the destruction of the city; and thence it is argued, that the Messias should be born not much after the time of that destruction, because presently after the threatening of that ruin follows, "A Branch shall arise out of the stock of Jesse," Isaiah 11:1.

[Whose shoes I am not worthy to bear.] In Luke it is to unloose the latchet of his shoes: which comes to the same thing: both sound to the same import, as if he had said, 'Whose servant I am not worthy to be.'

"A Canaanite servant is like a farm, in respect of buying: for he is bought with money, or with a writing, or by some service done as a pledge or pawn. And what is such a pawning in the buying of servants? Namely, that he looseth the shoe of him [who buys], or binds on his shoe, or carries to the bath such things as be necessary for him," &c. These things Maimonides produceth out of the Talmud, where these words are, "How is a servant bought by service? He looseneth the buyer's shoe; he carrieth such things after him as are necessary for the bath; he unclothes him; washes, anoints, rubs, dresses him; puts on his shoes, and lifts him up from the earth," &c. See also the Tosaphta.

This, by the way, is to be noted, which the Gloss intimates, that all servants, of what heathen nation soever, bought by the Jews, were called 'Canaanite servants,' because it is said of Canaan, "Canaan a servant of servants."

[Thus it becomes us to fulfil all righteousness.] That is, 'that we fulfil every thing that is just.' Now in the baptism of Christ there were these two just things especially:--I. That this great priest, being initiated into his ministerial office, should answer the type of the admission of the Levitical priests, who were initiated by washing and anointing; so was he by baptism, and the Holy Ghost. II. When, by the institution of Christ, those that entered into the profession of the gospel were to be introduced by baptism, it was just, yea, necessary, that Christ, being to enter into the same profession, and to preach it too, should be admitted by baptism.

[And Jesus being baptized.] I. That Christ conversed upon earth two-and-thirty years and a half (as many years as David lived at Jerusalem; compare 2 Samuel 5:5), is proved hence:--1. That he was baptized when he had now completed his twenty-ninth year, and had newly begun his thirtieth. That the words of Luke imply, He began to be about thirty years old. Which words, although they are applied by some Christians to I know not what large latitude,--yet in the Jewish schools, and among that nation, they would not admit, certainly, of another sense than we produce. For there this axiom holds, The first day of the year is reckoned for that year. And, questionless, Luke speaks with the vulgar. For let it be supposed that the evangelist uttered these words in some Jewish school, "N. was baptized beginning to be about thirty years old": how could it be understood by them of the thirtieth complete (much less of the thirty-first, or thirty-second, as some wrest it)? when the words beginning to be about, do so harmoniously agree with the said axiom, as scarcely any thing can do more clearly. 2. That, from his baptism to his cross, he lived three years and a half. This is intimated by the angel Gabriel, Daniel 9:27; "In the half of a week" (that is, in three years and a half) "he shall make the sacrifice and oblation to cease"; and it is confirmed from the computation in the evangelists, but especially in John, who clearly mentioneth four Passovers (chap 2:13, 5:1, 6:4, and 13:1) after his forty days' fast, and not a little time spent in Galilee.

II. Therefore, we suppose Christ was baptized about the feast of Tabernacles, in the month Tisri, at which time we suppose him born; and that John was born about the feast of the Passover, and at that time began to baptize. For when Christ lived two-and-thirty years and a half, and died at the feast of the Passover, you must necessarily reduce his birth to the month Tisri, and about the time of the feast of Tabernacles: and when John the Baptist was elder than he by half a year, you must necessarily suppose him born about the feast of the Passover. But of these things we have said something already.

[And behold, a voice from heaven.] Christ was honoured with a threefold testimony, pronounced by a voice from heaven, according to his threefold office. See what we say at chapter 17:2.

You find not a voice sent from heaven between the giving of the law and the baptism of Christ. What things the Jews relate of Bath Kol, they must pardon me if I esteem them, partly, for Jewish fables,--partly, for devilish witchcrafts. They hold it for a tradition: "After the death of the last prophets, Haggai, Zechariah, Malachi, the Holy Spirit departed from Israel [which was most true] but they used thenceforth the Bath Kol." "The Bath Kol was this: When a voice (or thunder) came out of heaven, another voice came out from it."

