Expositions Upon Matthew 1-10, Treatise · Chapter 3

Expositions Upon Matthew 1-10 · Treatise · Chapter 3

p. 51CHAP. III.

V. 1. In thoſe days came John the Baptiſt preaching in the Wilderneſs of Judea,

V. 2. And ſaying, Repent ye, for the Kingdom of Heaven is at hand.

WE have in the two former Chapters heard of Chriſt his Birth and Education. We have little in Scripture concerning the Actions of his Youth, ſave that once he reaſoned in the Temple with the Doctors there, Luke 2.46. therefore the Evangeliſt comes to his manly eſtate. In the thirtieth year of his Life he was baptized, and ſhortly after began his Miniſtry: for among the Jews no man began his Miniſtry before the thirtieth year of his age, 1 Chron. 23.3. the words are, The Levites were numbered from the age of thirty years and upwards. In the mean time it's like Chriſt exerciſed the Art of a Carpenter with his father. p. 52Such a long ſilence in Chriſt may condemn our pride, who are apt to think it nothing to know, unleſs others know that we do know.

In the Chapter are three parts, 1 The Miniſtry of John from 1. to v. 14. 2 The Baptiſm of Chriſt from v. 14. to the end.

John's Miniſtry is ſet down, 1 Generally from the Time, Doctrine, Habit, Feeding, and Office of Baptizing, from v. 1. to v. 7. 2 Specially, from his Reprehenſion to the Phariſees and Sadduces, from v. 7. to v. 13.

In thoſe days] 1 His Preaching is ſet forth from the time John was born, fifteen years before Auguſtus's death, by the common conſent of ancient Writers, he began to preach in the fifteenth year of Tiberius, Luke 3.1, 3.

In the Wilderneſs] For good men were wont to fly into Wilderneſſes for fear of Perſecutors, Heb. 11.37. His Preaching is ſet forth, 2 From the place, viz. in the Wilderneſs, whither ſome think he fled for fear of Herod: he preached alſo in all the Countrey about Jordan, Luke 3.3. No ground that hence perſons, from John's Example, ſhould live in Wilderneſſes, for ſuch a kinde of Life is contrary to the Law of Creation, which ſaid, It was not good for Man to be alone. 2 It's contrary to Communion of Saints; for the Gifts and Graces we have we are to communicate to others.

John being in the Wilderneſs was firſt called here to preach, Luke 3.1, 2. In the fifteenth year of Tiberius the Word of God came unto John the Son of Zacharias in the Wilderneſs; for four hundred years, that is, from Malachy to John Baptiſt, no Prophet was extraordinarily called; but John hath a new Calling, being to be a Preacher of the New Teſtament. It was not called a Wilderneſs, becauſe altogether void of Towns, for Bethabara was there, John 1.28. a Town built near unto Jordan; but becauſe there were but few Inhabitants in it, he exerciſed his Miniſtry in Aenon and Salem, John 3.23.

p. 53And ſaying, Repent] His Preaching is ſet forth, 3 From the Doctrine he preached, viz. [Repent] Repentance is not onelyonly an external Amendment of our Life, but a change of heart and life, Rom. 12.2. 2 Cor. 3 18. the parts whereof are, 1 Transformation, Rom. 12.2. 2 Humiliation, this is called Sorrow according to God, 2 Cor. 7.9. 3 Reformation, Jon. 3.10. No man begins a new life that repents not of his old, foreign poſt ſactum ſapere, opponitur foreign. This Doctrine was preached by Chriſt, Matth. 4.17. by Paul, he teſtified Repentance towards God from whom we have gone aſtray, and faith towards Jeſus Chriſt, as the way of our return unto him, Acts 20.21. In Repentance there is a Transformation or turning from Darkneſs to Light, and from the power of Satan to God, that they might obtain Forgiveneſs, Acts 26.18. Sometimes Repentance is divided into, 1 Mortification or dying to ſin, Heb. 6.1. 1 In the reign, ſo the Apoſtle, How ſhall we that are dead to ſin live any longer therein? Rom 6.1, 2. 2 In the Reliques, this is gradual, ſtep after ſtep, 2 Cor. 4 16. As the outward man is periſhing, the inward man is renewing; penitent Souls are purg'd to bring forth more grace and leſs ſin, John 15.2. 2 Vivification or living to God, of this ſee Rom. 6.11, 13. 2 Cor. 5.13.

The Fruits of this Repentance are, beſides thoſe mentioned 2 Cor. 7.11. as care of pleaſing God in all things, and fear of offending him in any thing, Gen. 39.9. Indignation againſt all ſin, eſpecially our own, Iſai 30.22. Hoſea 14.3, 8. Zeal of God's glory, rejoycing to ſee his Name glorified, and mourning to ſee it diſhonoured,What are all the Palaces of the World to a contrite heart, yea Heaven and Earth, ſeeing it is the Seat of Divine Majeſty? Luth. Tom. 3.457. Pſalm 119 139. and others mentioned there, there are alſo, 1 A ſhunning occaſions of Evils, Gen. 39.10. 2 An hatred of all ſin, as being contrary to that Life we live, Pſalm 97.10. 3 A ſadneſs and grief of heart for ſinning againſt ſuch a Father, Pſalm 51.3. Luke 15.17, 18. The Soul wiſhes, O that it were to do again I would never have done it, neither p. 54is this onelyonly in the firſt Repentance, when we firſt turn to God, but in the repeated acts thereof after any ſlip or backſliding. 4 Heart-bleeding Confeſſions, that the Soul doth not onelyonly hiſtorically but meltingly declare his ſins to the Lord, Pſalm 38.17 5 A forſaking of all ſin, Iſai 55.7, 8.Mead in loc. Diatr. par. quar. Prov. 28.13. To have ſinned condemns not, but not to repent this condemns.

For the Kingdom of Heaven is at hand] That is, the Kingdom of the God of Heaven, ſo interpreted Dan. 6.24. The Heavens do rule, that is, the God of Heaven rules, Luke 15.18. I have ſinned againſt Heaven, that is, the God of Heaven. The Baptiſm of John, was it from Heaven or of Men? That is, from God or men, Matth. 21.15. This Kingdom is not outward like the Kingdoms of the World, having power over the Body, nor of this World, for then would his Servants fight to defend it, John 18.36. Not ſtabliſhed by Armies, Swords, and Gariſons, but a ſpiritual Kingdom within us, Luke 17.21. Sutable to thoſe ſpiritual inviſible Enemies we war againſt, who now and then employ wicked men in their Service, who are but the Horſes in the Devils Battels, the Devils and the Angels being the Riders. This Kingdom is partly militant, fighting againſt Devil, World, Fleſh; partly triumphant, 1 Cor. 15.24. Chriſt then ruling till he have put down all power. This is called the Kingdom of Heaven, 1 Becauſe the King thereof hath his Throne in Heaven. 2 Becauſe the beginning thereof is from Heaven, not from Earth. 3 Becauſe it's governed by the power of Heaven not by earthly Magiſtrates.

Is at hand] This Kingdom is ſaid to be at hand, as a Woman with childe when her tenth MonethMonth is come may truly ſay her Travel is at hand, ſo might the Baptiſt ſay when the laſt Weeks of Meſsiah's Weeks was begun, the Kingdom of Heaven was at hand. To underſtand which conſider Dan. 9.14. Seventy Weeks are determined upon p. 55thy People, and upon thy holy City, to finiſh tranſgreſſion, and to bring in everlaſting righteouſneſs, and to ſeal up the Viſion, and to anoint the moſt holy. The meaning is, the Jews counted their years by ſevens, every ſeventh year being a year of reſt for the Land, and ſo called a Sabbatical year, according to which Account the Angel tells Daniel, that ſeventy of thoſe Weeks of years were allotted for the ſtanding of their Temple and Common wealth, when both ſhould be reſtored again after the Captivity, which make in all four hundred and ninety years. Now theſe four hundred and ninety years being expired, as appeared by the coming of the Meſsiah, and Jeruſalem being deſtroyed within forty years after, John might very well ſay the time was at hand.

V. 3. For this is he that was ſpoken of by the Prophet Eſaias, ſaying, The voyce of one crying in the Wilderneſs, Prepare ye the way of the Lord, make his Paths ſtraight.

The Baptiſt gives a Reaſon why he preaches Repentance, and that in the Wilderneſs, becauſe he is that voice of one crying in the Wilderneſs propheſied of by Eſaias cap. 40. and commanding that a way ſhould be prepared for the Meſsias now come in the fleſh by repentance. This is the ſame with John 1.23. I am the voice of one crying in the Wilderneſs.

