The principal circumftances, which can be drawn, either from the Scripture, or the account of Jofephus, have fufficient agreement, to fhew, that the character of the Baptift was generally believed prophetical. The flatest of the two Jewish hiftorians exprefly calls him a prophet; and, whether this writer was a Jew in reality, or in pretence only, it feems to be equally certain, that he has given the true Jewish opinion concerning John. If he is esteemed a real Jew, then he ought also to be reckoned a credible judge and witness of the current notions of his countrymen ; but, on the contrary, if it be supposed, that he perfonated a Jewish character, and that in a very late period, it may then be obferved, that the reception and credit of his history among the Jews, even in preference to that of Jofephus, fufficiently fhews, that they justify and authenticate the fubftance of his story.

This belief, of the infpiration of John, seems to have been generally entertained without any view to the Meffiah. For, in the Gofpels, mention is made of difciples, that ftill adhered to, and visited, the Baptist in the prifon, when Chrift was in the full exercife

f Jofippon is fuppofed to have written about the eleventh century. Lardner, ubi fupra -8 Matth. ix, 14.

xi. 2.

of

of his miniftry; and of others, who observed exactly the frequent fasts, that John had prescribed, and, as it appears, blamed Chrift and his followers, for their disuse of fimilar reftrictions. We find also, in the Acts of the Apoftles, that Apollos, and fome Jews, whom St. Paul met with at Ephesus, knew, and had received, only the baptifm of John.

All the Jews of this description, as they seem to have believed the prophetical character of the Baptift, could have no other ground for admitting it, except that, upon which he was feparately confidered, and independent of the Meffiah. The immediate question then will be, upon what evidence the infpiration of John was acknowledged by thofe, who either overlooked, or violated, the connection between him and Chrift; and, whether that evidence was, or was not, fufficient to justify, in the fullest extent, the conclufion they drew. And, as this was the fecond of the three articles, proposed for prefent confideration, I endeavour, in the next place, if it be poffible, to affign fome of their reasons.

II. 1. In the plainness of his habit, and the exact abftinence of his life, which are diftinctly 'marked by the Evangelists, the Baptist

e xviii. 24. xix. 2. f See Grotius on Matth. iii. 4. Compare Zech. xiii. 4. Kings i. 8. 1 Chron. xxi. 16.

carried

carried all the outward appearances of a prophetical character. His diftinguished holiness, and the fervent and authoritative style, in which he rebuked the vices and the finners of his time, would naturally engage the utmost respect and veneration of all, that were religiously disposed. And, as the communication between God and his people, seemed to be renewed of late, by the return of a miraculous power at the waters of ' Bethesda, they would perhaps be the more readily inclined, to expect the revival of prophecy among them, and, on finding the reputed characteristics of a prophetical spirit in the Baptift, to attribute inspiration to him.

f

2. This impreffion, in favour of John, might also be confirmed, by his ministry of Baptifm, and his call to Repentance. For their own principles would naturally dispose them to take especiall notice of both these particulars.

Baptism was a facrament of the Jews, and was administered by John in the customary

f John v. 4.

8 Vorftius enumerates fix concomitants or antecedents of prophecy among them were; Sequeftration from the common and profane manner of living- -Seafonableness of the time: for they held all times not equally seasonable. ad Maimonid, de fund. Leg. c. 7.

form.

form. Their fathers had been baptized unto Mofes, or unto that difpenfation of religion and worship, which God established among them by his ministry; and as, under the Law of Mofes, the "old world," as they termed it, Baptifm had been their facrament of original admiffion; fo alfo, from their conftruction of the prophecies, and from popular tradition, they looked for the fame means of initiation to the new world" under the Meffiah. The call to Repentance agreed equally with their preconceptions.. The maxim was received among them', If Ifrael repent but one day, presently the Redeemer cometh. Whether they entertained juft notions of Baptism and Repentance, or otherwife, is not confidered here; but the present queftion is, fimply, whether the use of Baptism, and the call to Repentance, were likely to be deemed the accomplishment of their own traditions, and, on that account, apparent indications of a prophetical spirit in the

h I Corinth. x. 2.

1 Part, pag. 466.

Heb. ix. 19.

i See Grot. on John i. 25.

Lightfoot Har.

But a baptifm, like that of John, to initiate them to a new Religion, feems not to have been expected.

Lightfoot. Har. 1ft part, pag. 9. et paffim. 1 Lightfoot, Vol. 2. Har. 1ft part, pag. 10.

Baptist;

Baptist; and this perhaps may be conceiveable.

3. But the prefumption of the infpiration of John, in whatsoever degree the circumstances, hitherto mentioned, can be fuppofed to have suggested it, would be confiderably strengthened by the universal expectation of the Meffiah. Syria had been fubdued, and annexed to the great empire of Rome; and, as the time, limited in the prophecy of "Daniel, was confeffedly elapfed, the Kingdom of the God of heaven, which he had foretold, under Meffiah the Prince, was immediately expected to appear. The univerfal prevalence of this expectation in Ifrael, at that time, has been indifputably fhewn by writers both facred and profane. "The kingdom of heaven is at hand," was therefore a notice, likely to further every previous fuppofition of an infpired character in the Baptift.

n

4. But above all, the miraculous circumstances, that attended the conception, and infancy, of John, if generally known, would greatly facilitate his admiffion, as a prophet.

Chap. 9.

a Luke xix. 11. Sueton. in Vefp. c. 4.

When