But why, I pray, was prophecy withdrawn, if heavenly oracles were to be continued? Why, also, was Urim and Thummim taken away? Or rather, why was it not restored after the Babylonian captivity? For "Five things (say they) were wanting under the second Temple, which were under the first; namely, the fire from heaven, the ark, Urim and Thummim, the oil of anointing, and the Holy Spirit." It would certainly be a wonder, if God, taking away from his people his ordinary oracles, should bestow upon them a nobler oracle, or as noble; and that when the nation had degenerated, and were sunk into all kind of impiety, superstition, heresy. When the last prophets, Haggai and the rest, were dead, the Sadducean heresy, concerning the resurrection crept in, and the Pharisaical heresy also, weakening all Scripture, and making it of none effect by vain traditions. And shall I believe that God should so indulge his people, when they were guilty of so grievous apostasy, as to vouchsafe to talk familiarly with them from heaven, and to afford them oracles so sublime, so frequent, as the prophets themselves had not the like? If I may speak plainly what I think, I should reduce those numberless stories of the Bath Kol which occur everywhere under these two heads; namely, that very many are mere fables, invented for this purpose, that hence the worth of this or that Rabbin or story may be illustrated: the rest are mere magical and diabolical delusions.

When I read these and such-like passages, that the Bath Kol in Jericho gave witness to Hillel, that he was worthy to have the Holy Ghost abide upon him; that the Bath Kol in Jabneh yielded the same testimony to Samuel the Little; that the Bath Kol again in Jabneh determined the controversies between the schools of Shammai and Hillel, for those of Hillel; and innumerable other stories of that kind, I cannot but either suspect these to be tales, or that these voices were framed by art magic for the honour of the Rabbins.

It is remarkable what is related in the Jerusalem Talmud; R. Eliezer saith, They follow the hearing of Bath Kol. And a little after; "R. Jochanan, and R. Simeon Ben Lachish, desired to see the face of Samuel [the Babylonian Doctor]; Let us follow, say they, the hearing of Bath Kol. Travelling therefore, near a school, they heard a boy's voice reading [in 1 Samuel 25:1] And Samuel died. They observed this, and so it came to pass, for Samuel of Babylon was dead."

"R. Jonah and R. Josah went to visit R. Acha lying sick: Let us follow, say they, the hearing of Bath Kol. They heard the voice of a certain woman speaking to her neighbour, 'The light is put out.' To whom she said, 'Let it not be put out, nor let the light of Israel be quenched.'"

Behold! reader, a people very well contented to be deceived with a new kind of Bath Kol. Compare these things with Virgil's lots, of which the Roman historians speak frequently. Not to be more tedious therefore in this matter, let two things only be observed: 1. That the nation, under the second Temple was given to magical arts beyond measure. And, 2. That it was given to an easiness of believing all manner of delusions beyond measure. And one may safely suspect, that those voices which they thought to be from heaven, and noted with the name of Bath Kol, were either formed by the devil in the air to deceive the people, or by magicians by devilish art to promote their own affairs. Hence the apostle Peter saith with good reason, that "the word of prophecy was surer than a voice from heaven"; 2 Peter 1:19.

The very same which I judge of the Bath Kol, is my opinion also of the frequent appearances of Elias, with which the leaves of the Talmud do every where abound; namely, that in very many places the stories are false, and, in the rest, the apparitions of him were diabolical. See the notes upon the tenth verse of the seventeenth chapter.

Observe here, 1. The preacher sent by God, John the Baptist, a pattern of mortification, and a preacher of repentance.

Observe, 2. The place he is sent to preach in, The wilderness of Judea; not in populous Jerusalem, but in a barren wilderness, where the inhabitants are few, and probably very ignorant and rude.

Learn hence, That it is God's prerogative to send forth the preachers of the gospel, when and whither, and to what people he pleases; and none must assume the office before they be sent.