Prepare ye the ways of the Lord] The literal ſenſe was, that the Jews in captivity in Babylon would prepare themſelves to return into Judea, though the Countrey of Judea were waſte, and the Journey long, becauſe all Impediments were to be removed by the bounty and kindneſs of King Cyrus, whom God ſtirred up to ſhew mercy to the Jews, but myſtically he ſets forth the Deliverance of Gods People from ſin and death by Chriſt.

The way of the Lord] That is, 1 Do not cauſe any block by abſenting from the preſent proffers of grace p. 562 Believe, and hope, and receive this Son of God who is now offered to you, and the tenders of grace, that your wills may not be contrary when he calls, Matth. 23.37. John 5.40. Apoc. 3.20.

Make his Paths ſtraight] That is, by walking in an univerſal obedience, both by doing and ſuffering, that we may not turn out of the way of duty becauſe of dangers and hazards, Prov. 4 25. Let thine eys look right on, and let thine ey-lids look ſtraight before thee, as a man that winks with one eye taking level at a Mark, that ſeems not ſo much to ſee with his eys as with his ey-lids, Heb. 12.13. Make ſtraight paths unto your feet, (avoiding all crooked walkings becauſe of the croſs) leſt that which is lame be turned out of the way. Whiles a poor Soul goes out in crooked paths, it is with him as with a Traveller, who going out of his way arrives not without ſome difficulty at his Journeys end.

V. 4. And the ſame John had his Raiment of Camels hair, and a leathern Girdle about his Loins, and his Meat was Locuſts and wilde Honey.

Here John is ſet forth from his Apparel, and Feeding. The Law of the Nazarites was to conſecrate themſelves to God, And they withdrew themſelves from the common manner of Living that they might better intend the Law of God, Num. 6.1. Judges 13.5. Amos 2.12. Now theſe Nazarites they were either by Vow, ſuch were ſundry under the Law;

Or by Birth, ſuch was Samſon, Judges 13.5. and John Baptiſt, Luke 1.15. He ſhall drink neither Wine nor ſtrong Drink. The end hereof was, that all mens eys might be on them, to ſee what God would do by them. This more auſtere courſe of Life was taken up by John, not to condemn the uſe of ſofter Apparel, or ſweeter Meat, but becauſe it was commanded unto him by the Angel.

Rayment of Camels hair] Not of your Grograms or p. 57Chamlets, or of precious Stuff, but baſe, hairy, horrid and courſe, Matth. 11.8. What went ye out into the Wilderneſs to ſee? a man man cloathed in ſoft cloathing. In Paleſtine as they were wont to ſpin Goats hair, Exod. 35.26. All the women whoſe heart ſtirred them up in wiſdom ſpun Goats hair; ſo were they wont to ſpin Camels hair, of which in likelihood John's Garment was, and not of the Camels Skin. It's like John's Garment was of the courſeſt ſort, to teach all men, in particular Teachers, all due moderation of Apparel, and contempt of the World, not to teach us to ſeek Righteouſneſs thereby, as fooliſh Monks do by putting themſelves to penance, by wearing courſe and hairy Garments. For John's Preaching was to carry perſons for to ſeek for righteouſneſs onelyonly in Chriſt, and not to ſeek for righteouſneſs by outward Apparel. It was very fitting that they that preach Repentance ſhould ſhew forth Repentance in their Garments.

Leathern Girdle about his Loins] Whereas Aaron had a Linnen Girdle, Lev. 16.4. Sometimes it was blue, and purple, and ſcarlet, Exod. 39.29. John's Girdle was Leather, to binde his Cloaths cloſe unto his Body. Herein he did reſemble Elias, 2 Kings 1.8. who was girt with a Girdle of Leather about his Loins. The richer Jews had Girdles inlaid with Gold and Silver, John's Girdle was of Leather, girt about his Loins after the manner of the Eaſtern People, Luke 12.35. Let your Loins be girt about. It was uſual with the Hebrews in their Mourning to be cloathed with Hair, Joſeph. lib. 16. Antiq. and ſuch were the Nazarites of the Hebrews, and ſutable to them who did not cut the Hair of their Head nor Beard, to theſe a leathern Girdle was very ſutable.

And his Meat was Locuſts and wilde Honey] foreign Locuſts, ſo called, becauſe they eat up foreign the Tops of Ears and Plants. The Locuſts and Graſhoppers are put among creeping things that may be eaten, Levit. 11.22. The Eaſtern People were wont to eat them, as Diadorus Siculus, p. 58lib. 3. cap. 3. and Jerom. cont. Jovin. witneſs; we becauſe we have not ſeen it are ready to abhor from it, ſo would we be from the eating of Snails, yet as I am informmed, are they commonly eaten in France and Spain, &c.

And wilde Honey] Deſert places abound with this, Bees gathering Honey in the Roots of hollow Trees, or Clefts of Rocks. It hath been obſerved, that in hotter Countreys there hath been ſuch plenty of Honey, that when the Bees could not be received in Hives they have flown into the Woods: and this may be ſuppoſed to have been in Paleſtine, becauſe it was an hot Countrey, and becauſe the Scripture ſaith, It flowed with Milk and and Honey, Levit. 20.24. and from Jonathan's taſting Honey by putting the end of his Rod in an Honey-comb when he was upon his March, 1 Sam. 14.27. alſo Pſalm 81.16. O that Iſrael had hearkened to me, I would have fed him with the fineſt of the Wheat, and with Honey out of the Rock would I have ſatisfied thee. Rabanus out of the Travels of Arnulphus a French Biſhop ſaith, In the Deſert of Judea there are found a little kinde of Locuſt, which being of ſlender and ſhort bodies after the manner of a finger, may be eaſily taken in the Graſs, and being boil'd in Oyl give Meat to poor People. We muſt not then think the Evangeliſt ſpeaks any monſtrous thing of the Baptiſt, but onelyonly this, that he abſtained from Riot and Dainties, and uſed homely Diet which could be got any where; this kinde of Feeding was not common to all the Inhabitants of that place, for, becauſe John lived in this manner, the Phariſees thought the Devil was in him, Matth. 11.18.

For his Drink no doubt it was ſutable to his Meat, as the Angel bad, Luke 1.15. that he ſhould drink neither Wine nor ſtrong Drink. He did it that all men might ſee that God would do ſome ſingular thing by him, and God hereby would ſhew his power in calling to ſuch a Service (as the Preaching of the Goſpel was) a countrey wilderneſs man, p. 59John 1.6, 7. John was ſent of God to bear witneſs of the Light, and to baptize, John 1.33. who had a ſign from God to know this Meſsias, even the Deſcent of a Dove upon him. So that he could point out and preach to the People, Behold the Lamb of God, John 1.29. compared with v. 33. He received not onelyonly a Command to preach, (as concerning Mortality, All fleſh is graſs, Iſai 40.4. and concerning Repentance, Of turning the diſobedient to the wiſdom of the juſt, Luke 1.) but alſo he received a Command to baptize, that is, to gather a Church after a new manner. In the diſpenſation of his Miniſtery it's like he received thoſe Myſteries of the Deſtruction of Hieruſalem and the Jewiſh Nation, under the Metaphor of an Ax laid to the Root of a Tree, and that Chriſt in Pentecoſt would baptize Chriſtians with fire and with the Spirit.

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

V. 6. And were baptized of him in Jordan confeſsing their ſins.

John had preached the Doctrine of Repentance, that whereas they thought they were righteous by their works, and without ſin, and that though they lived wickedly yet they ſhould not fear Gods wrath, becauſe God was merciful, therefore John ſhowes they were all under wrath, and whereas they were confident on their prerogative, that they were Abrahams ſeed, John preacht unto them they ſhould change their opinion, and that righteouſneſs was onelyonly through Chriſt.

Having preach'd repentance unto many of his hearers, they came to receive the baptiſm of repentance.

Then went out unto him Jeruſalem and all Judaea] Partly becauſe they had for 400 years been without an extraordinary Prophet, even from the days of Malachy, partly becauſe of the powerfulneſs of his doctrine, and auſterity of his life, and partly becauſe he by his doctrine prepared p. 60them for the Meſsias, upon whoſe coming all mens mindes were ſet. They coming to him, he taught them next to repentance and faith in the Son of God, that he had a new command from God, that by a new kinde of baptiſme he was to gather a Church unto the Meſsias that was now coming, that by that rite believers might help their faith. Whereunto ſome apply thoſe prophetical Scriptures, Ezek. 36.25. I will powr, or ſprinkle, clean waters upon you, and you ſhall be cleanſed: and Zach. 13.1. In that day there ſhall be a fountain ſet open for ſin and for uncleanneſs. This was called the baptiſm of repentance, to ſhow that none of right ought to take it up, but thoſe that repented firſt, and thoſe that believed firſt, Act. 19.4. John there taught that they that were to be baptized ſhould believe on Chriſt, and hence his baptiſm was called baptiſm for forgiveneſs of ſins, for this John in his miniſtry made known, Luk. 1.77.

