SECT X. Christ installed into his Ministery by baptisme and by the unction of the Holy Ghost his Pedegree by his Mother Mary St. Matthew Chap. III. St. Marke Chap. I. St. Luke Chap. III. Ver. 13. THen 〈◊〉 Jesus from Galilee to Jordan unto John to bee baptized of him ver 9. AND it came to passe in those dais that Jesus came from Nazareth in Galilee  14 But John forbad him saying I have â—â—ed to bee baptized of thee and commest thou to me 15 And Jesus answering said unto him Suffer it to be so now for this it becommeth us to fulfill all righteousnesse Then hee suffered him   16 And Jesus when hee was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him 17 And lâ—e a voice from heaven saying This is my beloved Son in whom I am wel pleased and was baptized of John in Jordan 10 And straightway comming up out of the water he saw the Heavens opened and the spirit like a Dove descending upon him 11 And there came a voice from heaven saying Thou art my beloved Son in whom I am well pleased ver 21. NOw when all the people were baptized And it came to passe that Jesus also being baptized and praying the heaven was opened 22. And the holy Ghost descended in a bodily shape like a Dove upon him and a voice came from heaven which said Thou art my beloved Son in thee I am well pleased 23 And Jesus himselfe began to bee about thirty yeeres of age being as was supposed the Sonne of Joseph which was the sonne of Heli 24 Which was the sonne of Mattâ—at which was the sonne of Levi which was the sonne of Melchi which was the sonne of Janna which was the sonne of Joseph 25 Which was the sonne of Matthias which was the sonne of Amos which was the sonne of Naum which was the sonne of Esli which was the sonne of Nagge 26 Which was the sonne of Maath which was the sonne of Matthias which was the sonne of Semei which was the sonne of Joseph which was the sonne of Juda 27 Which was the sonne of Joannâ— which was the sonne of â—hâ—sa which was the sonne of Zorobabel which was the sonne of Salâ—thiel which was the sonne of Neri 28 Which was the sonne of Melchi which was the sonne of Adâ—i which was the sonne of Cosam which was the sonne of Elmodam which was the sonne of Er 29 Which was the sonne of â—â—se which was the sonne of Eliezâ—â— which was the sonne of Joram which was the sonne of Matthat which was the sonne of Levi 30 Which was the sonne of Simeon which was the sonne of Judah which was the sonne of Joseph which was the sonue of Jonan which was the sonne of Eliakim 31 Which was the sonne of Melea which was the sonne of Menan which was the sonne of Mattatha which was the sonne of Nathan which was the sonne of David 32 Which was the sonne of Jesse which was the sonne of Obed which was the sonne of Booz which was the sonne of Salmon which was the sonne of Naasson 33 Which was the sonne of Aminadab which was the sonne of Aram which was the sonne of Esrom which was the sonne of Phares which was the sonne of Juda 34 Which was the sonne of Jacob which was the sonne of Isaac which was the sonne of Abraham which was the sonne of Thara which was the sonne of Nachor 35 Which was the sonne of Saruch which was the sonne of Ragan which was the sonne of Phaleg which was the sonne of Heber which was the sonne of Sala 36 Which was the sonne of Cainan which was the sonne of Arphaxad which was the sonne of Sâ—m which was the sonne of Noah which was the sonne of Lamech 37 Which was the sonne of Methusala which was the sonne of Enoch which was the sonne of Jared which was the sonne of Maleleeâ— which was the sonne of Cainan 38 Which was the sonne of Enos which was the sonne of Seth which was the sonne of Adam which was the Sonne of God Reason of the Order THere can be no doubt or scruple about the subsequency of the beginning of this Section to that that was next before for the three Evangelists have so unanimously ranked them together that the order needeth no more confirmation But about this latter part or the genealogy of Christ there is something more difficulty For some Harmonists have brought this line of Luke and that of Matthew together some bringing Matthews hither with Lukes to Christs baptisme and others this of Luke to the time of Matthews to Christs birth But as the Evangelists have laid them asunder so are they to be kept asunder and to be disposed in the harmony according as they lie for pregnant reasons may be given why the two have laid them at times so far distant Why Matthew at our Saviours birth the reasons were given there in their proper place and why Luke at his baptism may bee the better seen by looking on the promise Gen. 3. 15. The seed of the woman shall breake the head of the Serpent Matthew wrote his Gospel chiefly for the Jewes and therefore it was necessary for him to shew and approve Jesus for the Messias by his Pedegree which was the mainest and the chiefest thing that that Nation looked after for the judging of the true Christ this he doth therefore at the Story of his birth and beginneth it from Abraham who was the ultima Analysis or the furthest that they cared to looke after as concerning his descent But Luke a companion of the Doctor of the Gentiles in all his travailes writeth his Gospel for the Gentiles as well as for the Jewes and therefore hee sheweth Christs descent at the Story of that time at which hee was first borne toward the Gentiles that is at his revelation at his baptisme from whence hee first began to preach the Gospel The first words of the promise the seed of the woman the Evangelist sweetly expoundeth in this genealogie shewing through seventy five descents that he was the seed of the woman promised to Adam in the garden and therefore hee draweth his line from Adam in whose loines the Gentiles were for whom he writeth as well as the Jewes when the promise was made The latter words Shall breake the head of the Serpent begin to take place from the baptisme of Christ and forward and first in his victory against Satans temptations which is the very next story that the Evangelist handleth and then in his preaching of the Gospel the power of which must destroy the kingdome of Satan from that time forward Harmony and Explanation Mat. 3. ver 13. Then Jesus commeth c. THe Tabernacle in the wildernesse was six moneths current in working and preparing for before it was finished and set up For on the tenth day of the moneth Tisri
the three silence that heard it and saw what was done Matth. 17. 9. and yet should let this voice and vision from Heaven bee so publike as to bee heard and seen of all the people Fourthly John himselfe telleth that this Revelation was given chiefly if not onely for his sake Joh. 1. 33. Fifthly the preaching of the Baptist was the meanes that God had ordained to bring the people to the knowledge of Christ John 1. 7. 31. and this Revelation to bring the Baptist to it Sixthly had all the people been partakers of this sight and voice John had needed no more to have pointed Christ out but the people would have knowne him as well as hee nor could the opinion have ever prevailed as it did that valued John above him Sixthly when John shewed him forth with the singer with Behold the Lambe of God presently Disciples followeed him which they would have done much more had they thus seene and heard him pointed out from heaven but it is plaine they did not the one and thereupon it may be boldly concluded that they did not the other Eighthly to which may be added that God ordained preaching partly of John partly of Christ himselfe and partly of his Disciples the way to bring the world acquainted that hee was Messias And these divine revelations were for the instruction and confirmation of them his preachers who were chosen witnesses for such a purpose that they thereupon might the more confidently confirm the people And hereupon it is observable that while the Baptist was at liberty our Saviour contented himselfe with his testimony and preaching but wheâ— he was shut up then instantly chose he others Now if any doubt of the possibility of this and question how could John see and heare these things and the other company that was present not doe so as well as hee The answer may bee readily given by example of Elishaes servant 2 King 6. 17. and the two men that went to Emmauâ— Luke 24. For the mountaine was full of Horses and Chariots of fire and Elisha perceived them but his servant did not till his eyes were opened in a more speciall manner And Christ it is like was in the same shape and appearance upon the way when they knew him not that he was in the house when they did but til then their eyes were holden Yet if any one will suppose that the people saw the flashing of the opened Heaven and heard the noice of the voice that came from thence and tooke the one for lightening and the other for thunder as Joh. 12. 29. we will not oppose it for now was the season of the yeere fit for lightning and thunder but that either they saw the holy Ghost or distinguished the words of the voice any more then Pauls companions did Acts 9. 7. compared with Act. 22. 9. the reasons alledged doe inforce to deny till better information Mat. 3. vers 16. And hee saw the Spirit of God The syntax and construction of Marke doth tye and six these words Hee saw onely to our Saviour as it did those before and both for the reason mentioned namely to shew the return and answer of his prayer But these words of Matthew are not so strict but that they may equally bee applied unto John For first there may be observed a distinction in the verse and a kind of difference of speech betwixt what goeth before about the opening of the heavens and this fight of the holy Ghost For of that hee speaketh thus And Jesus being baptized went straightway out of the water and lâ—e the Heavens were opened unto him And then commeth hee on with a distinct clause concerning the other And be saw the Spirit of God descending leaving it at the least in an indifferency whether to apply it to Christ or John But secondly it seemeth rather to bee understood of John because hee saith himselfe that this descending of the holy Ghost was given to him for a signe and that he saw it and if it bee not to bee so taken herâ— none of the three Evangelists have mentioned it in the story at all And thirdly the rather may it bee taken of Johns seeing it because he saith He saw him descending and comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon on him Had it been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon himselfe it must needs have been understood of Christ upon whom the Spirit came that hee saw the Spirit comming upon himselfe but since it is 〈◊〉 him without any reciprocation it may be the better applyed to John that hee saw it It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth reciprocally himselfe as our Lexicons doe give examples and as it is of force to be taken in Saint Marke in this place like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes doth not signifie reciprocally as in the Lxx in Judg. 7. 