Observe, 3. The doctrine that he preaches; namely, the doctrine of repentance, Repent ye. This was to prepare the people for the Messiah, and the grace of the gospel.

Learn thence, that the preaching of the doctrine of repentance is absolutely necessary, in order to the preparing of the hearts of sinners for the receivimg Christ Jesus and his holy doctrine.

Observe, 4. The motives which St. John uses to enforce the exhortation to repentance. The kingdom of heaven is at hand.

That is, now is the so-much-expected time of the appearing of the Messiah come; the Old Testament dispensation is now to be abolished, and the mercy and grace of the gospel is now to be revealed; therefore repent, and amend your lives.

Note thence, That the free and full tenders of grace and mercy in the gospel, are the most alluring arguments to move a sinner to repent, and to convert to God.

The Papists, from John the Baptist's living in the wilderness, would make him the first founder of the order of the hermits, but very groundlessly.

For, 1. What he did was by God's command; what they do is by the dictates of their own fancy.

2. He busied himself in preaching in the wilderness; they bury themselves alive, and do nothing.

3. He lived in the wilderness but for a time, afterwards we find him at court, preaching a sermon to Herod; but they bind themselves by a vow to live and die hermits.

The plainness of John the Baptist's habit and diet is here declared: He was habited in a plain suit of camel's hair, much as Elijah was before him; and as his habit was plain, so his diet was ordinary, feeding upon herbs, and such things as the wilderness affords.

Hence it was that Nazianzen said, He was all voice; a voice in his habit, a voice in his diet, and a voice in his whole conversation. His example teaches us, that the ministers of the gospel are not to affect bravery in apparel, or delicacy in diet; but having the necessary comforts and needful conveniences of life, to be therewith content.

Observe here, The great encouragement which John had in his ministry, from the people's attendance upon it: he was now fishing for souls, and God brought the people very thick about the net of the gospel, and multitudes were enclosed, no doubt, to his joy and great satisfaction. For it is matter of great rejoicing to the ministers of Christ, when they find their people forward to encourage their ministry by a diligent attendance.

This place the papists bring to support their doctrine of auricular confession; but very groundlessly.

For, 1. The confession of those converts was voluntary, and not constrained.

2. It was general, and not of every particular sin.

3. It was public and open, not in the ear of a priest.

4. It was a confession of sin committes before baptism, not after they were baptized: in all which circumstances it differs from the auricular confession of the church of Rome very greatly.

Note, That confession of sin past, together with a profession of faith in and obedience to Christ for the time to come, are necessary requisites and qualifications in all persons of riper years that are admitted to baptism, upon their confession of sin, and promise to become better, may be admitted to the holy sacrament, provided that we warn them, as the baptist did these, not only to make profession of repentance, but to bring forth fruits worthy of repentance.

Here we have the entertainment which John gave to his unexpected auditors, the Pharisees and Sadducees, which came to hear him, and to be baptized by him.

He gives them first a quick and cutting compellation, O generation of vipers!

Next a sharp and severe reprehension, Who hath warned you to flee from the wrath to come?

It was matter of wonder and admiration to see such men turn proselytes.

Note thence, That the condition of proud Pharisees, pretending and false-hearted hypocrites, though it be very dangerous, yet is not hopeless and desperate; and their salvation, though very improbable, yet must not be despaired of as impossible: and accordingly, the Baptist having given them a smart reproof, subjoins a seasonable exhortation, Bring forth fruits meet for repentance; as if he had said, Do not satisfy yourselves with a bare profession of repentance, but let us see the fruits of repentance in your daily conversation.

Learn thence, that sincere repentance is not a barren thing but constantly brings forth the fruits of holiness answerable to its nature. As the body without the spirit, and as faith without works is dead also.

Observe farther, How he enforces his exhortation with a necessary caution; Think not to say within yourselves, We have Abraham to our father, &c.