All Judaea] That is, perſons of all age, condition and ſex, not every individual perſon.

And all the region round about Jordan] That is, from all places of both ſides of the river of Jordan.

Were baptized of him in Jordan, confeſsing their ſins] That is, they firſt confeſſing their ſins were baptized of him: together with the confeſſion of their ſins, they profeſt a belief of the doctrine which he preached. Tertul. in his book of repentance, ſaith, We are not therefore waſhed that we ſhould ceaſe to ſin, but becauſe we have ceaſed, becauſe we are already waſht in heart.

This very baptiſm in the manner of it,Apol. to Antoninus. was continued in Juſtin Martyrs time. Whoſoever are perſwaded and believe thoſe things to be true that are taught and ſpoken by us, and have received that they can ſo live, they are taught to pray faſting, and to beg of God the forgiveneſs of their former ſins, we praying and faſting together with them, then are they brought thither of us where there is water, and with the ſame manner of regeneration that we our ſelves are regenerated are they regenerate, p. 61in the name of the Father of all things, and Lord God, and of our Saviour Jeſus Chriſt, and of the Holy ſpirit, then they are made a ſacrifice in the water.

Tertul. to Quintilla cap. 1. Happy is the Sacrament of our water, becauſe the offences of old blindeneſs being waſht away, we are freed into an eternal life.

For the ſignification of the word foreign, take it out of Grotius. The propriety of the word ſhowes, that this rite was wont to be done by dipping or covering all over with water, not by ſprinkling; Alſo the places choſen for that rite prove it, Joh. 3.23. John was baptizing in Aenon near to Salim, becauſe there was much water there, Act. 8.38, 39. The Eunuch and Philips going into the water and coming out of it, and many alluſions of the Apoſtles which cannot be referrd to ſprinkling, Rom. 6.3, 4, 5. We are buried with him by baptiſm into death, that like as Chriſt was raiſed from the dead by the glory of the Father, ſo we ſhould walk in newneſs of life. Paul proves they ſhould not live in ſin, becauſe they were dead; he proves they were dead, becauſe they were buried in baptiſm. Heb. 10.22. We finde the dipping of the body, our bodies waſhed in pure water, not the ſprinkling of the brow. So that it appears that ſprinkling was not the baptiſm of John or Chriſt; 1 From the ſubject of baptiſm, It was not a part but the whole body; 2 From the form, It was not ſprinkling but burying, Col. 2.12. Buried with him in baptiſm, wherein ye are alſo riſen again; 3 From the matter or element, It was much water, Joh 3.23. which needed not, if ſprinkling had been enough; 4 From the adjuncts of going into the water and coming out, practiſed by Chriſt, Matth. 3. and by the Eunuch, Acts 8.38, 39.

Magnus writing to know Cyprians judgment of them that were baptized onelyonly by ſprinkling in ſickneſs, anſwers in the end of his 66 Epiſtle, 1 That divine benefits in nothing ſhould be either lamed or weakned; 2 Neceſsity compelling, and God p. 62pardoning, divine abridgements beſtow the whole benefit on believers; 3 He mentions that thoſe ſo baptized were called Clinici or bed Chriſtians; 4 If any man thought they had got nothing, becauſe they were ſprinkled, he ſaith, If they eſcape their ſickneſs let them be baptized. Whereby we may gather, firſt, That the right way of baptizing was by burying. 2 Becauſe the opinion of thoſe times was, that baptiſm took away ſin, and therefore many put off their baptiſm till near the time (as they thought) of their death, but, death coming upon them ſuddenly, they took ſprinkling of a little water in their beds inſtead of baptiſm, with an intention to be buried in water in caſe they recovered.

Moreover the Greek word foreign, ſignifies to drown, dip or plunge, as Scapula in his Lexicon interprets it, and foreign, to ſprinkle, Mar. 1.9. John baptized, foreign, into Jordan, which he could not have ſaid, had not the word baptize ſignified an application of the ſubject to the water, not of the water to the ſubject.

Pareus on the 6th of the Romans ſaith, The ancient rite in the Apoſtolical Church was this, the perſons baptized were dipped all over in a River, with ſome tarriance under the water, then they roſe up again; Dipping ſhewed crucifying and death, becauſe it was not without terrour, and coming up out of the water ſignified reſurrection with Chriſt. Par. in Rom. 6.

Mr. Fox ſaith, Auguſtine and Paulinus baptized perſons in rivers, and not in hallowed fonts, as witneſſeth Fabianus cap. 119, 120. Acts and Monuments, Part. 1. pag. 138. After, ſpeaking of Auſtin, he ſaith, He departed after he had baptized ten thouſand Saxons or Angles in the Weſt River that is called Swale beſides York, on a Chriſtmas day: where note by the way Chriſtian Reader, ſaith Mr. Fox, That whereas Auſtin baptized then in Rivers, it followed then there was no uſe of Fonts. See Acts and Mon. Part. 1. pag. 154. Alſo, pag. 156. he ſaith, During the life of King Edwin, Paulinus chriſtened p. 63continually in the Rivers of Gwenye and Swala, in both Provinces of Deira and Bernitia.

Confeſsing their ſins] That is, profeſſed themſelves guilty of ſinful purpoſes, and ſinful cuſtoms, and many ſinful actions, and that now they repented for them all, Acts 2.37, 38. Peter's hearers profeſſed their faith and repentance for killing the Lord of life, and were inſtantly baptized. With this confeſſion there went an holy hatred of their ſins: as the Epheſians ſhewed their wicked deeds, ſo they burnt their conjuring books, Acts 19.17, 18. and if the confeſſion of the ſins of perſons in theſe times baptized were more particular and with more grief, it would come nearer the Apoſtolical practiſe. Truly it argues a great change of heart when perſons formerly proud, unclean, intemperate and unrighteous, ſhall not onelyonly confeſs themſelves ſinners, but alſo ſuch kinde of ſinners. Moreover, they profeſt they fear'd the anger of God, and deſired to eſcape it at the day of judgement. Alſo they confeſſed other believables, that they believed on the Meſsias that was to come after, and begin his preaching, Act. 19.4. Alſo, no doubt they made profeſſions of their ſelf-denial, without which they could not be Chriſts Diſciples, Luk. 14.26. nor yet Johns diſciples; for Johns baptiſm and Chriſts being one and the ſame ſpecifical baptiſm, as confeſſion went before Johns baptiſm, ſo muſt it go before Chriſts baptiſm, and as making diſciples (which was to teach to converſion, believing and ſelf-denial) went before Chriſts baptiſm, ſo muſt it go before Johns baptiſm. And ſo the Eunuch, before Philip would baptize him, made profeſſion of his faith, Act. 8.37. So Heb. 10.22, 23. Our bodies waſhed in pure water, let us hold faſt the profeſsion of our faith without wavering. That is, that profeſſion we made at our baptiſm. So that baptiſm is as an hand-writing paſſing betwixt God and us, we confeſs our ſins, and profeſs our faith, and he ſignes over and confirms unto us the pardon p. 64of our ſins, according to 1 Joh. 1.9. And therefore it follows that no wicked perſons that never came to the ſight of their ſins, nor to humiliation for them, are to be admitted to baptiſm; nor yet infants, for their receiving deſtroys the qualifications preceding baptiſm, which is confeſſion, for they were not firſt baptized and then confeſt, but firſt they confeſſed and then they were baptized.

V. 7. But when he ſaw many of the Phariſees and of the 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 have here John's Miniſtry ſet down, from the reprehenſion he gives to the Phariſees and Sadduces, from v. 7. to v. 13.

Here may be a Queſtion, why John threatened theſe Phariſees ſo ſeverely that came to his Baptiſm. To know this conſider, 1 Who the Phariſees and Sadduces were. 1 The Phariſees did not onelyonly obſerve the Levitical Rites in a more exquiſite way than others, but had many other outward traditions, as Waſhings, and Corban, &c. wherein they placed Righteouſneſs and the Deſert of eternal Life; to get an opinion of Holineſs, they ſeparated themſelves in Apparel and Diet from other men, but not hence were they called Phariſees, but becauſe they, not content with the Letter onelyonly, would ſearch out the hidden ſenſe: hence were they called Pheruſsim, that is, Interpreters. Theſe Phariſees ſprung up about one hundred and fifty years before Chriſt; they attributed ſome things to Deſtiny, but not all things, but they ſaid ſome things were in a mans own power to do or not to do, Joſeph. l. 13. Ant. c. 9. Theſe confeſt the Reſurrection, acknowledged Angels and Spirits, Acts 23.8. and to gain opinion they made broad their Philacteries, the pieces of Parchment which they wore on their Breaſts, wherein the Commandments were written, Matth. 23.5. Theſe had the Office and Authority of publick p. 65Teaching confirmed by the teſtimony of Chriſt, the Scribes and Phariſees ſit in Moſes's Chair, whatſoever they bid you obſerve that obſerve and do. The Scribes are put before them, as being of a more ancient Inſtitution, perhaps divine.

