4.

2:44. prophested, "And in the days of these kings, shall the God of heaven set up a kingdom, which shall never be destroyed;" Now, what was this kingdom, but the kingdom of grace? It is by an Hebraism called, The kingdom of heaven, that is, an heavenly kingdom: The Jews expect. ed the Messiah, and dreamed of an outward, glorious, and pompous kingdom: now, saith John, The Messiah is come, and his kingdom is come, but it is not earthly, but an heavenly kingdom, and therefore repent. Sometimes it is taken for the preaching of the gospel, or for the preaching of the kingdom of grace and mercy of God in Christ unto men: q. d. “Õ sirs! look about you, there is now a discovery made of the glory and grace of God, in another way than ever formerly; and therefore prepare for it, repent." 5. Sometimes it is taken for the gospel of Christ, as it is published and preached unto all nations; observe, I do not only say for the gospel, as it is preached; but as it is preached to the Gentiles, or among all nations; and this shows how proper and pregnant an argument this was to enforce the doctrine and practice of repentance upon the Jews, because the calling of the Gentiles was near at hand, which would prove their rejection and casting off, if they did not repent.

Oh how seasonable is this sermon to us? Christians! hath not the kingdom of heaven approached unto us? Take the kingdom of heaven for the kingdom of glory, are we not near to the door of glory, to the confines of eternity? What is our life, but a vapor that appeareth for a little time, and after it vanisheth away?" We know not but ere the sun has run one round, our souls may be in that world of souls, and so either in heaven or hell. Or take the kingdom of heaven for the church of Christ, and what expectations have we now of the flourishing state of Christ's church here upon earth? "Then shall the children of Israel and Judah be gathered together,-for great shall be the day of Jezreel," Hos. 1:11. A time is at hand, that Israel and Judah shall be called together, that the fulness of the Gentiles shall come in; and what is this, but the great day of Jezreel? Oh then what manner of persons ought we to be? How spiritual? How heavenly minded? "Arise, arise, shake off thy dust, for thy light is coming, and the glory of the Lord is rising upon thee," or, take the kingdom of heaven, for the preaching of the gospel of grace, mercy and goodness of God in Christ, what preachings are now in comparison of what hath been formerly? How doth the Lord set forth his free love, and free grace in the churches of Christ? No question but many former ages have enjoyed their discoveries in some swect measure, and yet after ages wonder that they have known no more? And how much of the kingdom of heaven do saints find in this age, as if there were a new manifestation of God unto the world? And yet I must tell you, that the ages to come shall know more of this kingdom, there shall be further and further openings of this great mystery of grace unto the sons of men: mark the apostle, "That in the ages to come he might shew the exceeding riches of his grace, in his kindness towards us through Jesus Christ," Eph. 2:7. How is this? Had not God revealed grace enough in former ages? Or had not God revealed grace enough in that present age? Did he not then call in the Gentiles? Were not many thousands converted at one only sermon? What a deal of that grace had Paul himself received? He tells us that "the grace of our Lord Jesus was exceeding abundant to himwards," 1 Tim. 1:3. And is there yet more grace to be revealed? O yes! herein lies the mystery of grace, That he hath reserved exceeding riches of grace for the ages to come, grace that never saw light before; and I believe there is yet a fuller magazine of the riches of his grace for latter ages, even for the ages

to come to be discovered, than ever was yet. Oh then repent, repent! Why? "For the kingdom of heaven is at hand;" the very openings of God's love and grace unto souls, is a way and motive to draw our souls unto God. Or take the kingdom of heaven for the preaching of the gospel to all nations, Jews and Gentiles, what fears and jealousies may this breed in us as well as the Jews? O boast not against the branches! It may be thou wilt say, " The branches were broken off, that I might be graffed in. Well, because of unbelief they were broken off, and thou standest by faith; be not high minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee: behold therefore the goodness, and severity of God, on them which fell severity; but towards thee goodness, if thou continue in his goodness, otherwise thou shalt be cut off." But I must not dwell on this; my design is to consider of Jesus, and of the transactions of Jesus in reference to our souls' health: now, John's sermons were only a preparative to the manifestation of Jesus; he was only the fore-runner of Christ, and not Christ himself, as himself witnesseth.

