Harmony of the Gospels, Section 10

Harmony of the Gospels · Section 10

p. 170SECT. X.

Christ installed into his Ministery by baptisme, and by the unction of the Holy Ghost: his Pedegree by his Mother Mary.

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, p. 173the 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 monethmonth Tisri, 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 monethmonth 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 p. 174out unto hi… 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 he… 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 p. 175seeing 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 s…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 onelyonly 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 onelyonly 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 p. 176or 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 onelyonly 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 p. 177so 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 p. 178water, 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 foreign 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 foreign or foreign 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 foreign, 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, p. 179for 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 also in the same fulfilling with him, it is not safe to understand it of all the righteousnesse of the Law, because it is not pious to hold John the accomplisher of it, as well as hee.

Thirdly, Theophylact, and some others with him goe the same way with these Fathers named, but they goe somewhat further, for they adde, that Christ had fulfilled all the Law already, but onelyonly in this one particular of being baptized, and when hee had performed that, hee had compleated all righteousnesse. But the word us spoyleth this exposition, as well as it did that before: and it will bee some worke to prove that baptisme, taken in its proper sense, or as John administred it, was any part of the Law that Christ was to fulfill.

Fourthly, others descant upon the words literally, and take righteousnesse for justice distributive, and baptisme for a speciall part or act of it: For hee that is baptized, saith Ludolphus, pleaseth God, pittieth his own soule, and edifieth his neighbour by his example, and so fulfilleth all justice, in that hee doth to God, himselfe, and his neighbour what hee ought. An Encomion of baptisme, and a new invention of fulfilling the Law, which I suppose was never dreamed of before.

p. 180Fifthly, to omit other expositions much like this, which some have given, not neere to the text, nor truth: Jansenius and some with him, but not so largely as hee, doe paraphrase it thus. According as I by an humble submission desire to bee baptized by thee, so it becommeth us, because wee are sent of God the Father, to call men away from all unrighteousnesse, and to teach the people, to fulfill and performe in worke whatsoever is right, omitting nothing, bee it never so little, which wee know to bee agreeable to the will of God. Therefore hee importeth not, that by the receiving of baptisme all righteousnesse is fulfilled; but that by them that are Masters and Teachers of all righteousnesse, nothing is to bee passed over which is right, although they bee not bound thereto by necessity, and though the thing it selfe seeme never so small. Which exposition though it bee good and sound in regard of the truth contained in it, yet seemeth it not to be punctuall and seasonable for this place. For whereas the very marrow and pith of it lyeth in this, that Christ and John being teachers of the people, must practice themselves what they teach others to practice; and therefore must Christ bee baptized for example to others: let the Reader judge whether the inference bee good by this, that John himselfe was never baptized: and consequently whether the application of such a sense to these words, bee fitting and agreeable.

Sixthly, Chemnitius yet goeth neerer the text and the marke, and bringeth the word Righteousnesse to reflect upon men: explaining it thus: that since Christ came to conferre and apply righteousnesse to men, and accordingly to sanctifie every thing and meanes that might conduce to convey the same unto them, therefore would hee thus consecrate baptism by his own being baptized, & give vigor to it to be a seale and strengthener of righteousnesse and grace begun: and in this sense he saith that it becommeth him to fulfill all righteousnesse, or every thing whereby the righteousnesse of man may be forwarded and promoted, and because John was the Minister of Baptism; therefore in the word us, he joyneth him also in the fulfilling with him. To this purpose hee and farre more largely comming as close to the marke, as any we meet with, and yet [if I judge aright] not so close as to hit it in these two respects.

First, in that hee seemeth to hold, and so also doe many others with him, that Christs performance of the severall parts of righteousnesse, personally in himselfe, was requisite to the sanctifying of p. 181such things to others, whereas his very institution of any such a thing giveth validity sufficient to it without his owne actuall example: As in this very thing in hand concerning baptisme, if Christ instituted that in the hand of John for a Sacrament to continue in his Church for ever, I cannot see what vertue, vigor, or efficacy his being baptized by John added to it, more then his institution of it before had done, save onelyonly for the more sensible reverence of it in the eyes of the people.

Secondly, and chiefly, because it is harsh and bold, to conceive that Christ in the performance of any thing that might tend to mans justification, should take a man to bee a sharer and co-worker in such equality as the words thus and us do make the Baptist.

By righteousnesse therefore in this place may rather be understood the equity and justice of the Law, and Christs fulfilling of the same. Not the morall, for that opinion we refused before, but the other parts of it which were either Propheticall, or figurative and typicall. Not denying his fulfilling the morall Law neither, for that he performed to a tittle, being without the least taint of finne, either in thought, word, or deed, but rather illustrating and setting forth his performance of that the more, in that hee was also so punctuall to fulfill the other parts of the Law which were lesse materiall. And to this exposition of righteousnesse, namely, for the equity of the Ceremoniall or typicall Law, not onelyonly the matter or thing in hand it selfe, but even every word also that is in this clause doe give their consent and confirmation.

For, first, if we looke upon the Ceremoniall law it selfe, and the reason why it was given, we shall find that it was neither so exact and exquisite in regard of it's injunctions, nor so strict or necessary to bee performed in it selfe according to the Letter, as it was in regard of its significancy of good things to come; the force and vertue of it consisting not so much in its very verball precepts, and corporall observances, as in its representative and typicall predictions and fore-shewing of some better things to come thereafter. And howsoever those Rites and Ceremonies had their obedience in the practices of the Jewes, yet their equity and very intent indeed they had not but in the fulfilling of Christ.