2 The Sadduces: Theſe denied a Providence of God in the World governing humane things, they denied the Immortality of the Soul and the Reſurrection of the Body, they thought there was neither Angel nor Devil, Acts 23.8. They were indeed plain Atheiſts, who thought Religion was invented to keep men in aw: for outward and politick ends they obſerved ſome outward legal Rites: theſe attributed nothing to Deſtiny, but all to the will of man, and that we are Authours as well of our own Happineſs, as of our Misfortune, Joſeph. lib. 13. Antiq. cap. 9. The Phariſees following the faith of Moſes and the Prophets oppoſed theſe; the People followed the Phariſees, the great men followed the Sadduces. The Sadduces denied all the Old Teſtament ſave the five Books of Moſes, Tertul de Praeſcrip. And therefore Chriſt Matth. 22.31, 32. proves the Reſurrection out of them. They are called Sadduces, that is, righteous, becauſe they did arrogate the name of Righteouſneſs to themſelves, or rather of Sadoc their Authour, as Chemnicius and Lapid affirm.

2 To anſwer the Queſtion why John ſo ſeverely received theſe Phariſees and Sadduces, the Reaſons were, 1 Becauſe of the dangerouſneſs of their Errours: the Phariſees out of perſwaſion of their own Righteouſneſs did not fear the wrath to come; the Sadduces out of their Atheiſm did not fear or believe any wrath to come, yet both made a ſhew of Religion.

2 They came to him diſſemblingly, with a minde to tempt him, not to learn by him.

3 To gain a further opinion of Holineſs by being baptized of holy John.

p. 664 Hereby to ſtop John's mouth that he might not thunder againſt their Vices.

5 To diſcover them to all the Multitude who were ready for their pretences to think otherwiſe of them, and in danger to be deluded by them.

6 That in the Phariſees and Sadduces, who were moſt blame-worthy, the Multitude might not content themſelves with a feigned ſhew of Repentance.

7 To manifeſt his own ſincerity in Preaching, that though they were the moſt eminent men for place and learning, yet he would not ſpare them in his Miniſtry.

Generation of Vipers] John's ſpeech to them is partly reprehenſory. John alludes to the Devil that old Serpent, whoſe offspring they were, as alſo to the Viper, whoſe Skin is beautifull, but her Poyſon is in her Tongue. As if he ſhould ſay, Ye are an evil Egg of an evil Bird; ye are poyſonous ſons of poyſonous fathers. Chriſt applies theſe words to them, Matth. 23.31. Ye are the ſons of them who killed the Prophets, fill ye up the meaſure of your fathers ſins. Ye Serpents, ye Generation of Vipers, how can ye eſcape the Damnation of Hell? As the Viper eats through the Bowels of the Dam, that it may come to life, Plin. l. 10. c. 62. Rhodogin. l. 3. c. 37. ſo you Scribes and Phariſees kill your Mother, the Synagogue, and your ſpiritual Fathers, the Prophets and faithful Teachers, that you may live in your pride and covetouſneſs. This Compariſon was made by Hierom and others, but experience hath found the contrary true, as Geſner, Mathiolus, and others; therefore it's called Vipera, quaſi vivipara, becauſe that Serpent doth not lay Eggs, but brings forth a living Creature.

Again, as Vipers devour Scorpions, and therefore their Poyſon becomes ſtronger, Ariſtot. lib. 8. Hiſt. Animal. c. 29. So the Phariſees and Sadduces eating the poyſonous opinions of their Rabbins, by adding their own, increaſe the Poyſon of their Errours.

p. 67Again, Chriſt ſo calls them to upbraid the whole Order of them, as well abſent as preſent; as if he ſhould ſay, Both theſe Factions beget Serpents, though they differ among themſelves.

Again, as the Viper is a moſt poyſonous Creature, Acts 28.4.Geſner. l. de Serp. When the Barbarians ſaw the Viper ſtick on Paul's hand, they lookt upon him as a dead man, their Biting is counted mortal in the third day at furtheſt; ſuch were the erroneous Doctrines taught by Phariſees and Sadduces, alſo their bitter ſlanders againſt John Baptiſt and Chriſt.

Moreover this phraſe is taken out of Iſai 59.5. They hatch Cockatrioe Eggs, and weave the Spiders Web; he that eateth of their Eggs dieth, and that which is cruſhed breaketh out into a Viper.

Beſides John hereby would not onelyonly inform them of their poyſonous malice and hypocriſie, but would inform them of their natural pollution they bring into the world.

Who hath warned you to flee from the wrath to come] As if he ſhould ſay, Ye live ſo ſecurely as if there were no vengeance after this Life, you Sadduces think there is no Hell, and you Phariſees are ſo preſumptuous that you think you need not fear Hell, but who hath told you ſo? It is your own carnal confidence. 2 You were never brought to the ſight of your ſin, and the puniſhment due for it, why then will you come to my Baptiſm which is a ſign of remiſſion of ſins. 3 Some take it as a word of Admiration, as if John ſhould ſay, I cannot be brought to think that you do repent, though you profeſs it, but if it be poſſible for you to eſcape it, it muſt be by Faith and Repentance: certainly that your Conſciences may be awakened, know there's much difficulty herein. Matth. 23.31. Serpents, Generation of Vipers, how can ye eſcape the Damnation of Hell?

From the wrath to come] He means not deſtruction by the p. 68Romans, but principally hell fire; the other is not excluded, wrath hath lain upon them ſixteen hundred years, of which Chriſt ſpeaks, Luke 23.28, 29, 30, 31. Zach. 5.11. The Ephah, or the full meaſure of the ſins of the Synagogue, were caried into the Land of Shinar; that is, they were ſcattered all abroad, as the inhabitants of the earth were at the confuſion of tongues in the Land of Shinar; and the ephah was ſtabliſhed upon her own baſe, to ſignifie, that by their new blaſphemies againſt Chriſt and hardneſs of heart, that all the world may look upon their baniſhment and miſery, as they do upon a pillar ſet upon a baſe or foundation, without hope of deliverance till their converſion be accompliſhed, Rom. 11.25.

2 John means hell fire, Matth. 23.33. which he oppoſes againſt the Kingdome of heaven, v. 2. q. d. the Souldiers, and Publicans, and common people have come to me, Luk. 3.12, 13. What ſhall we do, and what ſhall we do? and I have ſhewed them a way to eſcape wrath, but what ſhall I do with you? you ſee not your ſin, and then how can you be healed, and being not healed how can you eſcape wrath, even hell fire? Obſ The judgements of God ought ſeriouſly to be applied to hardened and impenitent ſinners, Pſal. 11.6, 7.68.21. Rom. 2.5, 8. 2 Theſ. 1.8. 1 Peter 4.17.

V. 8. Bring forth therefore fruits meet for Repentance.

John layes down next after his reprehenſion, an exhortation to the Phariſees and Sadduces, to bring forth fruits, that is to ſay, Works worthy of Repentance, Acts 26.20. He means not a worthineſs of merit, as if our Works could deſerve any thing at Gods hand, nor as if our Works of congruity or the moral Works of natural men could deſerve ſo much of God, that he ſhould be bound to enable us to do Works of Repentance, or condignity to deſerve any thing from God: but he means a worth of ſutableneſs, as a bountifull Lady is worthy of a liberal Lord or p. 69Gentleman, that is, ſhe is ſutable. So, bring forth Fruits worthy of Repentance; that is, ſutable or declarative of your Repentance, as if he ſhould ſay, Shew that you do not come with a counterfeit Repentance, but let your outward ſigns of Repentance, (as care of pleaſing God, hatred of former ſins, good Works contrary to your former evil Works, tears and ſighs) evidence the inward Repentance of your hearts, and this is the way and means of eſcaping the wrath to come, wherewith I have threatned you. You O Sadduces, repent of your Atheiſm; you O Phariſees, turn the pride of your own Righteouſneſs into ſelf-abaſement, your ſeeming ſanctity into real ſincerity, your covetouſneſs and griping to Alms and Reſtitution, your ſecureneſs to godly fear; let there be ſome ſutableneſs (though we do not enjoyn a Popiſh commenſurate equality) betwixt your Sorrow and Humiliation and your former ſins: as Peter for Denial wept bitterly, Matth. 26.75. Not to give ſatisfaction to God, which onelyonly Chriſt his Bloud doth, but to ſhew your turning away from ſin, and your grief for what is already done; and to ſhew you earneſtly wiſh it were undone, and that you would not upon any terms do it, were it to do again. Beſides, Fruits worthy of Repentance implies a vehemency of affection for God, as formerly we have had for ſin, a burning affection to God, as formerly we have had to ſin, to yield our members weapons of righteouſneſs, as formerly they have been weapons for ſin, Rom. 6.13, 19. Finally know, Repentance is an inward Grace ſeated in the Heart, but the Fruits of it are brought forth in the courſe of our Life.