As if he had said, Trust not to your outward privilages, and glory not in them, flatter not yourselves, that because you are Abraham's seed and the only visible church, that therefore the judgments of God will not reach you; for God can out of the obdurate Gentile world, who now worship stones, raise up a people to himself, and take them into covenant with himself, and cast you all out, who have Abraham's blood running in your veins, but nothing of Abraham's faith in your hearts, nor of his obedience in your in your lives.

Now from St. John's plain-dealing with these hypocritcal Pharisees, we learn, That it is the duty, and ought to be the endeavour of the ministers of Christ, to drive hypocrites from their vain confidence who do constantly bear up themselves upon their external privileges, in the enjoyment of which they promise themselves a freedom from the judgments of God. Think not to say within yourselves, We have, &c.

The baptist had preached the doctrine of repentance in the former verses, he backs it with a powerful motive in this verse, drawn from the certainty, the severity, and suddenness of that vengeance which would come upon them, if they continued impentent: Now is the ax laid to the root of the trees.

Learn, 1. That those whose hearts are not pierced and destroyed by the ax of his judgments.

Learn, 2. That it is not unsuitable for gospel preachers to press repentance and holiness of life upon their hearers from arguments of terror: John does it here, and Christ elsewhere.

Observe farther, That forasmuch as the sin here specified, is a sin of omission, which brings this sore and severe judgment, Every tree that bringeth not forth good fruit, as well as that which bringeth forth evil fruit, is hewn down, and cast into the fire; we may gather, that sins of omission are certainly damning as well as sins of commission; the neglects of duty are as dangerous and damnable as the acts of sin. Such trees as stand in God's orchard, and bring forth no good fruit, are marked out as fuel for the devil's fire.

In these words John declares the excellency of Christ's person and ministry above his own.

As to his person, he owns that he was not worthy to carry his shoes after him, or to perform the lowest offices of service for him.

And as to his office, he declares that Christ should not baptize as he did, with water, but with the Holy Ghost and with fire; that is, should plentifully pour down of the gifts and graces of the Holy Spirit upon his proselytes, which, like fire, in their operation should purify their hearts from sin, consuming their lusts, and corruptions: but at the same time he has a fiery indignation, and flaming judgments, to destroy and burn up impenitent sinners like combustible stubble.

Where Observe, How Christ is represented by one and the same metaphor of the fire, in a way of comfort to his children, and in a way of terror unto his enemies, he is a fire unto both: He sits in his church as a refiner's fire; he is amongst his enemies as a consuming fire: a fire for his church to tke comfort in, a fire for his enemies to perish by.

In these words the baptists compare Christ, the promised Messiah, to an husbandman, the Jewish church to a barnfloor. The office of the husbandman is to thresh, fan, and winnow his corn, separating it from the chaff: preserving the one and consuming the other.

Learn hence, 1. That the church is Christ's floor.

2. That this floor Christ will purge and that thoroughly.

3. That the word of Christ is the fan in his hand, by and with which he will thoroughly purge his floor.

The church is compared to a floor, upon the account of that mixture which is in the church; in a floor there is straw as well as grain, chaff as well as corn, tares as well as wheat, cockle and darnel as well as good seed.

Thus in the church there is and will be a mixture of good and bad, saints and sinners, hypocrites and sincere Christians. But this floor Christ will purge; purge it, but not break it up: purge out its corruptions, but not destroy its essence and its existence:

And the fan with which he will purge his floor is his word, accompanied with the wind of discipline. The fan detects and discovers the chaff, and the wind dissipates and scatters it; and by the help of both the floor is purged. His fan is in his hand, &c.

Here we have our Savior's solemn inauguration and public entrance upon this prophetic office, by baptism, or washing with water, according to the manner of the priests under the ceremonial law, Exod 29:4.

Where we have observable, 1. The circumstance of time: Then cometh Jesus: that is, after he had lain hid in Nazareth thirty years he comes abroad, and enters upon his public ministry.

Teaching us by his example, That when we are ripe and fit for public service, we should no less willingly leave our obscurity, than we took the benefit of it for our preparation.

