before it can be laid at ease, must labour before it can be at rest. The sore must be searched, or it cannot be cured. I wound and I heal.
2. The argument he used to enforce this call, was, For the kingdom of heaven is at hand. The prophets of the Old Testament called people to repent, for the obtaining and securing of temporal national mercies, and for the preventing and removing of temporal national judgments: but now, though the duty pressed is the same, the reason is new, and purely evangelical. Men are now considered in their personal capacity, and not so much as then in a social and political one. Now repent for the kingdom of heaven is at hand; the gospel-dispensation of the covenant of grace, the opening of the kingdom of heaven to all believers, by the death and resurrection of Jesus Christ. It is a kingdom of which Christ is the Sovereign, and we must be the willing, loyal subjects of it. It is a kingdom of heaven, not of this world, a spiritual kingdom: its original from heaven, its tendency to heaven. John preached this as at hand; then it was at the door; to us it is come, by the pouring out of the Spirit, and the full exhibition of the riches of gospel-grace. Now, (1.) This is a great inducement to us to repent. There is nothing like the consideration of divine grace to break the heart, both for sin and from sin. That is evangelical repentance, that flows from a sight of Christ, from a sense of his love, and the hopes of pardon and forgiveness through him. Kindness in conquering; abused kindness, humbling and melting. What a wretch was I to sin against such grace, against the law and love of such a kingdom! (2.) It is a great encouragement to us to repent; "Repent, for your sins shall be pardoned upon your repentance. Return to God in a way of duty, and he will, through Christ, return to you in a way of mercy." The proclamation of pardon discovers, and fetches in, the malefactor who before fled and absconded. Thus are we drawn to it with the cords of a man and the bands of love.
IV. The prophecy that was fulfilled in him, v. 3. This is he that was spoken of in the beginning of that part of the prophecy of Esaias, which is mostly evangelical, and which points at gospel-times and gospel-grace; see Isa. 40. 3, 4. John is here spoken of,
1. As the voice of one crying in the wilderness. John owned it himself; (John 1. 23.) I am the voice, and that is all. God is the Speaker, who makes known his mind by John, as a man does by his voice. The word of God must be received as such; (1 Thess. 2. 13.) what also is Paul, and what is Apollos, but the voice! John is called the voice, φωνὴ βῶντος—the voice of one crying aloud, which is startling and awakening. Christ is called the Word, which, being distinct and articulate, is more instructive. John, as the voice, roused men, and then Christ, as the Word, taught them ; as we find, Rev. 14. 2. The voice of many waters, and of a great thunder, made way for the melodious voice of harpers and the new song, v. 3. Some observe that, as Samson's mother must drink no strong drink, yet he was designed to be a strong man; so John Baptist's father was struck dumb, and yet he was designed to be the voice of one crying. When the crier's voice is begotten of a dumb father, it shews the excellency of the power to be of God, and not of man.
2. As one whose business it was to prepare the way of the Lord, and to make his paths straight; so it was said of him before he was born, that he should make ready a people prepared for the Lord, (Luke 1. 17.) as Christ's harbinger and forerunner: he was such a one as intimated the nature of Christ's kingdom, for he came not in the gaudy dress of a herald at arms, but in the homely one of a hermit. Officers are sent before great men to clear the way; so John prepares the way of the Lord. (1.) He himself did so among the men of that generation. In the Jewish church and nation, at that time, all was out of course; there was a great decay of piety, the vitals of religion were corrupted and eaten out by the traditions and injunctions of the elders. The Scribes and Pharisees, that is, the greatest hypocrites in the world, had the key of knowledge, and the key of government, at their girdle. The people were, generally, extremely proud of their privileges, confident of justification by their own righteousness, insensible of sin; and though now under the most humbling providences, being lately made a province of the Roman Empire, yet they were unhumbled; they were much in the same temper as they were in Malachi's time, insolent and haughty, and ready to contradict the word of God: now John was sent to level these mountains, to take down their high opinion of themselves, and to shew them their sins, that the doctrine of Christ might be the more acceptable and effectual. (2.) His doctrine of repentance and humiliation is still as necessary as it was then to prepare the way of the Lord. Note, There is a great deal to be done, to make way for Christ into a soul, to bow the heart for the reception of the Son of David; (2 Sam. 19. 14.) and nothing is more needful, in order to this, than the discovery of sin, and a conviction of the insufficiency of our own righteousness. That which lets will let, until it be taken out of the way; prejudices must be removed, high thoughts brought down, and captivated to the obedience of Christ. Gates of brass must be broken, and bars of iron cut asunder, ere the everlasting doors be opened for the King of glory to come in. The way of sin and Satan is a crooked way; to prepare a way for Christ, the paths must be made straight, Heb. 12. 13.
V. The garb in which he appeared, the figure he made, and the manner of his life, v. 4. They who expected the Messiah as a temporal prince, would think that his forerunner must come in great pomp and splendour, that his equipage should be very magnificent and gay; but it proves quite contrary; he shall be great in the sight of the Lord, but mean in the eye of the world; and, as Christ himself, having no form or comeliness; to intimate betimes, that the glory of Christ's kingdom was to be spiritual, and the subjects of it such as ordinarily were either found by it, or made by it, poor and despised, who derived their honours, pleasures, and riches, from another world.
1. His dress was plain. This same John had his raiment of camel's hair, and a leathern girdle about his loins; he did not go in long clothing, as the scribes, or soft clothing, as the courtiers, but in the clothing of a country-husbandman; for he lived in a country-place, and suited his habit to his habitation. Note, It is good for us to accommodate ourselves to the place and condition which God, in his providence, has put us in. John appeared in this dress, (1.) To shew that, like Jacob, he was a plain man, and mortified to this world, and the delights and gaieties of it. Behold an Israelite indeed! Those that are lowly in heart should shew it by a holy negligence and indifference in their attire; and not make the putting on of apparel their adorning, nor value others by their attire. (2.) To shew that he was a prophet, for prophets wore rough garments, as mortified men; (Zech. 13. 4.) and, especially, to shew that he was the Elias promised; for particular notice is taken of Elias, that he was a hairy man, (which, some think, is meant of the hairy garments he wore,) and that he was girt with a girdle of leather about his loins, 2 Kings 1. 8. John Baptist appears no way inferior to him in mortification; this therefore is that Elias that was to come. (3.) To shew that he was a man of resolution; his