V. 9. And think not to ſay within your ſelves, We have Abraham to our father, for I ſay unto you, God is able of theſe Stones to raiſe up Children unto Abraham.

The words are a Diſcovery of the falſe reſts theſe Phariand Sadduces had, which the Baptiſt lays open in order to p. 70their repentance: As, whereas thou calls us a generation of Vipers, we are Abrahams ſeed; whereas thou exhorts us to repent, we are a holy nation: whereas thou threatens us with the wrath to come, if any ſuch thing be, it belongs to Reprobates: But we are the elect people of God, if God ſhould caſt off us that are the ſons of Abraham, then his promiſe would take no effect, Rom. 9.5. but he would be unfaithful. To this John anſwers, The Children of the promiſe are counted for the ſeed, and not the children of the fleſh, Rom. 9.8. Birth priviledges may inright you to the Land of Canaan, but it cannot inright you to the promiſe of ſpiritual bleſſings here, nor glory hereafter. You do not imitate the Faith and works of Abraham, but the wickedneſs and treachery of your anceſtors ſince Abraham, therefore you are not the Children of Abraham, nor an holy Nation, but a generation of Vipers, and in vain do you (as many in theſe days do) imagine the promiſes to belong to the carnal ſeed. This ſtill was the Jews fooliſh boaſting, that they were Abrahams ſeed, Joh. 8.33. and thence thought themſelves free, and needed no other freedome, when Chriſt at the ſame time tells them they were the Bond-ſlaves of ſin, till ſuch times as he freed them, and tells them v. 39. that, if they were Abrahams children, they would do the works of Abraham. The words are, as if John ſhould ſay, Though you Phariſees and Sadduces go to Hell, the promiſe made to Abraham will not in the leaſt jot be made void, being it is not made to them that ſucceed in the fleſh, but to them that ſucceed in the faith and works of Abraham, whether they be Jews or Gentils.

[God is able of theſe ſtones to raiſe up Children unto Abraham] by Stones is meant either the Rocks that lay upon the Banks, or ſhore of Jordan, Luke 19.40. If theſe ſhould hold their peace the ſtones would immediately cry out. Neither was this other then when God made man of the duſt of the earth, and breathed into him a living ſoul. Some by Stones underſtand the Gentiles, from whom the Jews did expect p. 71Faith and Godlineſs as from the Stones; neither is it incredible for God to make Children of Stones, ſeeing Iſaac was begotten from Abraham when his body was dead (to her being an old woman, though afterwards he had Children by Keturah a young woman) and Sarahs body alſo, Rom. 4.19. For Abrahams dead body is reſembled to a Stone, Iſa. 51.1. Look unto the Rock whence ye are hewen. q. d. You Phariſees, Sadduces, and Jews think if you ſhould periſh, what would God do for an off-ſpring? I tell you he is able to raiſe them from the Gentiles; nay, if need were, from the dead, or liveleſs Rocks, whence your ſelf at firſt had your beginning, and wherewith at preſent your hearts have ſome reſemblance and ſimilitude: as God turned Lots Wife into a Pillar, which was ſtanding many hundred years, yea, even in Joſephus his time, ſo can the ſame God turn a Stone into a Man, doing that bodily which he doth ſpiritually, taking away an heart of Stone, and giving an heart of fleſh, Ezek. 36.26.

Obſ. There is an Omnipotence in God to do whatſoever can be done, even what he wills, Pſal. 115.3. Matthew 26.53.

2 The ſpiritual promiſes of God are not tied to fleſhly iſſue, Rom 9.6, 7, 8, 9. Gal. 3.7, 29. but to the Children of promiſe [to raiſe up children to Abraham] ſetting forth the manner how Abraham ſhould have Children, not by begetting onelyonly, but by raiſing up. As in the Law, they that were born of the brother, remaining alive, were ſons to the deceaſed brother, not by nature but by Law, ſo all believers are planted into Abraham, and become not Children of the fleſh, but Children of the promiſe, Rom. 4.12, 13. The Baptiſt, Chriſt and the Apoſtles endeavour to take away the pride and Carnal confidence conceived from the Holineſs of their anceſtors. Abraham, as a common father or truſtee, received the promiſes from God, which belong to all believers. Hence Abraham is called a father like unto p. 72God, Rom. 4.17. foreign, both in ſpirituality, as God is to his Children, (for the believing Gentiles are not deſcended from his Loyns) 2 In univerſality, ſo that as God is an univerſal Father, not onelyonly of the believing Jews, but alſo of the Gentiles, Rom. 4.17. ſo was Abraham.

V. 10. And now alſo the Ax is laid to the Root of the Trees, therefore every Tree which bringeth not forth good Fruit, is hewen down and caſt into the Fire.

The Ax is laid to the Root of the Trees] Here is a Motive to ſtir up the Phariſees and Sadduces to Repentance, becauſe laid his Ax to the Root of the Trees. By Trees he means Men or Jews, Matth. 12.33. Make the Tree good and his Fruit good. By Ax he means, 1 the Threatnings of the Word, which were now laid to the Roots of mens hearts, Every Tree that bringeth not forth good Fruit is hewen down, as Husbandmen do with Trees that ceaſe bearing Fruit, they cut them down to make fire-wood of them, ſo will the Lord do with you Jews, Luke 13.7. Cut it down, why cumbreth it the Ground? John 15.6. Withered Branches are by the Husbandman caſt into the Fire and burned.

Every Tree which bringeth not forth good Fruit] Every Man, Woman, City among you [is hewen down and caſt into the Fire] Whereas you think you being once the People of God, ſhall ſtill ſo continue to be, know ye that at preſent ye have the Ax laid to you, you ſhall be cut off from your Root Abraham, Rom. 11.22. And firſt ye ſhall be deſtroyed by the Romans. 2 Ye ſhall be caſt into the Fire of Hell, for your unfruitfulneſs. 3 Your poſterity ſhall be given up to a ſpirit of ſlumber, They ſhall have Eys, but not ſee, Ears, but not hear, Hearts, but not underſtand, Rom. 11.8. For though Deut. 20.20. Fruit-trees were not by the Law to be cut down, no not in time of a Siege, yet Fruit-trees that either never bore, or had done bearing, might be uſed either in the Siege, or for fire-wood.

Obſ. A preſent or ſpeedy Judgment of God may be expected p. 73of thoſe that under means of grace remain unfruitfull Trees, Luke 13.6, 7. John 15.6, 7. Luke 20.16. Iſai 5.4, 5, 6.

V. 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.

John's Miniſtry is ſet down from the difference betwixt him and Chriſt, 1 Whereas the People might be apt to think him to be the promiſed Meſsias, he tells them he was not, he declares himſelf to be onelyonly the Miniſter of outward Baptiſm, but Chriſt who was ſhortly to be ſhewn to them was the Authour of inward Baptiſm. The occaſion of John's ſpeech here, is ſet down Luke 3.15. All men muſed in their hearts whether John were the Chriſt: John anſwers, I indeed baptize you with Water, &c.

I indeed baptize you with Water unto Repentance] That is, you Jews, and repenting Publicans, and Souldiers, as appears Luke 3 10, 11, 12, 13. I baptize you with Water unto Repentance already wrought, which I judg by the confeſſion of your ſins, v. 6. and by the profeſſion of your Faith, Acts 19.4. Not you Phariſees unto a future Repentance. For John turns his ſpeech from the Phariſees to the People, doubting whether he were the Meſsias, Luke 3.14, 15, 16. And therefore John's Baptiſm, as alſo the Baptiſm of every Diſpenſer, is not the Baptiſm of future Repentance, but of preſent Repentance, Acts 2.39, 40. Repent and be baptized every one of you in the Name of Chriſt, for the Remiſsion of ſins. Hence Infants, for want of preſent Repentance are excluded from Baptiſm: what change of heart, ſhame, ſorrow, or hatred of ſin can there be in them? By baptizing perſons to Repentance for time to come you make two Baptiſms, whereas the Scripture makes but one Baptiſm, Epheſ. 4, 5.