24. But why should wee take the word out of its commonest and properest sense unlesse there were necessity to doe it which in Matthew there is not though in Marke there bee Fourthly and lastly these words hee saw being understood of John it maketh that the three Evangelists being laid together the relation ariseth out of them the more full and the story more plain For Luke telling that the Heavens were opened and the Holy Ghost descended Marke addeth that Jesus saw this and Matthew that John Mat. 3. Ver. 16. The Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 2. The Spirit of God moved upon the face of the waters in the beginning of the old world and so doth it here of the new It is needlesse to instance how oft in Scripture the holy Ghost is called the Spirit of God as Gen. 41. 38. Exod. 31. 3. Numb 24. 2. and very many other places but it is most necessary to observe that wheresoever hee is so called it is in the Hebrew the Spirit of Elohim in the plurall number and sheweth his proceeding from more persons then one Contrary to the opinion of the Greek Church that holdeth that the holy Ghost proceedeth not from the Father and the Sonne but from the Father onely Luk. 3. Ver. 22. The Holy Ghost As hee is called the Spirit not so much in regard of his owne nature as in regard of his manner of proceeding so also is hee called Holy not so much in respect of his person for the Father and Sonne are Spirits and are holy as well as hee but in regard of his worke and Office which is to sanctifie the Church of God And in this respect hee is called by the Hebrews not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruahâ— bakkâ—desh the Spirit of Holinesse for this phrase the Holy Ghost is taken from the common speech of the Jews And so is hee called by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. and so doth the Syrian call him Ruhâ—a dekudsha in this place SS The Holy Ghost descended This
his paths streight NOW in the fifteenth yeere of Tiberius Caesar Pontius Pilate bein Governour of Judea and Herod being Tetrarch of Galilee his brother Philip Tetrarch of Iturea and of the Region of Trachonitis and Lysanias the Tetrarch of Abylene IN those dayes came John the Baptist preaching in the wildernesse of Judea 2 And saying Repent ye for the Kingdom of Heaven is at hand 3. For this is hee that was spoken of by the Prophet Esaias saying The voice of one crying in the wildernes Prepare ye the way of the Lord make bis paths streight 4 And the same John had his rayment of Camels haire and a leathern girdle about his loins and his meat was Locusts and wild honey 4 John did baptize in the Wildernesse and preach the Baptisme of repentance for the remission of sins 5 And there went out unto him all the land of Judea and they of Jerusalem and were all baptized of him in the river of Jordan confessing their sins 6 And John was clothed with Camels haire and with a girdle of skin about his loins he did eat locusts wild honey 2 Annas and Caiaphas being the High Priests the word of God came unto John the Sonne of Zacharias in the wildernesse 3 And hee came into all the Countrey about Jordan preaching the Baptisme of repentance for the remission of sins 4 As it is written in the Booke of the words of Esaias the Prophet saying The voice of one crying in the wildernes Prepare ye the way of the Lord make his paths streight 5 Then went out to him Jerusalem and all Judea and all the Region round about Jordan 6 And were baptized of him in Jordan confessing their sins 5 Every valley shall bee filled and every mountaine and hill shall bee brought low and the crooked shall bee made streight aud the rough wayes shall bee made smooth 6 And all flesh shall see the salvation of God 7 But when hee saw many of the Pharisees and Saddneâ—s come to his baptisme hee said unto them O generation of Vipers who hath warned you to flee from the wrath to come 7 Then said hee to the multitude that came forth to be baptized of him O generation of Vipers who hath warned you to flee from the wrath to come 8 Bring forth therefore fruits meet for repentance 9 And thinke not to say within your selves Wee have Abraham to our Father For I say unto you that God is able of these stones to raise up Children to Abraham 8 Bring forth therefore fruits worthy of repentance And begin not to say within your selves We have Abraham to our Father For I say unto you that God is able of these stones to raise up Children unto Abraham 10 And now also is the Axe laid unto the root of the trees Therefore every tree which bringeth not forth good fruit is hewen down and cast into the fire 9 And now also the Axe is laid unto the root of the trees Every tree therefore which bringeth not forth good fruit is hewen downe and cast into the fire 10 And the people asked him saying What shall wee doe then 11 He answereth and saith unto them He that hath two coates lâ—t him impart to him that harb none and hee that hath meat let him doe likewise 12 Then came also Publicans to be baptized and said unto him Master what shall we doe 13 And hee said unto them Exact no more then that which is appointed you 14 And the Souldiers likewise demanded of him saying And what shall wee doe And hee said unto them Doe violence to no man neither accuse any falsely and be content with your wages   15 And as the people were in expectation and all men mused in their hearts of John whether hee were the Christ or not 11 I indeed baptize you with water unto repentance but hee that commeth after me is mightier then I whose Shooes I am not worthy to beare hee shall baptize you with the holy Ghost and with fire 7 And preached saying There commeth one mightier then I after mee the latchet of whose shooes I am not worthy to stoope downe and unloose 8 I indeed have baptized you with water but hee shall baptize you with the holy Ghost 16 John answered saying unto them all I indeed baptize you with water but one mightier then I commeth the latchet of whose shooes I am not worthy to unloose hee shall baptize you with the holy Ghost and with fire 12 Whose fanne is in his hand and hee wil throughly purge his floore aud gather his wheat into the garner but will burne up the chaffe with unquenchable fire  17 Whose fanne is in his hand and he wil thoroughly purge his floor and will gather the wheat into his garner but the chaffe hee will burn with fire unquenchable 18 And many other things in his exhortation preached he unto the people Reason of the Order ALthough there be a very large space of time betwixt the Section last preceding and the beginning of this yet because the Reader in his Bible can see nothing mentioned in any of the foure that may come between hee will easily satisfie himselfe without any further discourse that the order is necessary and the connexion undeniable But it may bee hee may wonder why the Evangelists have passed so much time in silence without any mention at all of our Saviour Christ or of any thing done or spoken by him But when hee shall observe in the very first words of this Section that the Preaching of John and his baptisme was the beginning of the Gospel then will hee see that they hasten to that and forward as to the main aime and chiefe intention of their writing but that the conception and birth of Christ and his forerunner were necessarily to be related before In these collaterall columnes of the Text and forward where we shall have occasion to use them so the Readers eye must sometimes help to lay them together where the pen could not without changing and transposing the naturall method of the Text as in this Section now in hand it had been both as easie for me to have written the third verse of Marke after the fourth and fifth as before them and more agreeing to the columnes on either side it but that I would not be so bold as to change verses without any reason which Mark not without good reason did dispose as they lie And this caâ—telousnesse have I observed all along as I goe where occasion is offered presuming rather to trouble the Reader to ranke them with his eye then to teare the text in the whole cloth and then few it together at other edges It will sometimes be inevitable but that we must invert and alter the order of one Evangelist or other from what hee had laid it but wheresoever that shall bee so there shall be such a reason given for it
the word of the Lord was expired and extinguished long agoe in the death of Malachi the last of that race there is now another race of such preachers to be raised againe viz. John and the great Prophet and the Apostles and this is the entrance or beginning to that glorious generation For wee are to distinguish betwixt having the gift and spirit of Prophecy and betwixt being sent by that spirit for a constant Preacher to the people Deborah and Barak and Huldah and Hannah and divers others both men and women had the spirit of Prophecy upon them but never had warrant to goe and preach and to be constant ministers to the Church But Esay and Jeremy and Ezekiel and the rest of that forme under the Old Testament and John and the Apostles under the New had not onely the spirit of Prophecy upon them to foretell things to come but they had also the word of the Lord came unto them which gave them commission to bee continuall preachers and entred them into the function of a constant Ministery As see how the Baptist himselfe explaineth what is meant by this word of the Lord comming to him Joh. 1. 33. He sent mee to baptize SS To John the Son of Zacharias in the wildernesse The Children of the Priests when they came to age were to bee installed and inrolled into the service of the Temple their names being entred there and the name of their father To this custome the Evangelist seemeth to referre when he calleth John the Son of Zacharias in this place and at this time when hee was to enter upon his Ministeriall function which though hee did not at the Temple as others used to doe but had another kind of employment laid upon him by the Word of the Lord comming to him in the Wildernesse in the place of his converse yet as had he been there he must have been inrolled and registred thus John the Son of Zacharias began his Ministration at such a time or to this purpose so doth the Holy Ghost inroll him here at his entrance into this his Ministry of another kind the word of the Lord came to John the Sonne of Zacharias And the like passage we observe in the same Evangelist concerning our Saviour at his being baptized and when he also entred upon his function Mat. 3. vers 1. Preaching in the Wildernesse of Judea That is in the Cities and Townes in the wildernesse as Josh. 15. 