Hence, also, it was necessary that Jesus should be baptized in the figure, and thus accomplish what he had to do outwardly in the fulfilment of water baptism, previously to that wonderful descent of the holy ghost upon him. For as he was to be "anointed to preach the gospel," (see Luke iv. 18.) and as this anointing was by the spirit of the Lord that was upon him, and not by his baptism in water, therefore, as the time drew near that he must enter, thus anointed, upon his public ministry, it behoved him first to submit to John's baptism, that all things might be done in proper season, and follow in regular succession one after another.

The Almighty had given John beforehand to understand, that he on whom he should see the holy ghost not only descending, but also remaining on him," the same is he which baptizeth with the holy ghost." John i. 33. Thus was the descent and abiding of the holy ghost, even on our Lord himself, pointed out as that which alone could qualify to baptize others with it; and it will hold good of all his disciples and ministers to the world's end. Therefore they have his promise to be with them by his spirit, the holy ghost, in the execution of his great commission, to baptize into the divine name and power of Father, son, &c. And as all sent by him to baptize with the holy ghost, must be first so baptized themselves, he set the glorious example. And when he came afterwards to send them forth in the great work of baptizing, he declared with divine propriety, "as my Father hath sent me, even so send I you." And showing plainly how that was, he "breathed on them, and saith unto them, receive ye the holy ghost." John xx. 21, 22. See how exactly he sent them to baptize, &c. as his Father sent him. His Father, sending him to baptise with the holy ghost, breathed it, or caused it to descend and abide upon him. This proved and proclaimed him to be the baptizer with it. He sending his servants to baptize with the same baptism, breathed on them, that they might receive a measure of the qualification as he received of his Father. And this was truly necessary; the same work requires the same qualifications: "he that believeth on me," says Christ, "the works that I do, shall he do also." John xiv. 12.

He was not baptized with water, to qualify him so to baptize

others; for he baptized none in water; the work which he did in baptism was inward, and with the holy ghost-the spiritual purifying fire of the Lord. He did not breathe on his disciples, and baptize them with the holy ghost, to qualify them to baptize others in water; that had not been sending them, as his Father sent him; it had not been sending them, nor enabling them to do the same work, and baptize with the same baptism, as he did. Had he, after breathing on them, sent them qualified with the holy ghost, to baptize with a mere element, it had been very different from his Father's sending him in the power and baptism of the holy ghost, to baptize others with the same. And as their qualification to administer his spiritual baptism was that of the holy ghost coming upon them, so, in his own case, the descent and abiding thereof upon him, was the very thing made use of, by the wisdom of God, whereby to manifest him more clearly unto John, as the gospel baptizer. Seeing, therefore, this his qualification for baptizing with his own great gospel baptism, which is after and superior to all signs, must be received from on high,-before he began that glorious gospel ministry, which is also without signs, it was, as before noted, necessary for him previously to submit to that baptism, which being but a sign, was to decrease and end in the substance which the sign pointed to. Hence the necessity of his waiting till John had first baptized many of the people, borne testimony to one coming after him, and turned their minds to the necessity of his more spiritual and refining baptism. And hence also the necessity of his receiving that baptism which was only in the sign, and to vanish as the substance was experienced; not after, but before, he received that descent and abiding of the holy ghost upon him, which pointed him out as the great administrator of that baptism which, in the very order of things, is after that which is but a shadow of the good things to come. Thus the type was kept in its time and place; before, not after, the antitype. But had not Christ's baptism in the type, to fulfil it, as a thing ending in the antitype, been preposterous had it been after his glorious antitypical baptism and anointing, by the descent. and abiding of the holy ghost upon him? This being the case, there is evidently a very beautiful display of wisdom and pro

priety in our Lord's answer to John, when John forbade him. Indeed every part of it, to me, seems full of divine instruction. It satisfied John, and removed all his scruples; for though he did not at first know that Jesus must be baptized as well as circumcised, in the figure, and submit to the other figurative institutions of the law, in order to fulfil all the figurative or typical righteousness of the several dispensations preceding the gospel; yet he seems well to have known that his baptism must vanish and decrease, as being in its nature outward, and in its design but preparatory to Christ's. Hence, says he, " He must increase, but I must decrease." John iii. 30. "I indeed baptize you with water, but he shall baptize you with the holy ghost," verse 11. And thus knowing the preparatory, decreasing, and terminating nature and design of water baptism, what further he wanted to know, to induce him to baptize our Lord, was, that in order properly to decrease and fulfil what he already knew must decrease and be fulfilled, the Lord of life and glory must stoop to it himself; and therefore, as soon as the blessed Jesus had convinced him of this, he readily, without more ado, baptized him. And of this, our Lord's answer at once convinced him, it being full to the purpose. Let us trace it.