But he that cometh after me is mightier than I] Or more p. 74excellent, 1 Both in Gifts and Grace. 2 He it is that makes my Miniſtry effectual. 3 He is the Bridegroom, I am onelyonly his Friend to ſue for a Mariage betwixt you and him, John 3.29. 4 He muſt daily increaſe in his praiſe and eſteem, I muſt daily decreaſe in mine, John 3.30. as the light of the Sun ſwallows up the light of a Star. 5 I have the ſpirit in ſuch a meaſure, he hath the ſpirit out of meaſure, John 3.34. 6 Whereas I never did any Miracle among you, John 10.41. he ſhall do Miracles, raiſe up the Dead, caſt out Devils, &c.

Whoſe Shoes I am not worthy to bear] This is a ſervice committed to the meaneſt ſervants, ſuch a phraſe in Engliſh, I am not worthy to carry his Books after him. Some take it as the cuſtome of the Hebrews, who, going into ſome more holy place, were wont to put off their Shoes, Exod. 3.5. Joſh. 5.15. Put off thy Shoes, for the place where thou ſtandeſt is holy ground, and thoſe who were more rich or noble had ſome Body to carry their Shoes. Other Evangeliſts have, the Latchet of whoſe Shoes I am not worthy to unlooſe; in which ſpeech they allude unto the manner of their being ſhod. In hot Countreys their Shoes had onelyonly Soles below and tyed above, and therefore they were to be looſed before they could be pulled off, the Greeks call them foreign And we when we come home or go to bed call to the meaneſt Boy to pull off our Shoes. Hence Pſalm 108.10. Over Edom will I caſt out my Shoe, that is, I will imploy the Edomites in the baſeſt ſervice, as to take away my Shoes when they are put off. John hereby acknowledges Chriſt to be his Lord, and himſelf his meaneſt Servant.

He ſhall baptize you with the Holy Ghoſt and with Fire] Some think John Baptiſt hath reſpect to that Acts 2.1. viſible pouring out of the Spirit in the ſhape of fiery Tongues at Pentecoſt, though this be a truth as appears Acts 1.5. John truly baptized with Water, but ye ſhall be baptized with the Holy Ghoſt not many days hence. Yet p. 75may we underſtand it of the power of the Spirit, or of inward Baptiſm, whereby the Spirit in the Hearts of Believers burns up their Luſts, not onelyonly enlightening of them, but inlivening and kindling in them holy affections. As the Spirit is called Water from the purging away of our filth, Titus 3.5. ſo is it called Fire, becauſe by a ſpirit of burning he burns up our droſs, Iſai 4.4. The Lord ſhall purge away the Bloud of Jeruſalem from the midſt thereof by the ſpirit of burning. In a word, Goſpel Preachers may baptize you with Water, but the Spirit renews us inwardly by the Spirit Now that the Ethiopians baptize with Fire, they add to the Inſtitutions of Chriſt, and to the Scriptures, which ſhadows out unto us, and preſents to our memories the benefit of the Spirit by variety of expreſſions. The Abiſsines brand the baptized perſons with Fire, Beza in loc. This practice gave occaſion to ſome bolder Library keepers in ſome Copies to blot out the word Fire. The Spirit is well reſembled by Fire, becauſe it hath the properties of Fire, as to purge, to drive away darkneſs, to ſhine, to kindle, to ſnatch upwards, to ſtrengthen, Epheſ. 3.16. to change into it ſelf, 2 Cor. 3.18. Believers are by the Spirit changed into the ſame glorious image. Mark 1.8. It's ſaid, he ſhall baptize you with the Holy Ghoſt. Fire is left out here, for explanation ſake, it is added, by the Figure Hendiadys. The ſum is, Chriſt alone beſtows whatſoever outward Baptiſm figures or ſignifies. Now Fire in this place ſeems to be oppoſed to Water. I baptize you with Water, ſaith John. Chriſt baptizes with Fire, to ſignifie unto us that ſome fiery and ſpiritual power towards our purging and cleanſing is repreſented to us, by the Water of Baptiſm. Beſides, this purging Fire beſtowed on the Elect, is oppoſed to that everlaſting burning Fire, which in the former Verſe is threatned to fruitleſs Trees.

V. 12. Whoſe Fan is in his hand, and he will thorowly purge his Floor, and gather his Wheat into the Garner, p. 76but will burn up the Chaff with unquenchable Fire.

John had ſet forth the power of Chriſt about Baptiſm, now, to awaken his Hearers the more, ſome of whom were in a deep ſleep, he extends it further to the laſt Judgment, which he ſhews by ſimilitude of an Husbandman, who when the Harveſt is come, gathers the Corn with the Chaff into the Floor, and by and by threſheth it, and ſeparates the Chaff from the Wheat.

Whoſe Fan is in his …a…d] That is, the Preaching of the Goſpel; before the L…rd …owſe us up thereby, we are, as it were, folded up in an heap of confuſion, untill which come the whole World is like a great heap of Chaff. Or rather by Fan underſtand his judging power.

He will thorowly purge his Floor] That is, his Church, gathering out of the Field of the World his Corn, he brings it into his B…rn, as the Husbandman doth, and when by an outward Call in the Miniſtry of the Word he hath brought them in, becauſe there are and will be many Hypocrites in his Churches, hence he will thorowly purge his Floor (as the Husbandman doth) of the Chaff, that is, of wicked men, who are compared to Chaff, Pſalm 1.4. Job 21.19. But this will be at the Day of Judgment, which ſhould be as a comfort to Saints, and terrour to awaken carnal men: ſo that the Floor ſignifies not the Place but the Corn upon it, by a Metonymie.

Wheat into the Garner] That is, Saints into Heaven, where the Sheep are at the Judges right hand, from thence they go to Heaven, Matth. 25. ult. When the Fan hath once ſevered them, that is, his power and wiſdom whereby he is able to ſever Sheep and Goats, whereby he is able to judg perſons for every thing done in the B…dy, whether thoughts, words or deeds. This Fan is ſaid to be in his hand, it ſhews the …ear approach of the Judgment. James 5.9, The Judg ſlandeth before the Door. For if th…e were p. 77ſome hundreds of years to the laſt Judgment, yet, compared with Eternity, they are as nothing.

Burn up the Chaff with unquenchable Fire] Not that it cannot be quenched, but that it doth not quench in burning wicked men, it never turns their Bodies to Aſhes. Neither is this impoſſible, for the Sun it ſelf which many ſuppoſe to be Fire is always burning and never quenched; we reade of the Buſh burning and not conſumed, Exod. 3. This Fire is ſtill kindled by the breath of the Lord, Exod. 30.33. This is five times together mentioned Mark 9.43, 44, 45, 46, 47, 48. that we might the more fear it. So that we ſee the wofull condition of the Chaff, they are not onelyonly ſevered from the Wheat, but after the manner of the Nation of Paleſtine they are burnt in the Fire.

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

We have here in this ſecond part of the Chapter the Baptiſm of Chriſt ſet down, wherein we have, 1 The end of Chriſt's coming from Galilee to Jordan, which was to be baptized of John.

2 We have John's Prohibition of him, together with his Reaſons, I have need to be baptized of thee, and comeſt thou to me?

3 Chriſt's Anſwer to John, ſhewing why he would be baptized, which was, for the fulfilling of all Righteouſneſs, v. 15.

4 Chriſt's Reception of Baptiſm, amplified 1 From the Adjunct, He aſcended out of the Water being baptized, being then thirty years old, Luke 3.23. 2 From the ſigns that accompanied his Baptiſm, which were three. 1 The opening or cleaving of the Heavens, ſo that ſomething might be beheld above the Stars and Planets. 2 The Spirit of God deſcending like a Dove, and lighting upon him, v. 16. 3 A Voice from Heaven teſtifying that Chriſt was the welbeloved Son of the Father, in whom he was well pleaſed.

p. 78V. 13. Then cometh Jeſus from Galilee to Jordan to John, to be baptized of him.

To be baptized] Queſt. Why doth Chriſt come to be baptized, ſeeing he had no ſin, and John's Baptiſm was a Baptiſm of Remiſſion of ſins?

Anſw. 1 For the fulfilling of all Righteouſneſs, that is, all the righteous promiſes of God, Matth. 3.15.

2 To allow of John's Baptiſm as inſtituted by God, which was cavilled at by many.

3 That in Baptiſm Chriſt might have the teſtimony of the Holy Ghoſt in the ſhape of a Dove, that he was the Son of God, and therefore to be believed on.

4 Becauſe Chriſt took our ſins upon him, and therefore, as a guilty perſon and a penitent, he offers himſelf to John's Baptiſm, that being baptized by him he might as it were waſh away our ſins in himſelf, he did as it were bury the old Adam under Water in his Burying, and riſing up from under the Water he did as it were lift up the World of Believers that were drowned.