61 62. and 1 Sam. 23. 14. 24. some of which were probably within the territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2. 3. Mark 1. ver 4. John did baptize in the Wildernesse It is the most likely that John began to preach in the place where he was borne and from thence went to other places as hee saw occasion and the Spirit moved him And indeed Hebron it selfe was in a manner a City of the Wildernesse as well as the others mentioned though there be no such expression concerning it as is of them and if those words Luke 2. So He was in the deserts till the day of his shewing unto Israel were interpreted concerning his being in Hebron the interpretation might very well be justified though to avoid cavill and offence we have expounded it of places which the Scripture calleth Deserts or Wildernesses in expresse termes However be it in Hebron or out of Hebron that John was educated conversed and began to preach certaine it is that he did the last of these in some Cities of the Wildernesse not farre from Hebron and if it be said that he baptized also in these Cities where hee preached and as yet was not gone downe to Jordan till Jerusalem and all Judea heard of him and came to be baptized and then hee went thither for the conveniency of water I suppose it crosseth nothing either in the History or Mysterie and it averreth no more concerning John now then we shall find him doing hereafter namely baptizing in other waters beside Jordan And indeed how can it rationally be understood otherwise then that John baptized first in these Cities and Townes before multitude of company drew him downe unto the River For first it cannot be conceived that hee walked or stood in the open fields neere Jordan and there began to preach but that hee betooke himselfe to Townes or Cities where was concourse of people Secondly it can as little be conceived that when any people in this or that City embraced his Doctrine and desired to be baptized that he should bring them to the River which was sometime farre off or delay them till all the multitude should meet him there together unlesse it could bee shewed that the water of Jordan was only allowed to be baptized in and no other the contrary to which we shall see anon The Story therefore and progresse of his Ministery and baptizing out of the three Evangelists may be compiled thus That first hee came preaching in the Wildernesse of Judea in the Townes and Cities that were there about the place of his education That hee baptized there those that were converted by his preaching and that desired to bee baptized by him That hee went abroad from thence up and down all the Countrey round about Jordan and when his converts and the concourse were now grown numerous he baptized them in Jordan because there was water enough as Joh. 3. 23. SS And preach the baptisme of repentance The Evangelist useth this title or epithet in opposition Circumcision and baptizing of Proselytes which had been the way and doore of admission into the Church before They might very fitly be called the Circumâ—ision and the baptisme of performance as this the baptisme of repentance For whosoever received circumcision was ingaged by it to the performance of the whole Law Gal. 5. 2. And the like was every Proselyte ingaged that received Baptisme But this baptisme of John or the baptisme in the Christian Church is cleane of another nature For whereas those two challenged of every one that went through those dooâ—es into the Church that they should stand debtors to the whole Law and bee obliged to a legall righteousnesse our baptisme requireth a cleane contrary thing namely that we should bee obliged to repentance in regard that the performance of the law is a thing that is to us impossible and that we should be buried with Christ in his death and seeke after his righteousnesse seeing that we have none of our owne Hence appeareth clearly first a reason why the baptisme of John is called the beginning of the Gospel for it opened a doore and gave an inlet into the Church upon other termes then had ever been before And secondly that baptisme belongeth to Children though it be the baptisme of repentance and they know not what repentance meanes For it requireth not their repentance at their receiving of the Sacrament when they stand but in
their longing desire and earnest wishing after Messias his comming might something forward such a conceit for facilè credimus quod volumus and the Greek word doth import a desire joyned with their expectation So Christ in Gen. 49. 10. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lxx the expectation of the Nations and their desire Hagg. 2. 7. It is not unlike but the comming of the wise men the words of Simeon and Anna and other testimonies of Christ then come were dispersed among very many and notice taken of them and this might bee a strengthening and helping forward of this surmise but that the strangenesse of the Baptists birth and of what befell his Father about it should bee any induction or seconding thereunto as some doe hold is hard to bee beleeved unlesse wee can thinke that either this people had forgot to look after the Tribe of Judah for the Messias or that Elizabeths alliance to that Tribe for shee was couzin to the Virgin Mary Luk. 1. 36. did satisfie them if they looked after it Ver. 16. John answered Whereas some hold that John knew the thoughts of their hearts by the Revelation of the Spirit for it is said onely before that they mused of the matter in their heart and put it not to question it is farre more probable that John came to know this their thought by some outward expression of their own For among so great a multitude when they were all in the same doubt and hesitation it was impossible but there would break out some whisperings questions arguings or other token of the generall conceit that even a slow and dull apprehension might in short time have found it out SS I indeed baptize you c. All the Evangelists have this answer of the Baptist in regard of the substance but in some circumstances there is difference among them As first whereas Luke saith that these words were occasioned from him by the thoughts of the people Matthew that hitherto hath joyned with him in this story even to the very words hath no such thing as about the questions aforementioned nor about this supposall but joyneth this as a continued speech to the Pharisees and Sadduces but this needeth to breed no scruple seeing that it is not onely usuall but also necessary among the foure one to relate what another hath omitted and one to declare at large what another hath done in briefe Secondly whereas both Luke and Matthew have set this testimony of the Baptist after other speeches of his made before Marke as was mentioned before hath set it the first of all his Preaching and indeed hath mentioned no speech else But this hee hath done partly because hee would hasten to the Baptisme Preaching and Miracles of Christ partly because Matthew had set out the matter at large before but chiefely to give us to know that this witnesse went along with John in all his Sermons and to all companies that came to bee baptized Thirdly whereas Luke hath alledged this speech as an answer to the peoples thoughts John hath brought it as an answer to an open question Job 1. 25 26 27. And here it may be questioned indeed whether these two speak of one and the same thing of the same time But the resolution is easie that they doe not For as it is plaine by Luke that these words mentioned by him proceeded from John before the Baptisme of Christ so is it as plaine by John that those in him came from him after for in ver 26. hee intimateth that Christ himselfe had already stood among them but they knew him not No nor hee himselfe but by the Holy Ghost which hee saw descend down upon him ver 3. By which is confirmed what was said even now that John made sure to beare this witnesse to Christ at all times and before all companies Now because the eyes of the people upon himselfe looked at the strangenesse of his Baptisme and the sanctity of his person therefore doth hee apply this his testimony accordingly by comparing Christ and himselfe and his baptisme and his together and proclaiming his own inferiority in both as farre as baptisme with water onely is below baptizing with the Holy Ghost and further then the servant that unties his Masters shooes below him that weares them SS I baptize you Marke hath it in another tence I have baptized which either may import the continuednesse of Johns baptizing this being compared with Matthew and Luke as Jansenius hath conjoyned them I have baptized and doe baptize you Or rather doth it intimate that hee still baptized the companies that came unto him and then gave this testimony to them concerning Christ. For his preaching was first of repentance and then having wonne the people to be baptized he brought them to the water and baptized them in the name of him that was to come after him Act. 19. 4. So that these seeme to have been the words that he used in sprinkling or applying the water I baptize thee with water but a mightyer then I commeth who shall baptize with the holy Ghost and with fire SS With water In the Greeke it is indifferently with or in answerable to the signicancy of Beth the Hebrew preposition either locall or instrumentall And according to both senses it may be taken here For as it is undoubted that John brought those that were to bee baptized into the River Mat. 3. 6. 16. So is it almost as little to bee doubted that when they were there hee threw and sprinkled the water upon them both to answer the types of sprinkling that had preceded in the Law and the predictions thereof that were given by the Prophets Ezek. 36. 25. understood by Hierome of baptisme Epist. 83. So Act. 8. 38. The Eunâ—ch first goeth into the water and then Philip baptizeth him SS Water As the forme of the Church was changed at the comming of Christ from Jewish to Christian and from Legall to Evangelicall so is it no wonder if the Sacraments were changed therewithall For if Christ were to give a new law as Moses did the old which the Jewes themselves confesse that hee must and the Prophets had foretold that hee should doe it was also necessary that he should give these new as well as other things But it is some wonder that seeing hee instituted the Sacrament that should succeed the Passeover so neer to the nature of the Passeover as that it was a supper as well as it that there should such a main distance and difference be between Baptisme and Circumcision the one of which should succeed the other for what affinity betwixt washing with water and cutting off of the foreskin For the better viewing of the reason of which difference it will bee necessary to consider the maine particulars of either Sacrament apart and then may the Reader compare them together in their variety First then Circumcision to Abraham was a seale of the promise thou shalt bee the father of