Observe, 2. The action itself, Christ is baptized now, as he was circumcised before; not because there was any impurity in him, either filth, or foreskin, which wanted either the circumcising knife, or the baptismal water; yet purity itself condescends to be washed, Christ to be baptized; for these reasons:

1. That by this symbol he might enter himself into the society of Christians, as by circumcision he had done into the society of Jews; as a king condescends sometimes to be made a free man of a city or corporation.

2. That he might by his own baptism sanctify the ordinance of baptism unto his church.

3. That thereby he might fulfil the righteousness of the ceremonial law, which required the washing of the priests in water, when they entered upon their office as appears from Exod 29:4.

Observe, 3. The great condescension of Christ, in seeking and submitting to the baptism of John; Christ cometh to John, not John to Christ.

Behold! the Lord seeketh to his servant, Christ will be baptized of his messenger! Our Savior's design hereby no doubt was, to put honour upon the ministry of John.

Oh! how dare the greatest upon earth despise the ministry of man being appointed by God, which Christ honoured in his own person, and graced with his own presence!

Note here, 1. The modesty of John's refusal: John forbade him, and refused to admit him. But why? 1. In regard of Christ, because he knew he needed it not: such was his majesty and greatness, that he was above it: and such was his purity and holiness, that he could not want it.

2. In respect of himself, he knew his own uncleanness: I have need to be baptized of thee, &c. He thought it unsuitable that a sinner should baptize and wash him that was no sinner.

3. With respect to the people; lest they seeing Christ baptized should apprehend him to be a sinner, and one that wanted the baptism of repentance as well as themselves.

Observe, 4. As the modesty of John's refusal, so the reason he assigns for it: I have need to be baptized of thee; as if he had said, "Thou art purity, I am pollution; thou art spirit, I am flesh; humble apprehension has this holy man of himself.

Learn, That the more holy a person is, the more sensible he is of his unholiness; where there is most grace, there is the greatest sense of the want of grace.

These words contain our Saviours's reason why he submitted to John's baptism, because it became him to fulfil all righteousness; that is, to own every divine institution, particularly the righteousness of the ceremonial law, which required the washing of the priests in water, when they entered upon their office, Exod 29:4.

Learn hence, 1. That whatever the law required in order to perfect righteousness, that Christ fulfilled in most absolute perfection.

2. That as it became Christ to fulfil the righteousness of the ceremonial law for himself, so it is our duty and interest to fulfil the righteousness of the moral law for ourselves, as an exidence of our being righteous in God's sight, He that doeth righteousness is righteous, even as he is righteous. 1John 3:7

Here we have the solemn inauguration of Christ into his prophetic office, accompanied with a threefold miracle.

1. The opening of the heavens.

2. The descent of the Holy Ghost upon him, like as a dove descends.

3. God the Father's voice concerning his son.

The heavens were opened to shew that heaven, which was closed and shut against us for our sins, is now opened to us, by Christ's undertaking for us. As the first Adam shuts us out of heaven, the second Adam lets us into it; he opened heaven, to us by his meritorious passion, and he keeps it open by his prevailing intercession.

Next, the Holy Ghost descends like a dove upon our Savior: here we have an evidence of the blessed Trinity; the Father speaks from Heaven, the Son comes out of the water,

Hence we gather, That the Holy Ghost is not a quality, or an operation, but a person, and a person really distinct from the Father and the Son.

But why did the Holy Spirit now descend upon Christ, seeing he was mow truly and really God?

Answer The divinity of Christ was quiescent in him, till he entered upon his prophetic office at thirty years old, and after.

And the Holy Ghost now descends, first, for the designation of his person, to shew that Christ was the person set apart for the work and office of a mediator.

Secondly, For the qualification of his person for the performance of his office. This was Christ's unction, Isa 61:1 when he was anointed above his fellows, to be the king, priest and, prophet of his church.

Last of all, We have the audible voice of God the Father pronouncing,

1. The nearness of Christ's relation to himself, This is my Son, not by adoption, but by eternal generation.

2. The endearedness of his person, This is my beloved Son.

3. The fruit and benefit of this near and dear relation unto us; In him I am well pleased.

Note, 1. That there is no possibility for any person to please God out of Christ; both our persons and our performances find acceptance only for his sake.