5 That, for as much as baptized ones were the Subjects of his Kingdom, that he might be like his Brethren in all things, hence he took up Baptiſm to be imbodied with his People, that he and they might be one Body.

6 To bring in credit ſuch a hazardous and contemptible Ordinance.

7 That as God had inſtituted Circumciſion the ſign of the old Church, ſo Chriſt would ordain Baptiſm as the ſign of the new Church, and that not onelyonly by word but alſo by deed.

8 That the Baptiſt might then declare unto the Multitude that this baptized perſon was the Meſsias ſo long hoped for, John 1.29, 30, 31, 32, 33, 34.

Then] When the Baptiſt had been a while preaching and baptizing and preparing the People for Chriſt, and had told them that the Meſsias was ſpeedily to be manifeſted to p. 79them, and the people were on fire to have him manifeſted, and as the people were in expectation, and all men muſed in their hearts whether John were the Chriſt, then comes Jeſus to Jordan, where not onelyonly ſigns from Heaven manifeſted him to be the Meſsias, but John alſo openly declared him, partly becauſe the people were apt to think John the Meſsias, to clear himſelf thereof, and partly to make the Meſsias known, being it was fully revealed to him, John 1.33. The people being therefore inſtant that he would ſhew the Meſsias, whom he preacht to come after him, John anſwers, that he had not ſeen him by face, but onelyonly had received this anſwer from God, That he ſhould in his Baptiſm be manifeſted to Iſrael, and in this manner, that the Holy Ghoſt in the bodily ſhape of a Dove ſhould deſcend upon him. See John 1.29. to v. 35.

[From Galilee] The 2 thing is the circumſtance of place. Chriſt comes from Nazareth in Galilee, leaſt any ſhould think the buſineſs was carried politickly betwixt John and Chriſt, therefore providence orders it that till the 30th. year of their age they live and are brought up in diverſe places, that John could ſay, I knew him not, Joh. 1.32. and when John began his miniſtry about Jordan, Jeſus did not adjoyn himſelf to him, but abode in Galilee, that John might know and preach this that the Meſsias was come into the world, but was not yet made manifeſt, and that he knew him not by face, but that he ſhould be manifeſted in his Baptiſm. Moreover Chriſt, when he comes to John, doth not talk familiarly with him before he deſires Baptiſm, but then, when he deſired baptiſm he came out of Nazareth of Galilee. Neither was Chriſt baptiſed in ſecret, but when all the multitude were baptized, Chriſt was Baptized. Now it appears when Jeſus was Baptized, all the multitude was baptized, Luke 3.21. It was the providence of God that a great concourſe of people ſhould be Baptized when Jeſus was Baptized; that ſo beſides Johns p. 80teſtimony they might ſee the viſible ſigns confirming him to be the Meſsias, all which did ſo clearly confirm it, that this was called his manifeſtation unto Iſrael, Joh. 1.3….

[In Jordan] Chriſts Baptiſm is ſet down from the place, viz, Jordan. It was that River through which the people were brought into the Land of Promiſe: Not as if Baptiſm were confined to a River, but that it may be adminſtred in a Pond, or Lake, or Sea, or Brook, or in any other water wherein there may be burying.

V. 14 But John forbad him, ſaying, I have need to be Baptized of thee, and comeſt thou to me.

[But John forbad him, ſaying: I have need to be Baptized of thee] as if he ſhould ſay, if one of us muſt be Baptized, I have more need to be Baptized of thee, as the moſt worthy perſon, then thou of me.

Queſt. But how doth this agree with that, Joh. 1.31, 33. I knew him not, but he that ſent me, ſaid unto me, upon whom thou ſhalt ſee the Spirit deſcending like a Dove, and remaining on him, the ſame is he that baptizeth with the holy Ghoſt.

Anſ. That phraſe of I knew him not muſt be limited to that circumſtance of time before his coming out of Galilee, when it was, that the ſpirit revealed Chriſt to John.

[I have need to be Baptized of thee] as if he ſhould ſay, Ile give reaſon of my refuſal: 1 My Baptiſm, is a Baptiſm of Remiſſion of ſins, but thou haſt no ſin, therefore thou haſt no need of Repentance, nor no need of Baptiſm, and I am afraid of prophaning Baptiſm, if I ſhould diſpenſe it otherwiſe then it is appointed

2 Thou art not onelyonly without ſin, but thou takeſt away the ſin of others, and into the Faith of thee others are Baptized for Remiſſion of ſins.

3 It's thy ſpirit onelyonly that applies the Grace given in Baptiſm, and I of my ſelf cannot deſerve it, and therefore I have need to be Baptized of thee with the ſpirit, and thou h…ſt no need to be Baptized of me with water.

p. 81Obſ. Holy Perſons are ſenſible of their own corruption, yea, the more holy the more ſenſible.

2 Obſ. The holieſt Perſons have need to be Baptized of Chriſt, that is, to be waſhed from their ſins with the bloud and Spirit of Chriſt, Joh. 3.5.

3 Obſ. Though water Baptiſm muſt be but once, yet the Baptiſm of the Spirit ought to be repeated again, and again, 2 Cor. 4.16.

V. 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.

Suffer it to be ſo now] We have here Chriſts Reply, acknowledging Johns arguments to be true in reſpect of his perſon; but in reſpect of his office, it being a ſtate of emptying, and abaſement, and humiliation, therefore I will have it done (ſaith Chriſt) Suffer it to be ſo now, ſo that in oppoſition to Johns arguments Chriſt brings two reaſons.

1 I am not yet declared to be the Chriſt by the deſcent of the ſpirit of God upon me, and by the opening of the Heavens, and by a voice from Heaven, but come unto thee as a private man, and therefore thou oughteſt not to refuſe me, though I am greater then thee; and therefore ſuffer it to be ſo now.

2 For thus it becometh us to fulfil all Righteouſneſs] this is the ſecond reaſon. The meaning is, 1 I am not baptized for that cauſe that others are, for to ſignifie forgiveneſs of ſin, for I have no ſin, but to ſanctifie Baptiſm, that it may be a mean or an inſtrument of the application of the righteouſneſs of Faith. So Luther.

2 Though I be greater then thee, It's the Fathers will I ſhould receive baptiſm from thee, and conſecrate it in my body, that they that are baptized into me, may acknowledg me to be one of their brethren.

3 This word righteouſneſs muſt not be taken ſtrictly, p. 82but broadly, not onelyonly to ſignifie what belongs to the law, but for whatſoever hath reſpect either to equity or honeſty. The Law of Moſes had ſet down nothing of this Baptiſm, and the Heavenly command John had received belonged onelyonly to Repenting ſinners, yet Chriſt being a pattern of perfect innocency, the ſign Baptiſm was not in vain in him, which ſignified a purpoſe of innocency; neither could it be ſhewn more effectually how great an honour was due to the Rites appointed by God, than if Chriſt ſhould by his Example commend the uſe of them to us. Again, Chriſt by this Ceremony was as it were imbodied with us, and to confirm to Believers that are baptized as they ought, that they ſhall have the Heaven open unto them, and the Spirit coming upon them.

4 Chriſt underſtands not a juſtice of equality and of the Law, but of equity and of his calling. Therefore Chriſt anſwers to the Argument of the Baptiſt by a Diſtinction, which was this, The more unworthy ought to be baptized of the more worthy: Chriſt anſwers, Yea, unleſs the righteouſneſs of calling require the contrary, that the more unworthy be called to baptize the more worthy? but thou art called to baptize me, for I am not here now as a Lord but as the Servant of the Lord, to be entered into the Church of the New Teſtament, and to my duty, therefore I will do what belongs to me, and do thou what belongs to thee, and ſo both of us will fulfill the righteouſneſs of our reſpective calling, I taking up Baptiſm, and thou diſpenſing of it; thou baptizing me with the Baptiſm of Water, I baptizing thee with the Baptiſm of my Bloud.

5 It is a point of Righteouſneſs, that Maſters and Teachers ſhould practiſe that they commend to others, that by their own Example they may teach others, Acts 1.1. Jeſus began firſt to do and then to teach.

6 By Righteouſneſs he means whatſoever the Father hath commanded, whatſoever is juſt, holy, and acceptable to God.

p. 83Then he ſuffered him] We have here John's modeſty, that denying his own opinion he obeys Chriſt and receives him to Baptiſm. It behoves our Reaſons to fall down when ſtronger Reaſons are brought, and not to defend them becauſe they were ours. Though John thought it abſurd and uncomely, yet, when he heard the Righteouſneſs of both their Callings were fulfill'd thereby, he gives way. So did Peter, John 13.8. that would not let Chriſt waſh his Feet, till Chriſt told him, If I waſh thee not thou haſt no part in me; then Peter ſuffered Chriſt to waſh his Feet: ſo John here it's like kept Chriſt by his hands from entering into Jordan, not out of ſtubborneſs, but out of miſguided reverence; now Chriſt bidding John to ſuffer it to be ſo now, and giving him Reaſons, thereupon he ſuffered him.