full significancy that the element beareth of the grace that it signeth forth To which fourthly might bee added that baptism tooke place in the Christian Church to fulfill the types and predictions that had gone before of it under Moses Law and before As in the flood and Arke 1 Pet. 3. 21. in the passage through the red Sea and Jordan 1 Cor. 10. 2. in the purifications and sprinklings at the Sanctuary But especially in foure remarkable particulars was this fore-signified and typed out in a speciall manner First in Jacobs admission of the preserved Sichemites to his family and communion Gen. 35. 2 And Jacob said to his houshold and to all that were with him Put away the strange Gods that are among you and be cleane and change your garments Wherein hee injoyneth them three things for their admission to his Church 1. To relinquish their idolatry 2. To wash or baptize their bodies for so must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make your selves cleane be understood and so is it well rendred by Aben Ezra Especially 3. since hee giveth order for the changing of their garments All three containing the cleansing of their minds bodies and cloaths And there observe first that when Circumcision in the next chapter before had proved a Sacrament of death to the Sichemites Jacob useth baptisme for admission of Proselytes in the stead thereof Secondly that the company to be admitted are females unlesse there were some Syrian male Idolaters for all the males of Sechem were slaine Gen. 34. 25. or at the least the most of them and therefore hee useth a Sacrament which women also might come under for under circumcision they did not come Secondly in the admission of the Israelites to the hearing of the Law by sanctification and washing Exod. 19. 10. from which the Jewes themselves did ground the baptizing of Proselytes as a speciall ground Thirdly at the making of the Covenant at Sinai the introduction of Israel to the visible Church was by baptisme or the sprinkling of water as well as of blood as saith St. Paul Heb. 9. 19. yea and even the Jewes themselves Our Rabbins teach saith Rabbi Solomon that our Fathers entred into the Covenant and baptisme and sprinkling of blood for there was no sprinkling of blood without baptisme R. Sol. in loc 4. In that in these times of David and Solomon when heathens converted to the Jewes Religion by multitudes their admission to their Church was by baptism and not by circumcision And the ground worke of this their practise was because Israel comming out of Egypt washed their garments and the Priests comming from their common employments to their function washed their bodies Let all be concluded in the words of the Talmud Rabbi Akiba said O Israel you are blessed Before whom are yee justified or cleansed Or who is hee that cleanseth you It is your heavenly Father as it is said I will powre cleane water upon you In Kippurim Our Masters say That bastards and Gibeonites shall bee all justified in time to come And this is the doctrine of Ezekiel as it is written I will powre cleane water upon you In Kiddushin Mat. 3. ver 11. Vnto repentance Here the Schooles thinke they find a maine difference betweene the baptisme of John and the baptism used in the Christian Church because that was onely the baptisme of repentance and the other of grace and remission of sins but that there was no essentiall or substantiall difference between them shall be seen anon Luke 3. vee 16. But one mightier then I commeth Though by this mightinesse of Christ above the Baptist his omnipotency or all-powerfulnesse as he is God may well and truly be understood is many Expositors do take it yet since John speaketh of him as hee should shew himselfe among the people when hee came aud in comparison with himself as concerning preaching and baptizing it cannot be but his words have respect to some particular things wherein Christ shewed this mightinesse above John yea even conversing among men in his humane flesh and in what respected his preaching and ministeriall Office And these may bee reduced unto these foure heads First the power of miracles which Christ had but John had not For John wrought no miracle Joh. 10. 41. Nor was it fit he should since hee in whom that power rested as in its proper center was so neere to come and so ready to shew it Secondly in the different power of the Preaching of John and of our Saviour and their conversion of the people John many but Christ farre more as Joh. 3. 26. Thirdly in the seale and confirmation of their Doctrine and Ministery for whereas John sealed it with his death our Saviour did not onely so but also with his resurrection Fourthly in continuance and increase of their preaching and Disciples and this difference John sheweth himselfe Joh. 3. 30. To which may bee annexed the excellency of Christs baptisme above that of Johns which is the very thing that is in comparison I baptize you with water but hee shall baptize you with the Holy Ghost SS The latchet of whose shooes I am not worthy to unloose The sense is but strained which delighteth so many namely that John confesseth under this simile that hee is unable to resolve the great mystery of the incarnation Seeing Matthew giveth this his speech in other words and Marke by adding one word more to these maketh it more necessary to take them in their literall meaning For Matthew hath it thus Whose shooes I am not worthy to beare and Marke The latchet of whose shooes I am not worthy to stoope down and unloose Both joyntly shewing that the Baptist hath no mysticall and figurative meaning in this his speech but doth in plaine and downe-right termes averre his inferiority to Christ that was to come after him to bee infinitely great and more then a servants that ties his Masters shooes or carries them is to his Master For these meanest and basest of offices of servant to Master hee instanceth in that hee might expresse the infinite distance betwixt him and Christ the more to the life and to the peoples apprehension SS Hee shall baptize you with the Holy Ghost Hence ariseth that opinion so mightily taken up in the Schooles and imbraced concerning the great disparity and difference betwixt the Baptisme used in the Christian Church and the Baptisme of John for this say they could not conferre grace but the other doth and Johns was but as a mean betwixt the purifications of the Jews and the baptisme of Christians In which first the words of the Baptist are misconstrued and secondly there is a difference pretended where there is none at all For first John compareth not his own baptisme with ours but his own with Christs For that hee meaneth not the baptisme that Christ instituted to bee used by others but that hee practised and exhibited personally himselfe is plaine In that hee mentioneth not water in Christs baptizing
which our Saviour himself doth when hee speaketh of the baptisme that they meane Joh. 3. 5. and in that hee saith personally that Christ should baptize which with water hee never did Joh. 4. 2. Secondly by the Holy Ghost wherewith Christ should baptize is not meant the grace concomitant to our Christian baptisme as they suppose but his sending down the extraordinary gifts of the Spirit as is plaine by our Saviours owne exposition Act. 1. 5. For John indeed baptized with water but you shall bee baptized with the Holy Ghost not many daies hence Where using the very same words with these of the Baptist and applying the baptizing with the Holy Ghost plainely and undenyably to his sending down of the Holy Ghost on Pentecost day hee hath given a sure plain and undoubted explanation of these words Thirdly neither if the baptisme of John and the baptisme used in the Christian Church bee well compared together will any such difference or diversity bee found betwixt them nay set the form of words aside no difference at all For first they both had the same institution from Christ for hee that sent the Apostles to baptize sent also the Baptist John 1. 33. Secondly they both had the same element water Thirdly they had both the same end repentance For though our Christian baptisme is called the Baptisme for remission of sins Act. 2. 38. c. and a great deale of preeminence of this above that of John picked as is thought out of that title yet is it no more then what is said of the baptisme of John Mark 1. 4. Fourthly whereas it is commonly said that one end of our Saviours being baptized was that hee might sanctifie our baptisme how can this bee supposed if hee received not our baptisme but one different from it Fifthly the Disciples were baptized with no baptisme but that of John for Christ baptized them not and who other should do it cannot bee imagined and therefore if this of ours bee more excelcent then Johns wee have a better baptisme then the Apostles that first administred it Sixthly and lastly howsoever the Schooles without any stumbling doe hold rebaptization of those that had received the baptisme of John this crosseth their own tenet that his was a degree above the washings under the Law for their imperfection was shewed by their reiteration and in this they make his to differ nothing at all And whereas it is said Act. 19. 5. that some that were baptized with the baptisme of John upon Pauls instruction of them were baptized in the Name of the Lord Jesus it was rather their renewing to their baptisme then their baptisme to them and not that they tooke any other then that of John but that they now began to entertaine and apply it to the right intent As it may bee exemplified in circumcision in any heathen son of Abraham as in Jethro for an instance Hee was circumcised while hee was an unbeleever because hee was a Midianite a childe of Abraham now when hee came to bee a convert and imbraced the true Religion hee was not to bee circumcised againe for that was to possible but hee then beganne to know and apply the right use and meaning of his circumcision and so was renewed to it and not it to him Or those words When they heard this they were baptized in the name of the Lord Jesus may bee understood to bee the words of Paul and not of Luke as see Beza in loc This phrase of baptizing with the holy Ghost sheweth first the restoring of the holy Ghost which long agoe was departed from Israel and gone up Secondly the abundance and plenteousnesse of that gift when it should bee exhibited that it should bee as water powred upon them as the word is used Joel 2. 