SECT. III. Of the Baptism of Jesus.

2. For the Baptism of Christ. He that formerly was circumcised would now be baptized, he was circumcised to sanctify his church that was, and he was baptized to sanctify his church that should be: we find him in both testaments opening a way into heaven. This was the first appearing of Christ in reference to his ministerial office: he that lay hid in the counsel of God from all eternity, and he that lay hid in the womb of his mother for the space of forty weeks, and he that lay hid in Nazareth for the space of thirty years, now at last he begins to shew himself to the world, and "he comes from Galilee to Jordan, to be baptized of him," Matth. 3:13. The day was but a little broke in John the Baptist, but Christ the Sun of righteousness soon entered upon our hemisphere; indeed now was the full time come, that Jesus took leave of his mother, and his trade, to begin his Father's work, in order to the redemption of the world. For the clearer understanding of Christ's baptism, we shall examine these particulars.

1. What reason had Christ to be baptized?

2. How was it that John knew him to be Christ?

3. Wherein was the glory of Christ's baptism?

4. What was the prayer of Christ, at, or after his baptism?

5. Why was it that the Holy Ghost descended on Jesus?

6. Upon what account was it that the Holy Ghost should reveal himself at this time? And why in the form of a dove, rather than some other form?

1. What reason had Christ to be baptized? We find John himself wondering at this, "I have need to be baptized of thee, and comest thou to me?" Matth. 3:14. Many reasons are given for Christ's baptism; As, 1. That by this symbol he might enter himself into the society of Chris. tians; just like a king, that to endear himself to any city of his subjects, he condescends to be made a free man of that city. 2. That he might bear witness to the preaching and baptism of John, and might reciprocally receive a testimony from John. 3. That by his own baptism, he might sanctify the water of baptism to his own church. 4. That he might give an example himself of the performance of that, which he enjoined on others. 5. That he might receive testimony from heaven, that he was the Son of God. 6. That he might fulfil all righteousness: not only the moral, but the figurative, ceremonial and typical: some think that the cereino.

ny, to which our Saviour looked at in these words, was the washing of the priests in water, when they entered into their function. “And Aaron, and his sons thou shalt bring to the door of the tabernacle of the congregation, and shalt wash them with water," Exod. 29:4. Lev. 8:6. And surely this was the main reason of Christ's being baptized, That by this baptism he might be installed into his ministerial office.

2. How did John know him to be the Christ? It is very probable he had never seen his face before; they had in their infancy been driven to several places, and they were designed to several employments, and never met (as we may well conceive) till now; besides the Baptist speaks expressly, "I knew him not, but he that sent me to baptize with water, the same said unto me, on whomsoever thou shalt see the Spirit descending, and abiding on him, the same is he that baptizeth with the Holy Ghost,' John 1:33. Now this descent of the Holy Ghost was not till after baptism; how then did he know him to be Christ?

The answer is given by some, thus, That John knew Christ in some measure before his baptism, but he knew him not so fully as after, when the Holy Ghost had descended on him. Others thus, That John knew Christ before his baptism, by a present revelation, and after baptism by a present sign; it is not unlikely, but John knew Christ at his first arrival by revelation; for if while he was in his mother's womb, be knew Christ being yet unborn, how much more might he know, and acknowledge him now at his baptism? Thus Samuel knew Saul, and thus John might know Christ. But for that knowledge he had after baptism, it was a further confirmation of that same knowledge that he had before baptism, and that not so much for his own sake, as for the people's, "I saw and bear record that this is the Son of God," John 1:34.