2. That in and through Christ, God is well pleased with all believers: This is my beloved Son, in whom I am well pleased, &c.

Lord! what revivng news is this to thy church, to hear that her head and husband, her surety, mediator, and intercessor, is that only Son of God in whom his soul is delighted and ever well pleased! That Son who always pleased thee, and by and through whom thou art well pleased with, and reconciled to, thy offending creatures!

These verses describe the ministry of John the Baptist, the forerunner of our Lord Jesus Christ: it is a ministry that deserves close attention. Few preachers ever produced such effects as John the Baptist: “There went out to him Jerusalem and all Judea and all the region round about Jordan.”None ever received such praise from the great head of the church: Jesus called him “a burning and a shining light” (John 5:35); the great Bishop of souls Himself declared, that “among them that are born of women there hath not risen a greater than John the Baptist.” Let us then study the leading features of his ministry.

John the Baptist spoke plainly about sin. He taught the absolute necessity of repentance before anyone can be saved; he preached that repentance must be proved by its “fruits”he warned men not to rest on outward privileges, or outward union with the church.

This is just the teaching that we all need. We are naturally dead, and blind, and asleep in spiritual things; we are ready to content ourselves with a mere formal religion and to flatter ourselves that if we go to church we shall be saved: we need to be told that, except we “repent and are converted” we shall all perish.

John the Baptist spoke plainly about our Lord Jesus Christ. He taught people that one “mightier than himself” was coming among them. He was nothing more than a servant: the coming one was the King. He himself could only baptize with water: the coming one could “baptize with the Holy Ghost,” take away sins, and would one day judge the world.

This again is the very teaching that human nature requires. We need to be sent direct to Christ: we are all ready to stop short of this; we want to rest in our union with the church, our regular use of the sacraments, and our diligent attendance on an established ministry. We need to be told the absolute necessity of union with Christ himself by faith. He is the appointed fountain of mercy, grace, life, and peace. We must each have personal dealings with him about our souls. What do we know of the Lord Jesus? What have we got from him? These are the questions on which our salvation hinges.

John the Baptist spoke plainly about the Holy Ghost. He preached that there was such a thing as the baptism of the Holy Ghost. He taught that it was the special office of the Lord Jesus to give this baptism to men.

This again is a teaching which we greatly require. We need to be told that forgiveness of sin is not the only thing necessary to salvation. There is another thing yet, and that is the baptizing of our hearts by the Holy Ghost. There must not only be the work of Christ for us but the work of the Holy Ghost in us; there must not only be a title to heaven purchased for us by the blood of Christ, but a preparedness for heaven wrought in us by the Spirit of Christ. Let us never rest till we know something by experience of the baptism of the Spirit. The baptism of water is a great privilege: but let us see to it that we have also the baptism of the Holy Ghost.

John the Baptist spoke plainly about the awful danger of the impenitent and unbelieving. He told his hearers that there was a “wrath to come;” he preached of an “unquenchable fire” in which the “chaff” would one day be burned.

This again is a teaching which is deeply important. We need to be straightly warned that it is no light matter whether we repent or not; we need to be reminded that there is a hell as well as a heaven, and an everlasting punishment for the wicked as well as everlasting life for the godly. We are fearfully apt to forget this. We talk of the love and mercy of God, and we do not remember sufficiently his justice and holiness. Let us be very careful on this point. It is no real kindness to keep back the terrors of the Lord. It is good for us all to be taught that it is possible to be lost forever, and that all unconverted people are hanging over the brink of the pit.

In the last place, John the Baptist spoke plainly about the safety of true believers. He taught that there was “a garner” for all who are Christ’s “wheat” and that they would be gathered together there in the day of His appearing.

This again is a teaching which human nature greatly requires. The best of believers need much encouragement. They are yet in the body; they live in a wicked world; they are often tempted by the devil. They ought to be often reminded that Jesus will never leave them nor forsake them. He will guide them safely through this life, and at length give them eternal glory. They shall be hid in the day of wrath; they shall be as safe as Noah was in the ark.