28. Thirdly it sheweth whither all the washings and purifyings of the Law aimed and had respect namely to the washing and purging of men by the holy Ghost SS You. That is some of you as 1 Sam. 8. 11. Hee will take your sonnes that is some of them or You that is the people as Deut. 18. 15. The Lord shall raise to thee a Prophet that is to thy people and unto him you shall hearken that is the Nation of your posterity SS And with fire From Isai. 4. 4. The Lord shall wash the filthinesse of the Daughter of Zion and purge the blood of Jerusalem out of the middest thereof by the spirit of Judgement and by the spirit of burning It is easily to bee resolved what John meaneth here by fire seeing our Saviour himselfe hath applyed the other part of his speech to the comming down of the Holy Ghost on Pentecost day when wee know hee appeared in the visible shape of tongues of fire Act. 2. Now Christs baptizing in this manner with fire was 1. That the giving of the holy Ghost might fully answer the giving of the Law both for time and manner for both were given at Pentecost and both in fire 2. To expresse the various operations of the holy Ghost which are fitly resembled and represented by the effects of fire As 1. To inlighten with knowledge 2. To inflame with zeale 3. To burne up corruption 4. To purifie the nature 5. To turne the man to its own qualification of sanctity as fire maketh all things that it seiseth like it selfe 3. To strike terrour in the hearts of men lest they should despise the Gospel and to win reverence to the holy Ghost for feare of the fire 4. Hereby was clearely and fully shewed the life and significancy of the sacrifices under the Law upon whom there came a fire from heaven intimating that they are lively sacrifices and accepted who are inflamed by the holy Ghost from above And thus the two elements that have and shall destroy the world water and fire hath God been pleased to use for the benefit and salvation of his chosen Ver. 17. Whose fanne is n his hand By the fanne in the hand of Christ the most Expositors understand the power of judgement that God the Father hath committed to him For the Father judgeth no man but hath committed all judgement to the Sonne Joh. 5. 22. And thus some take it for an argument against security to all and others against Apostasie to those that have been baptized with the holy Ghost and that as the Baptist in the former words hath told what Christ would doe at his first comming and appearance so in these what hee will doe at his second but I rather adhere to the interpretation of them that by the Fanne of Christ understand the Gospel and his preaching and publication of the same and that upon these reasons First because unlesse it bee thus taken wee have not here any testimony at all given by the Baptist to the people concerning that part of the Office of Christ. Now that being a matter of so great importance as that the Prophets do more insist upon the preaching of Christ and his power
which answereth to part of our September Moses commeth down from his third Fast of forty daies and bringeth with him the glad tydings of Gods reconciliation to his People and in sign thereof the renewed Tables and the welcome command to make the Tabernacle From that time forward the working and offerings for the making of the sanctuary began and six moneths after it was finished and erected namely in the moneth of Abib Exod. 40. So long a time was the Baptist conceived and borne before the conception and birth of our Saviour Luke 1. 26. and so long a time did he preach and baptize and prepare for the great building of the Gospel before our Saviour himselfe came and by his own baptisme and preaching reared it up For as our Saviour was baptized and entred into his ministeriall function when he began to bee thirty yeeres of age and that according to a legall ordinance as shall be shewed ere long so likewise did the Baptist begin to preach when he began to be thirty which was six moneths current before And this may be the better supposed if it bee but considered how great multitudes were baptized of John before the baptisme of Christ and how farre he travailed up and downe to preach Of the latter Luke witnesseth thus And hee came into all the Region round about Jordan Preaching the baptisme of repentance Luke 3. 3. And Matthew of the former thus There went out unto hiâ— Jerusalem and all Judea and all the region round about Jordan and were baptized of him A space of ground not to be travelled over with resting in many places by the way and a number of people not to be baptized in a short space of time Now the reasons why Christ that needed no cleansing being purity it selfe would be baptized are given divers As first that by this Symbole hee might enter himselfe into the society and fraternity of the Christians as by Circumcision he did of the Jewes like a King it is Jansenius his comparison that to unite and indeare himselfe to any City of his subjects condescendeth to bee made a freeman of it as are the ordinary Citizens Secondly that he might beare witnesse to the preaching and baptisme of John and might receive testimony from him againe Thirdly that by his owne baptisme he might sanctifie the waters of baptisme to his Church Fourthly that he might give example himselfe of the performance of that which he injoyned to others and by his owne comming to bee baptized teach others not to refuse that Sacrament Fifthly that he might receive testimony from heaven that he was the son of God Sixthly that he might occasion the revealing of the Trinity Seventhly that he might shew the descending of the holy Ghost on the waters of baptisme But eighthly the maine reason of all and that which is equall to these all is that which is given by Christ hinselfe namely that heâ— might fulfill all righteousnesse of which anon Ver. 14. But John forbad him So Peter forbad Christ to wash his feet not in any surly forwardnesse but in an holy humility having an eye upon his owne unworthynesse This refusall of John being of the same nature seemeth to have had respect to three things according to the severall persons there present Christ the people and himselfe First in regard of Christ because hee needed no baptisme in that hee needed neither repentance nor remission of sins Secondly in regard of the people lest they might mistake and seeing Christ baptized as well as they might judge him sinfull as well as themselves Thirdly in regard of the Baptist himselfe who had told the people so oft and so constantly of him that came after him that hee was greater then hee and that his baptisme was more excellent then his and how would this crosse that testimony of his in the eyes and hearts of the people when they should see him as an inferiour come to bee baptized of John But Fourthly and chiefely this his reluctancy proceeded from his true and right comparing of Christ and himselfe together the Majesty and purity of him with the basenesse and sinfulnesse of himselfe and therefore hee saith I have need to bee baptized of thee c. Not refusing the sâ—rvice nor crossing the will of Christ but confessing the unworthinesse of himselfe and ponderating the inequality of the persons But it may not unfitly nor unseasonably bee questioned here how the Baptist knew that this was Christ seeing that hee saith himselfe I knew him not but hee that sent mee to baptize with water the same said unto mee on whomsoever thou shalt see the Spirit descending and abiding on him the same is hee that baptizeth with the Holy Ghost Joh. 1. 33. Now the descending of the holy Ghost was after hee was baptized and these words I have need to bee baptized of thee were spoken before To this doubt and scruple many answers are given but not so many resolutions First Some take the words I knew him not c. to bee spoken by John to make his testimony to bee without suspition For John and Jesus being a kin by birth for their Mothers were Cozins Luk. 1. 36. it might bee surmised that John gave so high and large a testimony of him for kindred and affections sake therefore hee protesteth that hee knew him not in any such a way but onely by divine revelation Thus Chrysostome and Theophylact. In which answer if there bee any satisfaction at all which is but little yet is it not to our whole quaere but onely to the least part of it Secondly some thus that John before his baptisme knew that he was the Christ but not that it was hee that should baptize with the holy Ghost aud with fire till hee saw the Spirit descend upon him and thus Theophylact againe and upon this hee fixeth as on the most genuine and proper resolution which is very hard to apprehend or collect out of the words of John in his whole Sermon for this maketh him to distinguish betwixt Christ and him that should baptize with the holy Ghost and to make them two distinct persons in his opinion whereas both his own words and no doubt the expectation of the people did take him for one and the same and that same to bee Christ. Thirdly their opinion is yet farre more strange that think that the Baptist took not Christ for Christ when hee gain-sayeth his being baptized by him but for some extraordinary holy man and continued in this opinion till the descending of the holy Ghost confirmed him in the Truth that hee was the Messias For it is not imaginable that John having the peculiar Commission from God to baptize all that should come unto him should himselfe desire to bee baptized by another man And again his words I have need to bee baptized by thee shew that hee understood that it was hee that Baptized with the holy Ghost as will appeare by and by Fourthly little lesse improper