3. Wherein was the glory or excellency of Christ's baptism? The ancients give many encomiums to it, and in some respects prefer it to the birth of Christ: Thus Aug. Serm. 36. "Many great miracles were at Christ's birth, but they were far greater at his baptism; the Holy Ghost overshadowed him in the womb, but he brightly shone on him in the river; then was the Father silent, not a word from him; but now a loud voice is heard from heaven, This is my beloved Son in whom I am well pleased; then was the mother under suspicion, because she was found with child without a father, but now is the mother greatly honored, in that the holy child is fathered by God himself:" Then was Christ hid to the world, and this made John the Baptist say, "There stands one amongst you whom ye know not:" he was before his baptism, as a sun in a cloud, or a pearl in a shell, or a gold mine in a field, but now he appears in public, and to manifest his glory, the heavens open, and from the heavens the Holy Ghost descends, and alights upon his sacred head, and God the Father gives a voice from heaven, declaring his divinity to the world. If the Jews require a sign, here is not one, but many signs at once, which as beams to discover a sun, so they discover this Sun of righteousness to be risen amongst them: and herein was the glory of Christ's baptism.

4. What was the prayer of Christ, at, or after his baptism? The evangelist Luke speaks of his prayer, "It came to pass that Jesus being bap, tized, and praying, the heavens were opened," Luke 3:21. This was the manner of those that were baptized, as soon as they were baptized to come out of the water and pray, and some think that these words, "They were baptized of him in Jordan, confessing their sins," Matth. 3:36. hath reference to this: if so, then Christ having no sins to confess of his own, the tenor of his prayer must needs be to some other purpose: but to what pur

pose? Some say to the same purpose as his prayers were usually, as in John 17. "That his Father would preserve his church in unity and truth, and that he would glorify his church, that they also might be one, even as he and his Father are one; and especially that many might be converted by his ministry, which he was now beginning." Others think that this prayer at this time, was, for that which followed upon his very prayer, i. e. "That the Holy Ghost might descend, and that the Father would glorify the Son by a testimony from heaven." Indeed the text hath laid his prayer, and the opening of the heavens so close together, as that it seems to point out what was the tenor of his prayer by the consequent of it. Before the heaven was mured up, no dove to be seen, no voice to be heard, but straight upon it (as if they had but waited the last word of his prayer) all of them follow: and in another place, we find the like return upon the like prayer," Father, glorify thy name. Then came there a voice from heaven saying, I have both glorified it, and I will glorify it again," John 12:28. One reason more, if we consider that Christ was now to enter upon the great work of our redemption, and the preaching of the gospel, it will be less strange to conceive. That he prayed for the visible sealing of him to that work and office, by the coming of the Holy Ghost. To this purpose is that of the evangelist, "For him hath God the Father sealed," John 6: 27. It is a phrase borrowed from them, who gave their commissions under hand and seal; and this is certain, That upon his prayer God sent the holy Spirit, who sealed him, or allowed, and confirmed him to the office of our redemption; and therefore very probable it is, That his prayer might tend to that purpose: but herein take heed of excluding what was mentioned in the former opinion. For my part, I suppose Christ's prayer was both for himself and all believers; that the Holy Ghost might now be joined to the water, and that all others, that should ever after believe in his name (as afterwards he enlargeth his prayer) might have the Holy Ghost descend upon them, John 17:20.

5. Why was it that the Holy Ghost descended upon Jesus? I answer, for these reasons: 1. That John the Baptist might be satisfied; for this token was given John, when he first began to preach, "That upon whom he should see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost," John 1:33. It was a sure sign to the Baptist, whereby to know the Christ, whose harbinger and prodromus he was. 2. That Christ himself might be anointed, or installed into his function. "The Spirit of the Lord is upon me; because the Lord hath anointed me, to preach good tidings unto the meek," &c. Isa. 61:1,2. As Aaron and his sons were anointed with material oil, when they entered into their offices, so Christ was by the Spirit, as it were, anointed, that so he might receive his consecration, and institution for the office, that he was to enter on, viz. The preaching and ministry of the gospel.

