SERMON XIX.
CHRIST'S BAPTISM, A TOKEN OF PENTECOST.

WHITSUNTIDE.

S. LUKE iii. 21, 22.

"Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon Him."

WITHOUT question, there is a deep and mysterious connexion between the Baptism of our Saviour and the coming of the Holy Ghost upon the Apostles. They are, if we may so speak, parts of the same wonderful work of God, the saving Christian people by the kingdom of heaven. Christ's Baptism was the beginning, the coming down of the Holy Ghost on the day of Pentecost was the middle, the Baptism of each Christian is, in a certain sense, part of the end. First, the Holy Spirit came down on Jesus Christ, our Head and Surety; then on the whole body or assembly of the Apostles and other Christians at Jerusalem, to make them truly Christ's Body; thirdly, He descends upon each individual person, first in Baptism and afterwards in Confirmation, to make each one individually a member of that Body, a partaker of the blessing.

Accordingly, as the heaven was opened at the Baptism of our Holy Lord Jesus, and the Spirit of God was seen descending, in a bodily shape, like a dove, and abiding upon Him, so was the heaven silently opened, as on this day, ten days after the Ascension, and the Holy Ghost was again seen and heard, coming down with a rushing mighty sound, with cloven tongues, like as of fire, which settled on each of the Apostles, and they began to speak with other tongues, as the Spirit gave each one power to do. That is, being filled with the Holy Ghost, they presently set about the great work, to which they were called, of preaching to all nations in their several languages; as our Lord, for His part, being filled with the same Spirit, went out straightway into the wilderness, to accomplish that great combat with the devil, wherewith His ministry was to begin.

Our Saviour was praying, after His Baptism, when the Holy Ghost came upon Him. So the Apostles, when they returned from witnessing His Ascension, continued with one accord in prayer and supplication, until He sent the Comforter according to His promise. As it was the same heavenly Person Who came down first upon the Head and afterwards upon the members, so there was, by God's providence, a great resemblance between the outward tokens given in the one case and in the other.

And one thing we shall do well to observe, for the better understanding of the great things which God has done for us; that it was not one or more special gifts of the Holy Ghost, but the Holy Ghost, the third Divine Person Himself, Who came down first on our Lord and afterwards on His Church. That Holy and Blessed Spirit has innumerable gifts and graces, which, both before and after the day of Pentecost, He divideth to every man severally as He will; but the greatest Gift of all, the Infinite, Unspeakable Gift, is His coming down in His own Person to dwell in the souls and bodies of men, join them as true members to Jesus Christ, and cause them to have from Christ a new and heavenly life.

It is the Holy Ghost Himself, not the gifts of the Holy Ghost only, for which to-day we give God thanks; and although many gifts and graces had been vouchsafed to favoured persons in all times before, the Holy Ghost Himself had not been given. S. John informs us, that He "was not yet given, because that Jesus was not yet glorified."

Abraham, therefore, Isaac and Jacob, Joseph and Samuel, Moses and Joshua, Job and David, Elijah, Daniel, and the Prophets, great and holy and good as they were, and mightily blessed with the gifts of God's Spirit, yet that very Spirit Itself they had not yet, in the same sense as Christians have It after their Baptism: they were not yet regenerate, they were not yet members of Christ, they were not yet in the kingdom of heaven. This greatest blessing they have obtained or shall obtain, in some way unknown to us, after their departure out of this world; as S. Paul teaches in the epistle to the Hebrews: "These all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect," But to the Church this astonishing change was wrought openly, as on this day; and ever since then, every little child who is made a member of Christ by Baptism, had thereupon the Holy Ghost dwelling in him, in a nearer and more heavenly way than He dwelt in S. John the Baptist, who was the greatest saint before Christ came.

We have our Lord's own word for this: "Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist; notwithstanding he that is least in the kingdom of heaven is greater than he."

So great and precious is the heavenly gift, the Holy Comforter entering into men's hearts; and it could not be before this time, because that until now "Jesus was not yet glorified." And of this, the promise of the Father to Christ's members, the Spirit descending on Christ Himself, was a Type, a First-fruit, and a Beginning.