and equally strained is the Exposition of Augustine that John knew indeed that hee was the Christ and that it was hee that should baptize with the holy Ghost but till hee saw the descending of the holy Ghost hee knew not that it was onely bee that should baptize with the holy Ghost or that hee reserved the propriety of the power of baptizing to himselfe alone and did not communicate it to his Ministers And this propriety the Schooles make to consist in these foure particulars 1. That hee reserved to himselfe the power of instituting baptisme though hee communicated the power of baptizing to others 2. That hee can conferre the grace or effect of Baptisme without the administration of the Sacrament which the Ministers cannot 3. That hee giveth efficacy to baptisme by his death 4. That baptisme is administred and given in his name Which glosse as the Father strained out of the Text to retort upon the Donatists that maintained that this Sacrament administred by a wicked minister availed nothing so is it but strained and that strangely too for how can it possibly bee collected that John should collect any such thing from the descending of the holy Ghost Fifthly More plausible is their resolution that hold that John knew Christ indeed in some measure before his baptisme but not so fully as after when the holy Ghost descended But Sixthly a plenary and sufficient satisfaction to the question may bee had by these three observations First That John though hee knew the mystery of the incarnation of the Messias and his excellent and divine graces and that hee was neere at hand yet had hee never seen his face till now nor knew hee him by sight till hee came to bee baptized Secondly That then hee knew him by a present revelation as Samuel knew Saul 1 Sam. 9. 15. 17. For if in his Mothers womb hee leaped at the approach of Christ in the womb◠of his Mother much more may it bee conceived that by the revelation of the Spirit hee knew him and acknowledged him now Thirdly That the signe which was given him when hee beganne to baptize On whomsoever thou shalt see the holy Ghost descend c. was not given him for his first knowledge of Christ but for the confirmation of that knowledge that hee had of him before and for his assurance and confidence to point him out unto the people And such a one was the signe given to Moses Exod. 3. 12. not for his first instruction that hee was sent by God but for his confirmation in that wherein hee was before instructed nor that neither so much for himselfe as for the people SS I have need to bee baptized of thee Hee meaneth not with the baptisme of water which hee himselfe administred to others but with the baptisme of the holy Ghost For first Christ himselfe baptized none with water at all Joh. 4. 2. but referred the administration of this Sacrament to others Secondly the Baptisme wherewith hee baptized was of the holy Ghost ver 11. and it cannot bee doubted that when John speaketh of beeing baptized by Christ hee meaneth the proper baptisme wherewith Christ baptized Thirdly it is not consonant to reason that John should complaine of the want of that which hee so plentifully afforded unto others but though hee himselfe were not baptized in water yet his speciall deputation from God to bee the first and chiefe batized made that hee needed it not Fourthly bee it granted that John speaketh of baptizing with water as some Commentators would have it yet are not his words to bee understood simply of any absolute necessity that hee had of baptisme but comparatively betwixt him and Christ that it was fitter that hee should bee baptized by Christ then Christ by him For so the phrase I have need is used not alwayes to import necessity but sometimes conveniency And so doth the Rabbin word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signifie and diverse words that signifie necessity in other tongues Ver. 15. Suffer it to bee so now The Emphasis of this clause is held to bee in the word now As shewing that howsoever Christ was the Sonne of God and should in time reveale himselfe mightily so to bee as Rom. 1. 4. yet now the time required that that his glory should bee veiled under his humiliation and his divinity concealed till its proper season to bee revealed This exposition is as currant as any among Expositors how substantiall let the Reader judge For First the baptizing of Christ by John was not so great a meanes to veile his Divinity as it was to reveale it for then hee had the testimony from Heaven that hee was the Sonne of God Secondly there needeth no other reason to bee looked after why Christ saith suffer it to bee so now then what hee himselfe giveth in the very next words following For thus it becommeth us to fulfill all righteousnesse The word now as it lyeth in the English might bee taken for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ordinary in the Hebrew words of intreating or perswasion and might very well also suite with that sense here if the Lxx translated them but by the Greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they doe not therfore may wee the more justly suppose the word to bee emphaticall in some respect and the respect seemeth to bee this Whereas John had told the people before of Christs baptizing with the holy Ghost and had told Christ in the verse preceding that hee had need of that baptisme to that it is that our Saviour giveth this answer Suffer it to bee so now as meaning thus That it was true indeed that hee was hee that should come after him and hee that should baptize with the holy Ghost of which baptisme John had more need from him then hee of Johns yet the time of that his baptizing was not yet come for first must hee fulfill all the righteousnesse required of himselfe before hee was to powre out or bestow that baptisme of the Spirit upon others And therefore must John suffer him to bee baptized now with the baptisme of water for that baptisme of his with the Spirit was not yet to bee exhibited SS For thus it becommeth us to fulfill all righteousnesse The greatest doubt and difficulty in this clause is what our Saviour meaneth here by righteousnesse which being resolved upon the other smaller words and lesse scrupulous in it will offer themselves the more readily to bee understood First Hilary though somewhat obscurely seemeth to construe it of the righteousnesse of the Law for by him saith hee all righteousnesse was to bee fulfilled by whom alone the Law could bee fulfilled Secondly but Hierome speakes it out more plainly and fully and understandeth it of all righteousnesse of the Law and of nature either of which indeed were not a◠unproper glosse to bee applyed unto Christ alone but since the word us joyneth the Baptist
and thence his journey to Hierusalem to the first Passeover of the foure Joh. 2. 13. So that it being thus apparent that the length or space of his Preaching was three yeeres and an halfe from his baptizing to his suffering it being withall considered that hee dyed at Easter it will readily follow that hee was baptized halfe a yeere before that time of the yeere namely in the moneth Tisri or September And it being againe considered that hee was baptized when hee was just entring upon a new yeere of his age as shall be observed anon it will thence likewise follow that hee was born at the same time of the yeere also And who is hee that can imagine that the renownednesse and fame of this month in the Old Testament both before the Law and under it was for any other thing so much as in reference and prefiguration to and of these glorious things Now though there bee these assured evidences of the time of the yeere when our Saviour was baptized yet is there but conjecture of the time of the moneth And that may most consonantly bee conceived to have been at the Feast of Tabernacles which beganne the fifteenth day of the moneth Levit. 23. 33. upon these probable and not altogether unsatisfactory reasons First because hee dyed on the fifteenth day of the moneth Abib or Nisan the day after the Passeover and to make the odde halfe yeere spoken of before an exact and just halfe yeere indeed his baptisme must bee fixed on the fifteenth of Tisri Secondly the two other of the three solemne Festivals the Passeover and Pentecost Christ accomplished or fulfilled what they signified by his death at the one and by the giving of the holy Ghost at the other and there is no reason to thinke the third or the Feast of Tabernacles any lesse figurative or typicall then the other and as little to think that hee should leave the equity of that unsatisfyed more than the other and if hee answered not that in his birth and baptisme hee answered it in nothing at all Thirdly the very nature of the Feast of Tabernacles and the occasion and reason of its institution have a forcible reference to such a thing For though Moses hath given but this reason for one Custome and practice which they used in the Feast Yee shall dwell in boothes seven dayes that your generations may know that I made the children of Israel to dwell in boothes when I brought them out of the Land of Aegypt Levit. 23. 42 43. Yet had the originall and institution of the Feast a great deale more in it For the maine occasion was this Moses having after long fasting and prayer made the peace of Israel with God about the golden Calfe and having obtained the Tables renewed which himselfe had broken and regained the commission to build the Tabernacle which had beene suspended because of that sin on the tenth day of the moneth Tisri which according to our account was about the two or three and twentieth day of our September he comming down from the Mount bringeth these glad tydings of peace reconciliation to the people for which that day was observed for the day of reconciliation or expiation ever after and the people now hearing that they must make the Tabernacle in which God would dwell among them and that they must not remove from the place where they were viz. from Mount Sinai till that be finished they then addresse themselves to pitch their tents and make them booths for their winter abode there and instantly fall upon the worke of the Sanctuary and this was it that was the occasion of that solemne Feast in succeeding times Now let the substance bee laid unto the shadow and the Antitype and figure brought together and the application is not onely sweet but also somewhat evincing For since the occasion of that feast was God comming to dwell among the people in his Tabernacle and that now first begun or exhibited and this just halfe a yeere after their first delivery from Egypt observe how fully these are answered in Christs shewing himselfe to the world at his baptism in whom God dwelleth among men and this the first revelation of him to the world and this just half a yeer since John began to publish the delivâ—ry of men from the bondage of Sin and Satan by the preaching of the Gospel Fourthly the Consecration of the Temple of Solomon was at this very time namely in the seventh moneth or the moneth Ethanim which is all one with Tisri and thence the service of it began 2 Kings 8. 2. Now since Christ himselfe averreth that the Temple was a figure of his body John 2. wee may follow the Allegory with the more boldnesse and apply the dedication of that and the time of the dedication to his consecration by his baptisme to his ministeriall service and parallel them both in the very same time Secondly the certaine and determinate place where our Saviour was baptized cannot absolutely bee fixed and resolved upon by any warrant of Scripture though many have been so confident as to point it out and to shew a crosse set in the very place of the River and miraculous curing of Leperâ— in the water The Evangelists have given no more settlement of it then this that it was in Judea and that it was in Jordan Two circumstances the more remarkable First because that after that baptisme of our Saviour we cannot certainly find John baptizing either in the same Country or in the same River ever againe For whereas there is mention of his being about six weekes after this in Bethabara Joh. 1. 