BOOK 5. THE MESSAGE.
CHAPTER 1.
5.1.3. Of the Baptism of Jesus.
Of the Baptism of Jesus.
For the Baptism of Christ. He that formerly was circumcised would now be baptised, he was circumcised to sanctify his church that was, and he was baptised 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 show himself to the world, and "he comes from Galilee to Jordan, to John to be baptised of him," Matt. iii. 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: --
- What reason had Christ to be baptised?
- How was it that John knew him to be Christ?
- Wherein was the glory of Christ's baptism?
- What was the prayer of Christ, at, or after his baptism?
- Why was it that the Holy Ghost descended on Jesus?
- 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 baptised? We find John himself wondering at this, "I have need to be baptised of thee, and comest thou to me?" Matt. iii. 14. Many reasons are given for Christ's baptism, As,
(a). That by this symbol he might enter himself into the society of Christians; 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.
(b). That he might bear witness to the preaching and baptism of John, and might reciprocally receive a testimony from John.
(c). That by his own baptism, he might sanctify the water of baptism to his own church.
(d). That he might give an example himself of the performance of that, which he enjoined others.
(e). That he might receive testimony from heaven, that he was the Son of God.
(f). That he might fulfil all righteousness: not only the moral, but the figurative, ceremonial and typical: some think that the ceremony, 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. xxix. 4. Lev. viii. 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 baptise with water, the same said unto me, on whomsoever thou shalt see the Spirit descending, and abiding on him, the same is he that baptiseth with the Holy Ghost," John i, 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, he 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 i. 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 honoured, 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 held, 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 baptised, and praying, the heavens were opened," Luke iii. 21. This was the manner of those that were baptised, as soon as they were baptised to come out of the water and pray, and some think that these words, "They were baptised of him in Jordan, confessing their sins," Matt. iii. 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 purpose? Some say to the same purpose as his prayers were usually, as in John xvii. "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 xii. 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 vi. 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, as should ever after believe in his name (as afterwards he enlargeth his prayer) might have the Holy Ghost descend upon them, John xvii. 20.
5. Why was it that the Holy Ghost descended on Jesus? I answer, for these reasons;
(a). 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 baptiseth with the Holy Ghost," John i. 33. It was a sure sign to the Baptist, whereby to know the Christ, whose harbinger and prodromus he was.
(b). 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" etc. Isa. lxi. 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 himself 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 forever, 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 showing himself even in the beginning of it. The carnal rites of Moses were now to vanish, and his corporal 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 iv. 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 baptise with the Holy 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 baptise 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. i. 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, i. 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. vi. 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 revealed; especially since he ordained baptism to be administered in all their names? "Baptising them in the name of the Father, and of the Son, and of the Holy Ghost," Matt, xxviii. 19. But where is it revealed? See Matt. iii. 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,
(a). To show Christ's innocency, purity, simplicity, charity and love.
(b). To show what innocency and harmlessness should be in those that are baptised.
(c). 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 signifying 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.
Use. From this baptism of Christ, we may learn a practical necessary truth; there is a generation that cries down baptism of water, and upon this score; because they suppose it was proper to John, to "baptise only with water and to Christ, to baptise only with the Holy Ghost and with fire." Indeed, Christ in his own person, baptised none otherwise but with the Holy Ghost; immediately after his ascension, he sent his Spirit upon the church, and baptised them with fire, the Spirit appearing like a flame; and to this day, (though not visible) he baptiseth all the saints with the Holy Ghost, and with fire: but for all this, he appointed John, and not only John but all his apostles, and their successors forever, to baptise with water, and they did so, and yet do so, obeying the perceptive words of Christ, which were almost the last words that he spake upon the earth. And though Christ himself did not baptise with water; yet Christ himself (we see here) was baptised with water, he himself enters in at that door, by which his disciples must forever follow after him; and indeed therefore he went in at that door of baptism, that he might hallow or sanctify the entrance, which himself made to the house he was now a building. And for the difference they make betwixt Christ's baptism and John's baptism; what is this to the purpose! We all know that in baptism are two parts: the outward part, and the inward part: you may call them, (if you please) the outward baptism and the inward baptism: the outward baptism is of the minister, but the inward baptism is of Christ. But must we separate these, or rather join them, (if these in ordinary must be joined) as we find them in Christ, and as we desire they may be in us? I cannot see but the baptism we use, and the baptism of John, are in nature and substance one, and the very same. For,
1. "John preached the baptism of repentance for the remission of sins," Mark i. 4. They have therefore the same doctrine, and the same promise.
2. The baptism ministered by John, pertained "to the fulness of all righteousness," Matth. iii. 15. and Luke vii. 29, 30, testifies, that the publicans and people being baptised by John, they "justified God; but the Pharisees despised the counsel of God against themselves, and were not baptised." Only herein lies the difference, that John baptised in Christ that should die, and rise again; but we baptise in the name of Christ, that was dead, and risen again. It is a difference in respect of circumstance but not of the substance. Oh, take heed of throwing away the baptism of water, upon the pretence of the baptism only with fire! Christ (we see) hath joined them together, and let no man separate them asunder; Christ himself was baptised with fire, and yet Christ himself was baptised with water.