Let these things sink down deeply into our hearts. We live in a day of much false teaching. Let us never forget the leading features of a faithful ministry. Happy would it have been for the church of Christ if all its ministers had been more like John the Baptist!

We have here the account of our Lord Jesus Christ’s baptism. This was his first step when he entered on his ministry. When the Jewish priests took up their office they were washed with water (Exodus 29:4), and when our great High Priest begins the great work he came into the world to accomplish he is publicly baptized.

We should notice firstly in these verses the honour placed upon the sacrament of baptism. An ordinance of which the Lord Jesus himself partook is not to be lightly esteemed. An ordinance to which the great head of the church submitted ought to be ever honourable in the eyes of professing Christians.

There are few subjects in religion on which greater mistakes have arisen than baptism. There are few which require so much fencing and guarding. Let us arm our minds with two general cautions.

Let us beware, on the one hand, that we do not attach a superstitious importance to the water of baptism. We must not expect that water to act as a charm. We must not suppose that all baptized persons as a matter of course, receive the grace of God in the moment that they are baptized. To say that all who come to baptism obtain like an equal benefit, and that it matters not a jot whether they come with faith and prayer or in utter carelessness—to say such things appears to contradict the plainest lessons of Scripture.

Let us beware, on the other hand, that we do not dishonour the sacrament of baptism. It is dishonoured when it is hastily slurred over as a mere form, or thrust out of sight and never publicly noticed in the congregation. A sacrament ordained by Christ himself ought not be treated in this way. The admission of every new member into the visible church, whether young or grown up, is an event which ought to excite a lively interest in a Christian assembly. It is an event that ought to call forth the fervent prayers of all praying people. The more deeply we are convinced that baptism and grace are not inseparably tied together, the more we ought to feel bound to join in prayer for a blessing whenever anyone is baptized.

We should notice, secondly, in these verses the peculiarly solemn circumstances by which the baptism of our Lord Jesus Christ was attended. Such a baptism never will be again so long as the world stands.

We are told of the presence of all three persons of the blessed Trinity. God the Son, manifest in the flesh, is baptized; God the Spirit descends like a dove, and lights upon him; God the Father speaks from heaven with a voice. In a word, we have the manifested presence of Father, Son and Holy Ghost. We may regard this as a public announcement that the work of Christ was the result of the eternal councils of all the three persons of the blessed Trinity. It was the whole Trinity which, at the beginning of the creation, said, “Let us make man,” it was the whole Trinity again which, at the beginning of the Gospel, seemed to say, “Let us save man.”

We are told of “a voice from heaven” at our Lord’s baptism; “the heavens were opened,” and words were heard. This was a most significant miracle. We read of no voice from heaven before this, except at the giving of the law on Sinai. Both occasions were of peculiar importance. It therefore seemed good to our Father in heaven to mark both with peculiar honor. At the introduction both of the Law and Gospel he himself spoke. “God spake these words.” (Exodus 20:1)

How striking and deeply instructive are the Father’s words: “This is my beloved Son, in whom I am well pleased.” He declares, in these words, that Jesus is the divine Saviour, sealed and appointed from all eternity to carry out the work of redemption. He proclaims that he accepts him as the mediator between God and man. He publishes to the world that he is satisfied with him as the propitiation, the substitute, the ransom-payer for the lost family of Adam, and the head of a redeemed people. In him he sees his holy “law magnified and made honourable.”Through him he can “be just and yet the justifier of the ungodly. (Isaiah 42:21; Romans 3:26)

Let us carefully ponder these words. They are full of rich food for thought; they are full of peace, joy, comfort, and consolation for all who have fled for refuge to the Lord Jesus Christ and committed their souls to him for salvation. Such may rejoice in the thought that, though in themselves sinful, yet in God’s sight they are counted righteous. The Father regards them as members of his beloved Son. He sees in them no spot, and for his Son’s sake is “well pleased.” (Ephesians 1:6)