28. that was both on the other side Jordan and it was a water different from Jordan Judg. 7. 24. and of his baptizing in Enoâ— a whole twelve-moneth after this Joh. 3. 23. that was also out of the precincts of Judea and distant somewhat from the banks of Jordan and the waters there the waters of the place it selfe and not of that river And this sheweth the reason more plainly why Luke in the clause next before this that we have in hand summeth up the baptism of all the people before hee speake of our Saviours because that there were now collected out of Judea all the harvest of beleevers that might bee gathered in by the preaching of John and when Christ was baptized John was to remove to another place Secondly from this that Christ was baptized of John in Jordan and in Judea it will almost inevitably follow that he was baptized in the place where the river was dried up and the Israelites first entred into the Land of Canaan For if it bee considered 1. That the Army marched through the channel in two maine bodies the one on the one side of the Arke and the other on the other 2. That â—ither of these maine bodies were two miles distant from the Arke on either side and consequently foure miles from each other Thirdly That these
two great squadrons consisting either of them of so very many thousands marched in an extraordinary breadth because they were to passe over in a reasonable time it will follow hereupon even past all denyall that this their passage took up all the length of Jordan that it had in Judea or very neere it so that the place wee seek for is within this compasse and by this wee may observe the substance sweetly answering to the figure and way made through the waters of Jordan to the heavenly Canaan by baptisme in the very same place where there was to the earthly by its drying up Thirdly The manner of his baptizing differed not from the common manner that John used with others save in one particular For hee went into the water had water sprinkled on him and prayed as well as they but whether John used the same forme of words in baptizing of him that hee did to the other or some other or none at all is some question and scruple The least is of the first for it may bee readily resolved that hee baptized not him in the same words that hee did the others because hee then should have baptized him in his owne name which who can imagine and into him or in his name which was to come which had been to have pointed out another Christ. Betwixt the two latter the scales are ballancing and they weigh so even that it is not much materiall which way your allowance doth turn them for the Quere it selfe is of farre more curiosity then necessity For why might not John baptize him in varyed words As I baptize thee with water to the Preaching of the Gospel or why might hee not baptize him without any words at all since hee received baptisme not so much for a Sacrament as for satisfaction of the typicall Law Let the Readers judgement weigh down the scale Mat. 3. Ver. 16. Hee went up straight out of the water The invention of Auricular confession hath invented a strange Exposition of this clause For the rest of the people say some standing in the waters I know not how deepe after they were baptized confessed their sinnes unto John before they came out being detained there by him untill they had so done but Christ because hee had no sinne needed no such confession and therefore hee came suddenly out of the water after hee was baptized A glosse that includeth impossibilities For neither was it possible that so great multitudes should bee baptized in so short a time if every one made a singular confession of their sinnes to John nor was it possible that John should indure so long in the water as this worke would require and never come out for if they stood up to the neck in the river I cannot think but that hee also stood some deepnesse in the water But this speedy comming of our Saviour out of the water after hee was baptized is expressed by the Evangelist only to shew how neere and close the opening of the heavens was to his baptizing namely that it was almost in the very same instant as Marke explaineth it And straightway comming up out of the water hee saw the heavens opened c. Luk. 3. Ver. 21. And praying This it seemeth was the manner of those that were baptized as soon as they were baptized to come up out of the water and pray and this explaineth that before about confessing their sinnes that it was not to John but to God as soon as they came out of the water Now since Christ had no sinnes to confesse of his owne the tenour of his prayer tended to another purpose If wee think it was for the glory of God for the conversion of many by his Ministery which hee was now beginning for the preservation of the Elect and the sanctifying of the Church and the like wee thinke not much amisse since wee finde his prayers in other places to bee made and tendered to the same effect But it seemeth rather that his prayer at this time was for what followed upon his prayer the sending down of the holy Ghost and the glorifying of him by a testimony from Heaven For first the Text hath laid his prayer and the opening of the Heavens so closely and so consonantly withall together Jesus praying the Heavens were opened as that it seemeth to point out what was the tenour of his prayer by the consequâ—nt upon it Secondly In another place there is the like returne upon the like prayer Joh. 12. 28. Father glorifie thy name there came therefore a voice from heaven c. Thirdly it being considered that our Saviour was to enter now upon the great worke of Redemption and the preaching of the Gospell it will bee the lesse strange to conceive that hee prayed for the visible sealing of him to that work and office by the Holy Ghost and for a testimony of him that hee was the Messias Mat. 3. Ver. 16. Loe the heavens were opened There is no materiall difference in the thing though Luke hath put the Heaven in the singular number and Matthew the Heavens in the plurall for one followeth the Idiome of the Hebrews and the other of the Greekes For the Hebrews cannot call the Heaven by its proper name but in the plurall or duall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heavens but the Greekes can in the singular And so little doth the Syriack make of this difference of number in the two Evangelists that hee translateth it just crosse Matthews plurall in the singular and Lukes singular in the plurall About the opening of the Heavens or the manner of the same as it is of farre more consequence to inquire so is it of difficulty to resolve because of diversity of opinions and probabilities severall wayes First Some deny the opening of the heavens at all but understand that Christ saw them opened and the Holy Ghost descending intellectually onely or by spirituall vision as Ezekiel saw the Heavens opened Ezek. 1. 2. But this exposition is very improper for John saw the same also and the descending of the Holy Ghost was in a bodily shape and not imaginary and the voyce was articulate and Audible and not visionary Secondly Others deny also the opening of the Heavens but with another manner of evasion and exposition For there was say they no scissure or parting of the Heavens asunder because they are incorruptible but a great glorious and miraculous light shone round about Christ as if the very highest heaven had been open and the light thereof imparted cleerely to the earth But this opinion also is confuted by the word that Marke useth differing from the other two For though the phrase The Heavens were opened would admit of such a Metaphoricall or comparative exposition yet when Marke saith expressely that the heavens were cloven or parted asunder for so is his word in the Originall the Syriack expresseth it by the very same word that the Chaldee Paraphrast useth in Lev. 11. for parting of the
house it inforceth us to look for a literal interpretation in it and not a tropicall Thirdly Aquinas evadeth the reall opening of them with this glosse stranger then both the other and by another intellectuall vision then that that was spoken of before For it may also bee understood saith hee of an intellectuall vision namely that Christ baptisme being â—ow sanctifyed saw heaven open unto men But this exposition the word of Saint Marke newly mentioned confuteth much more then it did the other Fourthly Marke therefore tying us to a literall sense and to understand a reall and proper cleaving of the Heavens indeed the doubt now onely resteth what heaven it was whether the Aâ—reall or Aethereall for so are the heavens properly distinguished according to the significancy of the Hebrew word Shamaiim which importeth a duality or a thing doubled Answer It was onely the Aereall for that is called Heaven and the Firmament Gen. 1. 8. 20. as may bee confirmed by these reasons First Because there needed no further scissure in the Heavens then the renting of the clouds in the middle Region either for the descending of the Holy Ghost or of the voyce or for the satisfying of the eyes and eares of the spectators and hearers that they came from Heaven Secondly Because the Scripture in other places speaking of things which came but out of the clouds yet useth the very same terme to expresse the clouds by that is used here namely Heaven As The Lord that gave the Law out of a cloud Exod. 19. 16. is said to have spoken from Heaven Exod. 20. 22. So the like voyce to this here that came out of a cloud Luk. 9. 35. yet is said to come from heaven 2 Pet. 1. 18. And Elias that by his prayer shut up the clouds that there was no rain is said to have shut up heaven Luk. 4. 25. The opening of the Heavens then was the renting of the clouds as wee see them rent when the lightning comes forth and out of that rent came the Holy Ghost in visible shape and the heavenly voyce And thus did the Gospell or Preaching of Christ begin with the opening of the Heavens which the Law had shut and thus were the heavens shaken when the desire of all Nations came first to bee revealed openly as Hag. 2. 6 7. The very same difference of expression that is betwixt Saint Marke and the other Evangelists is betwixt the Hebrew and the Lxx. in Isa. 64. 