Now although the gifts of the Holy Ghost were not always accompanied with outward and sensible signs, yet the Holy Ghost Himself, descending as He did on our Lord and on the Church, has always, so far as appears from Scripture, seen fit to manifest Himself thus outwardly. When He came down on Jesus Himself, it was "in a bodily shape like a Dove," and with the voice of the Almighty Father, "This is My beloved Son, in Whom I am well pleased." When He came down on the Church, there was an appearance of fiery tongues, cloven tongues of fire, that sat upon each of the Apostles. When He comes to each one of us in Baptism, then also there is both a sight and a voice; the sight of the water wherein the person is baptized, the sound of the priest's voice saying the holy words, "I baptize thee in the Name of the Father, the Son, and the Holy Ghost."

So that we are no more to doubt whether an infant, rightly baptized, had received the Holy Spirit, than S. John the Baptist doubted of the Spirit's descending and remaining on our Lord, when he had seen the Dove and heard the voice; no more than we should have doubted, had we stood by on the Day of Pentecost, and heard the rushing mighty wind, and seen the cloven tongues like as of fire. Our own Church's direction to us is, "Doubt ye not therefore, but earnestly believe" these things.

But further, we may plainly see that those outward tokens of the Holy Comforter's Presence do not only make us sure of that Presence, but also instruct us not a little in the manner and in the greatness of the change He works in us. Water, for example, pure water, springing out of the earth, or dropping from heaven by the immediate gift of God; who sees not at once, that it represents the refreshing and cleansing power of that Divine grace, which, coming direct from God, purifies the stain of our hearts, and makes us strong and active to keep the commandments? Who is not reminded by it of the living water which the Lord hath promised to give us, not only to quench our thirst for the time, but to be in us "a well of water springing up into everlasting life?"

Again, what signified the fiery tongues which settled upon each of the saints on this great Day of Pentecost? We perceive in a moment that the shape of tongues was intended to point out the gift of divers languages, which was suddenly communicated to all of them. But why was it in the substance of fire? Surely, because of the searching power of Christ's Spirit, which in a wonderful manner tries every man's heart, of what sort it is, penetrating into all the dark corners of our souls, and where it is not resisted, enlightening, warming, melting all; spreading all ways, and transforming all into its own nature, sometimes not without grievous pain and suffering. Think of grace working in this manner, and you will presently see that it is like a refiner's fire, purifying the elect of God, and purging them as gold and silver, that they may stand the terrible trial of the Last Day.

Lastly and chiefly, consider well the wonderful appearance in the text. When the Lord of all had been baptized, and was praying, He went up straightway out of the water, "and the Holy Ghost descended in a bodily shape like a dove upon Him." It is probable that the appearance of fire, or of a bright cloud, which had taken in former times the shape of a pillar guiding the Israelites, and which afterwards took that of fiery tongues lighting on the Apostles, now hovered over the Blessed Jesus in somewhat of the form of a dove, with wings spreading over Him; and we may be certain that it came down with the gentle steady motion of a dove.

What are we to learn from this? For we may be sure it is not told us in vain. The second Person of the Blessed Trinity, partly because of His unspeakable patience, and lowliness, and innocency, is often, we know, called a Lamb; and doubtless we may discern the same kind of reason, why the Third Person vouchsafes to represent Himself as a Dove.

We may think, for instance, of the prayers, the "dovelike moanings," which this blessed Comforter puts into the hearts of God's people. "The Spirit," says S. Paul, "helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit Itself maketh intercession for us with groanings which cannot be uttered." That is a true saint's description of the sacred Spirit of God and of Christ, earnestly praying in the hearts of Christ's people, filling them with longing desires and earnest breathings after heavenly things, causing them to cry mightily unto God, to thirst and long after heavenly delights, as the hart after the rivers of waters. Herein the Holy Ghost is like a dove, because the dove goes on in such wistful, plaintive, longing tones, sometimes far into the night, very often in the early morning. They who lie awake, or who are about betimes, know the sound very well; and one can hardly listen to it without feeling as if it told us, what a restless thing this world is, and how we have need to set our hearts on an infinitely better treasure, which as yet is far away from us. And it goes on, like a person earnest in prayer, still repeating the same note, as if it could never be tired nor stop, until it had found the rest which its soul loveth. Such is the voice of the Holy Ghost in prayer, inwardly uttered in a Christian's heart; and because it is like the unwearied melancholy tones of the dove, that may be one reason, why the Blessed Comforter came down on our Lord in a bodily shape like a dove.