V. 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.

We have here Chriſt his receiving of Baptiſm ſet down, 1 From the Adjunct, when he was baptized, he went up ſtraightway out of the Water. Becauſe he was let go without the confeſſion of ſins, when others were not, as ſome think, but rather becauſe all made their profeſſion before they came in, and ſo ſtraightway went out, therefore little can be gathered from hence, ſave that when he came out of the Water he went to Prayer, to teach us to partake of Batiſm and the Supper with reverence, Luke 3.

Now for Chriſt's Baptiſm, it was a burying of the whole Body in Water, for it was with his Members, thus Col. 2.12. Rom. 6.4. Heb. 10.22. He is not ſaid to go out, but to aſcend, becauſe the Earth or Land is higher than the Water.

And lo the Heavens were opened] We have the ſigns accompanying Chriſt his Baptiſm, and confirming the ſame, p. 84viz. the Heavens opening. The Heavens were opened to him, not that the Heavens were opened upon all the Earth, but that part of Heaven where Chriſt prayed on the Bank of Jordan: or upon the reſt, as John and other baptized perſons, but upon him. The manner of the Heavens opening Mark ſets down by cleaving, the Heavens were cloven, foreign, to rend and cleave, as he that cleaves Wood. This opening of the Heaven was a teſtimony of this heavenly Teacher and of his Doctrine, that both he and his Doctrine were from Heaven, which by the Diſpenſation thereof opens the Gate of Heaven to Believers. Doubtleſs there was glorious Light that by the Beams thereof ſhone upon Chriſt, like that which ſhone upon Paul going to Damaſcus, Acts 9. By this Myſtery the Lord ſignified, that Baptiſm was now conſecrated in the Body of Chriſt to be a ſign of heavenly grace. It's very like that all the heavenly Orbs were open, that men might have lookt into the Empyraean Heaven, or the Heaven of the Bleſſed, which alſo fell out when Stephen was ſtoned, who ſaw the Heavens open, and the glory of God, and Jeſus ſtanding at the right hand of God, Acts 7.55, 56.

Out of this … of the Heaven came down the holy Spirit in the bodily ſhape of a Dove, and ſenſibly let down it ſelf till it abode on Chriſt.

And the Spirit of God deſcending like a Dove, and lighting upon him] We have here the ſecond ſign confirming the calling of Chriſt, and inſtalling him in his Office viſibly. This was for the fulfilling of the Propheſie, Iſai 61.1. The Spirit of the Lord is upon me: Not as if Chriſt were without the Spirit before, but now it was made viſibly manifeſt to others.

Like a Dove] Queſt. Whether was it a real Dove, or onelyonly a ſimilitude?

Anſw. It was a bodily ſhape like a Dove, Luke 3.22. It's like it was not a true Dove, but onelyonly the form of a p. 85Dove, formed by the Angel, and therefore Matthew, Mark and Luke ſay, As a Dove, and like a Dove. It's like it was of a fiery matter, as the fiery Tongues were. The Spirit appears in the likeneſs of a Dove, to ſhew that that Spirit that was in Chriſt was full of meekneſs, Iſai 42.1, 2, 3. I have put my Spirit upon him, the bruiſed Reed ſhall he not break, nor ſmoaking Flax ſhall he not quench. See Matth. 11.29. Again, a Dove repreſents the Graces of the Spirit, Iſai 11.2. The Spirit of the Lord ſhall reſt upon him, to ſhew the innocency, purity and charity in Chriſt.

A Dove was the ſign of the Reparation of the World after the Floud, and here it is a ſign of Reconciliation by Chriſt.

This Dove was a fit Reſemblance to this Lamb of God; for as the Lamb is moſt harmleſs among Beaſts, ſo is the Dove among Birds.

The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Chriſt, as well as into the Head. Mahomet by putting Corn into his Ear accuſtomed a Dove to fly to his Ear, which eat what was there put; by this way he perſwaded the People the Spirit of God was familiar with him, and ſuggeſted to him his Alcoran.

Yet muſt we not think this ſubſtance or body reſembled by a Dove to be hypoſtatically united to the Spirit of God, as the humane nature of Chriſt was to Chriſt, but as Angels oftentimes took humane bodies and appeared to men with them, and laid aſide thoſe bodies afterwards, ſo did the Spirit of God.

As the Heavens were opened unto Chriſt, to ſhew his Doctrine was not earthly, but heavenly, ſo did the Spirit come upon him, to ſhew his Doctrine was the Miniſtry of the Spirit, 2 Cor. 3.8. called The glorious Miniſtration of the Spirit, this viſible Appearance of the Spirit could not but ſend divers of the Spectators to the peruſals of thoſe places p. 86of the Prophets forementioned, Iſai 11.2.42.1, 2, 3.61.1. eſpecially Chriſt ſo interpreting the viſible deſcent of the Spirit upon him, Luke 4 18.

To conclude, by this viſible ſign of a Dove is ſhewn, that Chriſt is that harmleſs one in whom the Spirit hath his conſtant reſidence; in and through whom alone we are to receive of the gifts of his Spirit, for whoſe ſake rather than for his own (in whom the fulneſs of the Godhead dwelt bodily) this Spirit deſcended upon him, and eſpecially for John's ſake, to whom this ſign was promiſed, whereby he ſhould be certified in a moſt abſolute clearneſs of the perſon of the Meſsiah. John 1.32. On whom thou ſhalt ſee the Spirit deſcending like a Dove, that ſame is he. This Spirit John is ſaid to ſee, not eſſentially, but believingly; for by a Metonymie the name of the ſpiritual thing is given to the viſible ſign.

V. 17. And lo a Voice from Heaven, ſaying, This is my beloved Son in whom I am well pleaſed.

We have here the third ſign confirming the Call of Chriſt, and his Inſtalment into his Office, viz. a voice from Heaven, when the Heavens clove that voice ſounded. It was the voice of the Father doubtleſs, in that he ſaith, This is my beloved Son: here was the firſt clear Revelation of the Trinity under the New Teſtament; the Father ſhews himſelf in a voice, the Son in the fleſh or humane nature, the Spirit in the likeneſs of a Dove.

This is my beloved Son] Not an adoptive but onelyonly begotten; my onelyonly everlaſting and coequal Son. Theſe words are partly taken out of the ſecond Pſalm v. 7. I will declare the Decree the Lord ſaid unto me, Thou art my Son. By this forementioned voice he made his Son King upon Sion That Pſalm is to be referred to this.

Of this beloved Son, Iſaak was a Type, Gen. 22.2. Take thy ſon, thy onelyonly ſon, thy ſon whom thou loveſt. And ſo was Solomon called Jedidiah, or the beloved of the Lord. Oft p. 87was Chriſt called Beloved in the Book of Canticles, the Fathers voice might have reſpect to theſe Figures. Of this Chriſt ſpeaks John 17.26. I pray that the love wherewith thou loveſt me may be in them. Epheſ. 1.6. We are ſaid to be accepted in this Beloved.

In whom I am well pleaſed] The ſame with that, In whom my ſoul is well pleaſed, Matth. 12.18. As if he ſhould ſay, Thou, my Son, onelyonly and chiefly beloved, pleaſeſt me in all things, and that infinitely, and no man pleaſes me but by thee, yea by thee am I appeaſed with all them I have given thee, at whom I was offended by the ſin of Adam, and there is nothing in thee that diſpleaſes me. Enoch pleaſed me, Heb. 11.5. but not ſo as thou doſt, for in thee I am appeaſed and reconciled to the World of Believers. The ſhew of a Dove was a dumb thing, therefore here's a voice to make all things concerning the Meſsiah out of queſtion, and alſo opening the whole Myſtery of our Redemption; for what is our Redemption but this, whereas formerly we were at enmity with God, now God is well pleaſed with us in Chriſt, 2 Cor. 5.19. God was in Chriſt reconciling the world to himſelf. Theſe words are taken out of Iſai 42.1. and in that Chapter is the calling and ſending of Chriſt to his Miniſtry deſcribed, and indeed the whole Scripture whence ſome words are taken ſhould be lookt into.

To this in the Transfiguration was added Hear him, not Plato, Socrates, Moſes, further than he Witneſſes of Chriſt, but hear him who being in my boſom, John 1.18. ſhall reveal my Myſteries which have been hid from the foundation of the world. He ſhall open the way to Heaven to you.