The very first word is instructive. "Suffer it to be so," Mat. iii. 15, as if he had said: I indeed have no need of it, no sin to repent of; nor do I wish it done to manifest me to myself. It is not at all of necessity to me in this sense. Thou, John, art therefore rather to suffer it, than administer it as thou dost to others, to teach them their necessity of a thorough cleansing, and turn their minds to me and my baptism, which alone can effect it. It is true, as thou art sensible, this is not my baptism, nor any part of my gospel dispensation: mine, all have need of: thou art right in saying thou thyself hast need to be baptized of me. And as mine is the alone gospel baptism, it is not strange that thou admirest at my submitting to that of water; for truly it would be highly contrary to the purity and simplicity of my gospel, to perpetuate any ceremonial observances, under the full sunshine thereof. But this is by no means my intention, but directly the reverse; I do it on purpose to fulfil outside things, and make way for me to introduce and publish to the world,

that gospel which is after, and to end all types and shadows; and which, for that very reason, I cannot properly even begin the publication of before, but must, in order to a regular procedure, defer till after I have submitted to this figurative baptism which thou preachest. By which thou mayst clearly see, that in baptizing me in the figure, a thing so different from my unfigurative baptism and gospel, thou art, properly speaking, to suffer it to be so. Next, the word "now" is strikingly significant. "Suffer it to be so now." This important word is not used here without special propriety and design; it is the dictate of eternal wisdom; for now was the very juncture of time; now the pure unshadowy gospel dispensation was but at hand, not yet brought in. Christ had not yet suffered; nay,' he had not yet even begun. publicly to promulgate the gospel of that kingdom, the baptism of which is only spiritual; and therefore he might now properly partake of that which only pointed to it, and was to end in it. And further, now was the exact period for him to do what he had to do outwardly in fulfilling it; because John had now preached the baptism of repentance to many, if not literally, as Paul says, to all the people of Israel, Acts xiii. 24, perhaps to nearly, or quite all, in those parts. At least, according to Mat. iii, 5, we may conclude, they of Jerusalem, and all Judea, and all the region round about Jordan, had now been baptized of John, and Christ was now soon to begin his own gospel ministry, and therein to preach the kingdom of heaven, as an internal unfigurative dispensation, to the souls of men. Now, therefore, was the very time, in the course and order of things, for him to be baptized in outward water; the acceptable moment for John to suffer it to be so. John had, as he baptized the people, diligently preached the kingdom at hand, not yet fully come, and taught them to look beyond his outward, to Christ's inward and saving baptism. This he powerfully and positively declared should be effected by one then among them, though they knew him not. So near was the kingdom now at hand, and fast approaching. This greatly raised their expectations. Indeed, the fire of Christ's baptism began to kindle in some of their hearts; for Christ declares he came to send fire on the earth; "and what will I," says he, "if it be already kindled?" Luke xii.

49. It truly was so in some degree in many minds, even that very fire whereby his baptism thoroughly cleanses, in its complete operation, the whole floor of the heart. Therefore it was now time for him soon to begin his public gospel testimony, which in strict propriety ought to, and in fact did succeed, not precede, the baptism of water, which was John's; and by which, and the preaching attending it, John had thus prepared the people for Christ's, according to the express design of his mission; which was, as noted before, " to make ready a people prepared for the Lord.”

John's preaching, baptism, and singular life, being in the desert, till the time of his showing unto Israel; then wearing a leathern girdle and coat of camel's hair; neither eating flesh, nor drinking wine, but eating locusts and wild honey, &c. wrought greatly on the minds of many. They mused much of John, and were anxious to know whether he were the Christ or not. John declared honestly he was not, but that he was vastly unworthy in comparison of him; that his baptism was but with water, a very inferior thing, compared with Christ's; designed to prepare for it, and just serving in order to his manifestation to Israel, and then to decrease and give place to him and his baptism, which is to increase, and of the increase whereof there is no end. John was truly modest, and sought not to defraud Christ of any of his glory; but honestly and openly both confessed his own inferiority, and turned the people's attention from himself to his Lord, saying, " Behold the Lamb of God, which taketh away the sin of the world.". John i. 29. Thus the time hastened, the state of things ripened. Indeed, the "kingdom of heaven suffered violence." And the minds of some, under the pressure of what they felt working in them, rushed into it, as it were, by force; that is, before the full time for its more glorious and ample display and establishment, which was not to be till Christ had suffered. Hence, says Jesus, Mat. xi. 12, “From the days of John the Baptist, until now, the kingdom of heaven suffereth violence, and the violent take it by force." Their hearts were so engaged, and the working of the seed or leaven of the kingdom was so prevalent in them, that, as it were, by a kind of violent anticipation, they took, or obtained, some real