1. for the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wouldest or hast rent but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou open the Heavens c. Mat. 3. Ver. 16. The Heavens were opened to him To him to whom to Christ or to John Why to the eyes and beholding of them both for in that John saith hee saw the Holy Ghost comming from or out of Heaven like a dove Joh. 1. 32. hee maketh it past deniall that hee saw the opening of the heavens but the word to him in this place must bee reserved and referred in a singular peculiarity to Christ and the opening of the Heavens to him importeth a more emphaticall propriety then their opening to his sight For the Syntax and Grammaticall construction that Marke useth maketh it impossible to fix the words to him any other wayes then upon Christ And straightway saith hee comming up out of the water hee saw the Heavens rent or cloven c. This then being the propriety of the words that the heaven was opened to our Saviour and yet since it was also opened to the sight of John it doth necessarily inforce uâ— to understand it otherwise then onely to his view or beholding namely to his prayer as the phrase is used by him himselfe Knocke and it shall bee opened unto you For had the Evangelist intended onely to shew how hee saw this apertion in the Heaven hee might have joyned John with him in the same sight but hee would give us to understand by the phrase that hee hath used singularly of Christ alone that the heavens were not onely opened to his sight but for his sake And from hence may bee confirmed what was spoken before concerning his prayer namely that it aimed at such a thing as Elias prayed and the heaven was opened and fire came down upon his Sacrifice Thus heaven that was shut to the first Adam because of his sin is opened to the second because of his righteousnesse and to all that by faith are partakers of it Mark 1. Ver. 10. Hee saw the heavens cloven This is to bee understood as that before of Christ onely and after the same sense or to the same purport But since it is certaine that John saw this as well as hee as is also observed before and yet none of the three Evangelists that record the Story have given any undoubted or plaine evidence of any such a thing it may likewise be questioned whether the rest of the people which were there present did see this sight as well as Christ and John Theophylact is peremptory in the affirmative For all of them saith hee saw the Spirit comming upon Jesus lest they should thinke that the voice This is my beloved Sonne had been spoken concerning John but upon the sight of the holy Ghost they might beleeve that that voice was concerning Christ. And of this opinion are very many others with him and no marveile for who could conceive any other thing And yet upon the weighing of these Reasons following wee may very well bee perswaded to beleeve the contrary or that this Heavenly spectacle and divine voice was conspicuous and audible to none but onely to Christ and John First because John after this doth himselfe tell those that were present at this time that there had stood one among them but they knew him not that that was hee that was to come after him For the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 26. must of necessity bee rendred in its preterperfect signification for John spake not those words till after Christ was baptized and gone for hee was at that time in his temptation in the wildernesse Secondly because Christ himselfe also telleth the Jewes that they had never heard his Fathers voice Joh. 5. 37. and among those to whom he speaketh were divers that had imbraced the doctrine and baptisme of John Ver. 35. and it may very well bee supposed some that were present at his baptisme at this very time The maintainers of the contrary Opinion have spied this scruple and difficulty arising upon that Text and have gone about to salve it but with a very improper and dangerous plaister holding that though they heard this voice yet they heard not the voice of the Father but of an Angell which spake in his name which shall bee examined by and by Thirdly it is improbable that when Christ had such another testimony from Heaven at his transfiguration that he should conceale it from nine of his Disciples and charge
the new world and the new Law and the baptism of Christ the three Persons should be revealed especially since he ordained baptism to be administred in their names Baptize them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28. 19. SS Likâ— a Dove It is thought by Austin and after him by Aquinas that this was a very living Dove not of the flock indeed of common Doves but immediately created by God for this purpose but created as true a living Dove as any of them and the reason they give for this their opinion is this Because it is not to bee said that Christ alone had a true body and that the Holy Ghost appeared deceiveably to the eyes of men but that both those are to bee said to bee true bodies for as it was not fit that the Sonne of God should deceive men so was it not fit that the Holy Ghost should deceive them neither But it was no difficulty to the Creator of all things to make a true body of a Dove without the helpe of other Doves as it was not hard for him to frame a true body in the wombe of the Virgin without the seed of man So they too punctuall where there is no necessity nor indeed any great probability For First what needed there a reall living Dove when an apparent onely would serve the turne For the descending of the Dove was that there might bee a visible domonstration of the Holy Ghost his resting upon Christ and anoynting him for his Ministration so that the visibility of the Spirit was as much as was required and there needed no reality of a living body Secondly The Text saith expressely in all the Evangelists that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like or as it were a Dove which plainly sheweth the similitude to such a thing and not the being of the very thing it selfe Thirdly In apparitions of the like nature when the furthest end of the body appearing was but for visibility the bodies that were seen were not of the very existency and nature of those that they represented but of another As the Angels that appeared in humane shapes had not very living humane bodies but onely bodies assumed and framed to such a representation And so the fire in the bush on Sinai and with the cloven tongues was not very reall fire but onely a visible resemblance of it and the like must bee held of this Dove or else it will bee such an apparition as never was before nor since Fourthly The parallell betwixt the appearing of our Saviour in humane flesh and the appearing of the Holy Ghost in a living Dove is not onely very improper but also somewhat dangerous For if they appeared alike then may the holy Ghost hee said to bee a very Dove for Christ was a very man and that were improper and in its kind to bee incarnaâ—e for Christ was incarnate and that is dangerous And Fifthly as for fallacy or deceiving there could bee none no more then there had been in all other apparitions since the world began since in such things the veriâ—â— and reality of the â—ody that appeared was not looked after but onely the 〈◊〉 and the spirit that lay hid under that body Now reasons why the holy Ghost appeared in the shape of a Dove rather then of any other creature are conceived some to have concerned Christ some to have concerned the Holy Ghost himselfe and some to have concerned man As First to shew Christs innocency pâ—rity simplicity charity and love for all these qualities are observable in a Dove Secondly to shew the like graces of the holy Ghost and Aquinas and Iâ—dolphus do parallell the seven graces of the Spirit Isa. 11. 2. 3. to seven properties of a Dove as if any bee so curious as to see them hee may in Lud in 〈◊〉 and Aquin. par 3. quest 39. Art 6. Thirdly to shew what innocency and harmlessensse should bee in those that are baptized Fourthly to answer the figure in Noahs flood for as a Dove did at that time bring tidings of the abating of the waters so doth it now of the abating of the wrath of God upon the preaching of the Gospell These are the common and most current reasons that are given by Expositors to which may bee added Fifthly that since Christ was to have visible testimony from heaven it was fittest it should bee by the likenesse of a fowle of Heaven For it was not fitting that five should have come thencâ— upon him for hee was to baptize and not to bee baptized with fire and for a cloud to come from thence upon him was reserved till another time namely as his transfiguration and what then can bee imagined to descend upon him but a bird and what bird so fit as a Dove which was the only fowle that was clean and allowed for sacrifice Lev. 1. 14. Mat. 3. ver 16. And lighting upon him In the strictnesse of the Greek it is comming upon him which is to the very same signification especially the addition of the Baptist himselfe being laid unto it viz. that it abode upon him Joh. 1. 32. Some conceive and that not improperly that the Dove sate upon his head which if it did it was like the inscription in the golden plate that was on the fore-head of the High-priest and declared him to be Koddesh Laihovah The Holy one of the Lord Exod. 28. 36. How long the Dove sate upon him is not to bee questioned because not to bee answered it is not unlike that it did so all the while hee was in the sight of John at this time especially seeing that the Text saith that straightway this Spirit drove him into the wildernesse Ver. 17. And loe a voyce from heaven The testimony of two witnesses is a confirmation past denyall and greater witnesses then these two could not bee produced the Father and the Holy Ghost because a testimony could not bee given to a greater then to Christ. Nor could these two witnesses have properly gone single one without the other the descending of the Dove to point out to whom the voyce was intended and the descending of the voyce explaining what was meant by the descending of the Dove SS A Voyce Both the Talmudick and the latter Rabbins make frequent mention of Bath Kol Filia vocis or an Echoing voyce which served under the second Temple for their utmost refuge of revelation For when Vrim and Thummim the Oracle was ceased and Prophecy was decayed and gone they had as they say certaine strange and extraordinary voyces upon extraordinary occasion which were their warnings and advertisements in some speciall matters Infinite instances of this might bee adduced if they might bee beleeved one allegation in the Talmud shall serve for all concerning Joâ—â—athan the Chaldee Paraphrast When Jonathan the Sonne of Uzziel say they had composed the Targum of the Prophets there came Bath Kol or a divine voice and said who