girdle was not fine, such as were then commonly worn, but it was strong, it was a leathern girdle; and blessed is that servant, whom his Lord, when he comes, finds with his loins girt, Luke 12. 35. 1 Pet. 1. 13.
2. His diet was plain; his meat was locusts and wild honey; not as if he never ate any thing else; but these he frequently fed upon, and made many meals of them, when he retired into solitary places, and continued long there for contemplation. Locusts were a sort of flying insect, very good for food, and allowed as clean; (Lev. 11. 22.) they required little dressing, and were light, and easy of digestion, whence it is reckoned among the infirmities of old age, that the grasshopper, or locust, is then a burthen to the stomach, Eccl. 12. 5. Wild honey was that which Canaan flowed with, 1 Sam. 14. 26. Either it was gathered immediately, as it fell in the dew, or rather, as it was found in the hollows of trees and rocks, where bees built, that were not, like those in hives, under the care and inspection of men. This intimates that he ate sparingly, a little served his turn; a man would be long ere he filled his belly with locusts and wild honey: John Baptist came neither eating nor drinking, (ch. 11. 18.)—not with the curiosity, formality, and familiarity that other people do. He was so entirely taken up with spiritual things, that he could seldom find time for a set meal. Now, (1.) This agreed with the doctrine he preached of repentance, and fruits meet for repentance. Note, Those whose business it is to call others to mourn for sin, and to mortify it, ought themselves to live a serious life, a life of self-denial, mortification, and contempt of the world. John Baptist thus shewed the deep sense he had of the badness of the time and place he lived in, which made the preaching of repentance needful; every day was a fast-day with him. (2.) This agreed with his office as Christ's forerunner; by this practice he shewed that he knew what the kingdom of heaven was, and had experienced the powers of it. Note, Those that are acquainted with divine and spiritual pleasures, cannot but look upon all the delights and ornaments of sense with a holy indifference; they know better things. By giving others this example he made way for Christ. Note, A conviction of the vanity of the world, and every thing in it, is the best preparative for the entertainment of the kingdom of heaven in the heart. Blessed are the poor in spirit.
VI. The people Who attended upon him, and flocked after him; (v. 5.) Then went out to him Jerusalem, and all Judea. Great multitudes came to him from the city, and from all parts of the country; some of all sorts, men and women, young and old, rich and poor, Pharisees and Publicans; they went out to him, as soon as they heard of his preaching the kingdom of heaven, that they might hear what they heard so much of. Now, 1. This was a great honour put upon John, that so many attended him, and with so much respect. Note, Frequently those have most real honour done them, who least court the shadow of it. Those who live a mortified life, who are humble and self-denying, and dead to the world, command respect; and men have a secret value and reverence for them, more than one would imagine. 2. This gave John a great opportunity of doing good, and was an evidence that God was with him. Now people begin to crowd and press into the kingdom of heaven; (Luke 16. 16.) and a blessed sight it was, to see the dew of the youth dropping from the womb of the gospel-morning, (Ps. 110. 3.) to see the net cast where there were so many fish. 3. This was an evidence, that it was now a time of great expectation; it was generally thought that the kingdom of God would presently appear; (Luke 19. 11.) and therefore, when John shewed himself to Israel, lived and preached at this rate, so very different from the Scribes and Pharisees, they were ready to say of him, that he was the Christ; (Luke 3. 15.) and this occasioned such a confluence of people about him. 4. Those who would have the benefit of John's ministry must go out to him in the wilderness, sharing in his reproach. Note, They who truly desire the sincere milk of the word, if it be not brought to them, will seek out for it: and they who would learn the doctrine of repentance must go out from the hurry of this world, and be still. 5. It appears by the issue, that of the many who came to John's baptism, there were but few that adhered to it; witness the cold reception Christ had in Judea, and about Jerusalem. Note, There may be a multitude of forward hearers, where there are but a few true believers. Curiosity, and affectation of novelty and variety may bring many to attend upon good preaching, and to be affected with it for a while, who yet are never subject to the power of it, Ezek. 33. 31, 32.
VII. The rite, or ceremony, by which he admitted disciples, v. 6. Those who received his doctrine, and submitted to his discipline, were baptized of him in Jordan, thereby professing their repentance, and their belief that the kingdom of the Messiah was at hand. 1. They testified their repentance by confessing their sins; a general confession, it is probable, they made to John that they were sinners, that they were polluted by sin, and needed cleansing; but to God they made a confession of particular sins, for he is the party offended. The Jews had been taught to justify themselves; but John teaches them to accuse themselves, and not to rest, as they used to do, in the general confession of sin made for all Israel, once a year, upon the day of atonement; but to make a particular acknowledgment, every one of the plague of his own heart. Note, A penitent confession of sm is required in order to peace and pardon; and those only are ready to receive Jesus Christ as their Righteousness, who are brought with sorrow and shame to own their guilt, 1 John 1. 8. 2. The benefits of the kingdom of heaven, now at hand, were thereupon sealed to them by baptism. He washed them with water, in token of this—that from all their iniquities God would cleanse them. It was usual with the Jews to baptize those whom they admitted Proselytes to their religion, especially those who were only Proselytes of the gate, and were not circumcised, as the Proselytes of righteousness were. Some think it was likewise a custom for persons of eminent religion, who set up for leaders, by baptism to admit pupils and disciples. Christ's question concerning John's baptism, Was it from heaven, or of men? implied, that there were baptisms of men, who pretended not to a divine mission; with this usage John complied, but his was from heaven, and was distinguished from all others with this character, It was the baptism of repentance, Acts 19. 4. All Israel were baptized unto Moses, 1 Cor. 10. 2. The ceremonial law consisted in divers washings or baptisms; (Heb. 9. 10.) but John's baptism refers to the remedial law, the law of repentance and faith. He is said to baptize them in Jordan, that river which was famous for Israel's passage through it, and Naaman's cure; yet it is probable that John did not baptize in that river at first, but that afterward, when the people who came to his baptism were numerous, he removed to Jordan. By baptism he obliged them to live a holy life, according to the profession they took upon themselves. Note, Confession of sin must always be accompanied with holy resolutions, in the strength of divine grace, not to return to it again.
7. But when he saw many of the Pharisees and Sadducees come to his baptism,
