was effected by the washing of water upon the outward man, and the sanctification of the Holy Ghost in the inward man *.

In this interesting conversation with Nicodemus, which it is unnecessary here to mention in detail, our Lord communicated to him the fundamental doctrines of the Christian faith. First, the necessity of a new birth, or regeneration by baptism, and the Holy Spirit to salvation; secondly, the redemption of mankind by the death of Christ through faith of which death the brasen serpent was a type; thirdly, the original cause of this mode of redemption by the love of God 3.

SECT. XX.-The Witness of the Baptist concerning Christ.John iii. 22-36.

THE time which Christ continued in Jerusalem, after this anniversary of the Passover, is not named by the Evangelist; nor is it determinable in what part of Judæa Christ now made His abode after He quitted the capital; but it was probably near to the Jordan, for the conveniency of baptism. "John," it is related, "was baptizing in Enon near to Salim." It is not known where this place was; it is thought, from a comparison of expressions, that it was on the opposite side of the river to Bethabara; but not immediately upon the river Jordan, otherwise the remark could not have been appended,

4

Dean Stanhope.

5 Dr. Hales.

"because there was much water there "." Endeavours have been made, without success, to search for Ænon in its etymology, which is found to mean, in some dialects, the dove's fountain '. It was, probably, some large and spacious compass of ground, full of fresh springs and waters, and not any particular town or city. John's disciples were astonished at hearing that one of themselves, as they thought,-One who, like them, had received His baptism from John, was also baptizing, and was even more followed than their master. They get into controversy with the Jews, at this time also, as to the pre-eminence of the Judaical purification, and the Evangelical baptism; and they were, of course, twitted with the same speech, so commonly employed in more modern times against Protestants. See what comes of innovation! See what you have done to forsake the rites of Moses, and the traditions, for John's baptism! Now another is risen up, who sets up a new baptism;—and so there will be innovation without end!

John himself gives an answer to his disciples to satisfy them on both these " questions." He says, He who, by Divine authority, is entrusted with any commission, cannot exceed that commission since, therefore, God has only made me the forerunner of the Messiah, I cannot pretend to be equal with Him. He is like

unto a bridegroom, and I am only as one of the bridegroom's friends; but, as such, I rejoice to hear that He baptizes more than I do: and that "all men come unto Him." By the language and conduct here displayed by the Baptist, in his repressing the jealousy of his followers, and asserting the superiority and glory of Christ, the ministers of the Gospel may be instructed in the most pleasing manner, that they are to bear testimony to Him, and not to one another; to seek His glory, not their own; that the rising lights should do honour to those who have gone before them; and the setting ones should rejoice to be outdone by those who are coming after them; in short, that envious and jealous bickerings in furthering the work which is given us all to do the advancing of the kingdom and glory of God-should have no place with the disciples of the Lamb, on whom descended the Dove of peace'.

The disciples of John were, however, misinformed, when they said that, "He to whom thou bearest witness baptizeth;" for the Evangelist goes on to say, "Jesus Himself baptized not, but His disciples." It was true, however, that those who had been themselves baptized by John, did, by the authority, and under the supervision of Jesus, baptize others, which is a convincing proof,-if any were required,—that

'Bishop Pearce.

2

Bishop Porteus.

baptism is essential and necessary, as an introduction into Christ's religion; and that it is a ceremony enjoined by Divine authority, and sanctioned as indispensable by our blessed Lord Himself. Indeed, later in the Evangelical history, when Peter was preaching to a mixed company of Jews and Gentiles, in the house of Cornelius, he requires them to be baptized, even though they had all equally received the influences of the Holy Ghost. It is evident from this also, that the baptism by John, and the baptism of the Apostles and disciples of Jesus, were one and the same; and it is to be observed, likewise, that the administration of the ordinances of Christ, by His ministers, according to His institution, is equally as His own work; for the baptizing by the disciples is called the baptism by Jesus'. Among the reasons that may be assigned why "Jesus baptized not," are these: that the business of establishing the Gospel was of far greater importance than that of admitting men into it by the outward ceremony of water; and that had Jesus occasionally baptized Himself, jealousies would undoubtedly have arisen among the early converts, by some having received the rite from the Master, and others from the disciples only'.

We have now attained to the last accounts that are given by the Evangelists of the actions

3

Dr. Lightfoot.

4 Dr. Beausobre.

and ministry of John the Baptist whilst he was abroad and at liberty. All the Evangelists unanimously relate that our Saviour's journey into Galilee, which is the next thing mentioned in order by them, took place upon His hearing of the imprisonment of John; and this journey is a period in the New Testament story.

SECT. XXI. - Herod imprisoneth the Baptist. - Matt. xiv. 3-12; Luke iii. 19, 20.

THE cause of the imprisonment of John the Baptist is related to be, that he had reproved Herod the Tetrarch, (that is, Herod Antipas, the son of the bloody tyrant, called Herod the Great, who is called the Tetrarch, because he had a fourth part of the dominions of his father,) "for Herodias' sake, his brother Philip's wife." Antipas had been married a considerable time to the daughter of the king of Arabia; but, conceiving a violent passion for his brother's wife, he first seduced her affections from her husband, then dismissed his own wife, and married Herodias during the lifetime of his brother. This was strictly forbidden by the Levitical Law; because, although brothers were enjoined to marry the widow of a brother deceased, "to raise up seed unto his brother," yet here the husband was alive, and she had a daughter by him, whose name was Salome. It is related that king, and pleased

she "danced before the

5

Bishop Porteus.

6

Bishop Pearce.