suggesUon helps us to a more precise view of the distinction between the two baptismii,. nnd the relation of one to the other. J. WATED-BAPTIBM 18 THE TYPE OF PUTTING OFF BURFACII ACTS OF SIN. Attentio• should be fixed on the ministry of water. It washes off; it cleanses surfaces. "The result of John's baptism, even for those who received it faithfully, <lid not go beyond the change of character and life implied in repentance." Illustrate by the advice given to the different classes who ea.me to John. They were to cease their wrong-doing, to put away their characteristic fa.nits, to wash off their particular sins from the record of their lives. In a similar way Isaiah pleads, "Wash you, make you clean; put a.way the evil of your doings from before mine eyes; cease to do evil" (Isa. i. 16). This is the proper beginning of moral reformation; but it is only a. beginning. II. FmE-BAPTIBM IS THE TYPE OF BURNING OUT THE SOUL OF BIN, THE LOVE OF BIN. Fire is a cleanser; it is, indeed, the supreme cleanser, beca.use it searches into the very substance of a thing. So fire is applied to metals. The fire is to "try every man's work, of what sort it is." Christ is to deal with that spiritual condition out of which the acts of sin come. To put the matter sharply, John only dealt with actions and opinions. Christ deals with feelings, and will; cleansing the very thoughts of the heart.-R. T. Ver. 12.-0hrist's unq:ienchable fire. It is not possible to think that John could have referred to what we call" hell-fire "-the punishment-fires of the next life. And we need have no definite opinions concerning the nature of that fire in order to under- stand John's figure here. Speaking of Messiah's actual present work in souls, he calls it a "baptism of fire," and he further remarks on its severity and continuity. His baptism of water was but of a temporary and symbolical character. Christ's baptism of fire would be permanent and spiritually real-a fire that would go on burning until all the world's evil was burned up. As illustration, note that "every year all effete substances that have served their purpose in the old form are burnt up in the autumn fire of nature, and Ol'.ly what has prornise of life and usefulness passes, scatheless through the ordeal. '!'his flaming besom of nature's fire sweeps from sight in the most obscure nooks, as well as in the most open places, the impurities of death and decay, in order to prepare the stage for fresh life and new growth." I. THE SEVERITY OF CHRIST'S WORK. Apparently John's seems to be more arresting and severe; but really it does not prove to be so. There is all the difference between "washing off" and "burning out." The very forces themselves, "water," "fire," suggest the distinction. Repentance seems severe; the after-time resolute dealing with sin and rooting it out is much more severe. Christian keeping on is much more stern than Christian beginning. Illustrate by the Book of Revelation. The living Christ is actually present in his Churches, and at work, making them altogether white; and nil the forces, famine, war, commotions, disease, etc., are the fires in which he is burning away the dross, and making the silver shine perfectly white. He were no true friend of sinners if he withheld necessary severity. II. 'l'HE CONTINUITY OF CHRIST'S WORK. What is presented to thought is, that nothing will check or stop the Divine fire-cleansing. 'l'hat it will stop when its work is done is assumed. The fire will keep on consuming as long as there is anything to consume, but no one conceives evil to be eternal. Christ will burn on until his burn- ing work is needed no more.-R. T. Ver. 15.-The claims of righteousness, "For thus it becometh us to fulfil all righteousness." The term "righteousness" here plainly means the lawful claims of the authority to which, nt a given time, we are subject. It may be the Mosaic Law. It may be the Chri~tian law. But the point of our Lord's answer is really this: "'l'he Messianic law is not yet come in; it is not yet established; I am still under the Mosaic Law; that requires my obedience to the Jehovah-prophets who may be raised up; I have no right to make laws for myself. I must obey the Law I know until that. Law is evidently set aside for another." It is the answer of the truly loyal Jew, of the man who personally feared God, and meant to show his fear by e. simple, unquestion- ing, persistent obedience. I. TBE 0LAIMB OF THE RIGilTE0UBNESB WE KNOW. Every man must be judged in the 102 THE GOSPEL ACOORDING TO ST. MATTHEW. [011. rv. 1-25.
light of his response to those claims. A man cannot be judged in the light; of a righteousness that somebody else knows, or that he may get to know some day. He is responsible if be might have known of a higher righteousness, and made no effort to use his opportnnity. From a later standpoint it would have been fitter for Jesus to baptize John; but from that standpoint it was the right thing for John to baptize Jesus. What is our idea of right to-day, And what is our conduct regarded as a response to our idea? II. THE CLAIMS OF THE RIGHTEOUSNESS WE HA y COME TO KNOW. For the standard of righteousness can improve; it does change. Our Lord distinctly apprehended stages in the conception of righteousness when he said, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees." And the old standard ceases to be our standard when we have gained a new and a better. Illustrate by the disciples found who had only reached to J obn's baptism. St. Paul instructed them in the more perfect way, and they were baptized in the Name of Christ.. So elevation of the standard ofrighteousness brings serious increase of personal responsibility.-R. 'f.