6. Upon what account was it, That the Holy Ghost should reveal him. self at this time? And why in the form of a dove, rather than some other form?

To the first, I answer, The Holy Ghost now revealed himself; because the spiritual kingdom and sceptre of Christ, in and by which he was to rule all nations for ever, was now at hand. It was agreeable (saith my author, Dr. Lightf. Harm. of the Evan.) that the spiritualness of this kingdom should be sealed and confirmed by the Holy Spirit's shewing himself even in the beginning of it. The carnal rites of Moses were now to vanish, and his corporeal and ceremonial observances were now to be changed into a spiritual worship; and "neither at Jerusalem, nor at mount Gerizim,

nor elsewhere," must there be any more adoration with fleshly and earthly ceremonies, but he that will worship "God, must worship him in spirit and in truth," John 4:21.24. And therefore it is no wonder, if now the Holy Ghost do reveal himself: I say now, when his spiritual dominion by sanctification is to begin. Secondly, Because the Holy Ghost was now in a special manner to be restored again. Some observe, That he was visibly departed from Israel, after the death of the last prophets; and therefore now at his restoring, he comes in a visible and apparent form: and he lights on him, to whom it belongs to give the Spirit, and his gifts to whom he pleaseth. As John had preached, That Christ should baptize with the Ho ly Ghost; so now the Holy Ghost comes, and abides on Jesus Christ in the sight of John; as if the Father should have said, "Now I seal that power and privilege to Christ my Son, which John hath spoken; now the Holy Ghost is upon himself, and hereafter he shall baptize others with the same Holy Ghost." Thirdly, Because at the beginning of the gospel, it was most suitable, That a full, clear, and sensible demonstration of the whole Trinity should be made. The learned observe, That the Holy Ghost in scripture hath a special regard to express this mystery of the Trinity upon singular occasions: so the very first thing that is taught in all the Bible is this same mystery; "In the beginning God created," there is the Father, and "God said," there is the Word, or the Son; "and the Spirit of God moved," Gen. 1:1,2,3. there is the Holy Ghost. And the very first word of the Bible, that speaks of man, it holds out the Trinity as creating him; "And God said, Let us make man in our own image," Gen. 1:26. He saith, Let us, to show the Trinity of persons; and he saith, In our image, not in our images, to show the unity of essence. And when Moses begins to rehearse the law to Israel, the first thing he teacheth them is, the Trinity in Unity, and Unity in Trinity. "Hear, O Israel, the Lord our God, the Lord is one," Deut. 6:4. The last word One denotes the unity; the three words, The Lord our God, answer the three persons; and the middle word, our God, decyphers fitly the second person, who assumed our nature. How fit then was it, that at the beginning of the new world, and the new law, and the baptism of Christ, the three persons should be reveal. ed; especially since he ordained baptism to be administered in all their names?"Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," Matth. 28:19. But where is it revealed? See Matth. 3:16,17. where the Father speaks from Heaven, the Son comes out of the water, and the Holy Ghost appears in the likeness of a dove. This was the greatest meeting that ever was upon the earth; every person of the Trinity gives some sensible evidence of his presence at it.

To the Second, Why in the form of a dove rather than some other form? Many reasons are given: As,

1. To shew Christ's innocency, purity, simplicity, charity and love. 2. To shew what innocency and harmlessness should be in those that are baptized.

3. To answer the figure in Noah's flood; for as the dove at that time brought tidings of the abating of the waters, so now it brings tidings of the abating of God's wrath upon the preaching of the gospel: the first dove we find in the Bible is Noah's dove, with the olive branch in her bill, proclaiming peace; the next is David's dove, with feathers, silver white, as noting sincerity; then Isaiah's dove, mourning with her voice, as signify. ing patience. And, lastly, Christ's dove, innocent and harmless; now all these properties meet in this dove, the Spirit of God. Much more might I add to these, but I desire to hasten to some more edifying truths.