This reason is given us by a great and holy Bishop, S. Augustine; and he adds another, the simple harmless innocence of the dove; and yet another, its gentle, peaceful, loving nature: whereby it becomes the token both of truth and charity. And whereas it is said, that the dove never forsakes its mate, this may serve to remind us of the Infinite unchangeable love of the Most High God, enduring for ever and ever upon them that fear Him. His promise is, "I will never leave thee nor forsake thee." "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget; yet will not I forget thee."

In these and other ways the holy Dove is God's token to us of the Almighty and Blessed Comforter; and it is also His token of the grace which He bestows upon His Church. For such as He is, such He would have us to be. The very purpose and glory of our Christian calling is to bring us back to God's Image, from which we are so sadly fallen.

"We know not yet what we shall be, but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is." The Church, therefore, the sanctified, is called in Scripture a Dove, as well as the Holy Spirit Who comes to sanctify. The Church is called a Dove, as when it is said, "My Dove, my undented, is but one; she is the only one of her mother, she is the choice one of her that bare her:" because there is but one Church, to which all the promises are made. Again, each obedient Christian soul too, in which Christ delights to dwell by His Spirit, is compared to this sacred bird, the Dove: because it is changed by the indwelling Spirit into His own likeness; to be gentle and loving, simple and peaceful like Him. Thus David wishes that he had "wings like a dove," grace and help, such as is given to the saints, to flee away from the troubles of the world, and be at rest in holy meditation. Thus our Lord Himself is introduced, mercifully encouraging the devout soul to present herself before Him in prayer, and tell Him all her wants. "O my Dove, that art in the clefts of the rock," (that is, whose thoughts are in the wounds of the Holy Jesus, as the wild pigeon makes her nest in the cliffs by the sea,) "let me see thy countenance, let me hear thy voice." Thus that ancient dove, which Noah sent out of the Ark, was a type of the true spiritual mind abiding with our Lord in His Church, and finding no rest any where else; and wherever her thoughts wander, even in this lower world, still finding tokens of peace and hope, and humbly acknowledging God's mercy in them, as Noah's dove returned to him and to the Ark, with an olive-leaf plucked off in her mouth.

We see, then, our calling, Christian brethren; we see what our Lord would have us be; we see what especial graces and virtues He sets before us, to be thought on, and prayed for, this high and holy day. We are to be simple and harmless as doves. It is His own Word; we are to be simple and harmless. We are to put far away from us the unchristian fancy, that it is good to be knowing about wickedness. Never again, as long as we live, are we to be ashamed of that happy ignorance, whereby God's fatherly care would keep us out of mischief. Never again are we to imagine, with Eve, that it becomes us to know something of evil as well as of good.

Remember this in particular, you that are preparing to be confirmed. The consecrated hands of the Bishop are, we hope, soon to be spread over you, in token of the presence and outstretched wings of that Dove which descended on our Saviour. See, He warns you, how you are to get yourselves ready for that aweful yet blessed moment. Be "harmless as doves." Be "simple concerning evil." Make up your minds to that saying of a wise man of old: "The knowledge of wickedness is not wisdom, neither at any time the counsel of sinners prudence." Care not to seem clever and knowing among foolish men; care not for their ridicule, when you know you are trying to please God.

Then, remember that Christ's Dove is undefiled; and think what a miserable thing it will be, should you come to kneel before God with any wilful impurity of heart and life, and bring a curse on you instead of a blessing. Remember that Christ's Dove is without gall, without bitterness, or malice, or spite, or envy. She is very gentle, and has good words, aye, and kind thoughts too, and prayers, for them "that despitefully use her and persecute her."

Remember lastly, that Christ's Dove is full of lowly and earnest meanings to Him; she prays and mourns continually, because, though contented with her condition in this world, she is ever longing to be in a better world. She thirsts for God, yea, even for the living God: her thought by day and by night is, "When shall I come to appear before the presence of God?"

My brethren, if we know in our secret hearts that these marks of the saintly character, these tokens of Christ's love, find as yet little in us to answer to them, let us not rest, let us be afraid; for it is probable that we are far worse than we know: let us be afraid, but never let us despair. We cannot indeed enter heaven, until we are greatly changed. But this Spirit is mighty to change us, as well as All-Holy to hate our sins. He can do great things in a short time, in making the proud lowly, the unkind gentle, the worldly full of penitential love; He came to us in Holy Baptism, and pledged Himself to do so, if we sincerely and with all our hearts call upon Him in good time. Call upon Him, and seek Him early, and you will find Him waiting at your doors. He will prepare you to meet your Saviour, and your Saviour will carry you into heaven.

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