Secondly, if wee looke also upon baptisme which was the matter now in agitation, and the baptisme of Christ also, how they p. 180duplicate page p. 181duplicate page p. 182were both fully and plainely prefigured under legall Rites and Ceremonious observances, was shewed before.

Thirdly, it was requisite that Christ should fulfill the Ceremoniall Law, as well as the morall, in some kind of necessity, though not as much for the one as for the other. For as the Morall was a law of faith, so also was the Ceremoniall a Law of hope, as the judiciall was also of charity. In the morall law it was shewed to man what he was to doe, but withall he saw by the same Law his owne disability and impossibility of performing what was to bee done. The sight of this driveth man to lay hold of Christ that performed that Law for him; and thus the law, though it be according to the letter a message of death, yet in the spirit is it a doctrine of faith unto life. The Jew being thus entred by the morall law into the schoole of faith, then came in the Ceremoniall, and was as an usher of hope: for by those rites and legall observations, the memory of Christs comming was continually kept fresh, and in the eye and expectation, and the fruit and application of his performance of the morall law for the good of men daily read in those typicall and shadowed lectures: As therefore it was absolutely necessary that Christ should fulfill the morall law in regard of all men, so was it respectively necessary that he should answer and accomplish the Ceremoniall, in regard of the Jew. For if the outward observance thereof were for nothing so much, as to lead his eye and expectation to Christ, and the very life and equity thereof were included in him, how necessary was it, that for the sake of that people, and for confirmation both to them and all others, that he was Christ that was to come, that he should fulfill th…t part of the Law, as well as the other? At the least how fitting? And so hee saith in the place in hand, Thus it becommeth us to fulfill all the equity of the Ceremoniall law. Now the Ceremony to which our Saviour looketh in these words, was the washing of the Priests in water, when they entred into their function, Exod. 29. 4. Lev. 8. 6. the equity of which appeared in him, when h…e was baptized at his entrance into his Ministery. And this indeed was the mainest and properest end and reason of Christ being baptized; namely, that by baptisme he might bee installed into his Ministeriall office.

p. 183Luke 3. ver. 21. Now when all the people were baptized, &c.

Not all that were to be baptized by John, for the contrary is evident, Joh. 3. 23. where John is baptizing a twelve monethmonth after this; but all those that were reckoned by the Evangelist before, from Jerusalem and Judea, of Pharisees, Sadduces, Publicanes, and Souldiers, which he now reckoneth up in this summa totalis of All the people, to shew what multitudes were baptized into Christ, before Christ came to bee revealed.

But it may be questioned among all this number, whether there were any women baptized by John, or no. And the doubt may seem to be equally ballanced, for as the silence of the Text doth seeme to deny it, so reason on the other side doth strongly affirme it.

For, first, the baptism of John was such a thing as women might … as well as men, in regard of possibility, which they could not possibly doe by Circumcision.

Secondly, it was such a thing as they might receive as well as men, in regard of capability, for women were as ready to repent, as they.

But, thirdly, that which putteth it out of all doubt, that women were baptized by him, is the testimony of our Saviour: Mat. 21. 32. John came unto you in the way of righteousnesse, and yee beleeved him not, but Publicanes and the Harlots beleeved him.

SS. Jesus also being baptized.

About the time, place, and manner of our Saviours baptisme, the Evangelists have been so silent in this place, that what is to bee resolved upon them is to bee fetched from and by comparison of other texts, and collection from other places, whcih about the first will give very full satisfaction, about the second indifferent, and about the last, little or none at all. The time then of his being baptized, that is, the time of the yeere, is onelyonly, or at least, chiefly to be found, by computing the time or length of his preaching, and thereby considering the time or season of his death. Now the length of his preaching, or from his baptisme to his death, was p. 184justly and exactly three yeeres and an halfe, as was touched before: And from that very thing or in relation to it, that number is so very renowned in Scripture, being sometimes expressed in the plaine termes, of three yeeres and six moneths, Luke 4. 25. sometimes by halfe a weeke, Dan. 9. 27. sometimes, by a time, times, and halfe a time, Dan. 12. 7. Rev. 12. 14. and sometimes, by a thousand two hundred and threescore dayes, Rev. 11. 3. & 12. 6. and sometimes, by forty and two moneths, Rev. 11. 2. To evidence which account of his Ministery, first may bee produced the Text of Daniel alledged instantly before, chap. 9. 27. where it is said, that Messias should confirme the Covenant for many for one week: or in that one week rather, namely, which hee reckoneth the last of the seventy: for first, hee nameth seven weeks by themselves, and then sixty two by themselves, ver. 25. which every one knoweth make sixty nine; and then comming to speak of the last week which was to make up the seventy, hee saith, that in that one weeke, Christ shall confirme the Covenant for many: and then describing and dec…ing the exact time of that his worke, hee saith, And in halfe that week shall bee cause sacrifice and oblation to cease.

Now that by these weeks are meant weeks of yeeres, or as many yeeres as a week hath dayes, hardly any man ever denyed, or su…cted the contrary; and that then by halfe a week, is meant halfe seven yeeres, or three yeeres and an halfe, there can bee as little doubt or scruple: This then the Angell Gabriel telleth was the exact time in which the Messias did confirme the Covenant, and was bringing to an end Sacrificing and other Ceremonies, or the time of his Preaching the Gospell, which was from his Baptisme to his death.

Secondly, if not for proofe, yet for better illustration of the same, may bee produced that place of the Gospell alledged so lately also before, namely, Luk. 4. 25. where Elias is a glorious type and resemblance of Christ, in a sweet and harmonious discord and difference: For as hee shut up heaven by his prayer, and there was no raine for three yeeres and six moneths, so Christ opened heaven at his baptisme, as it is said in the verse in hand, and continued to distill the divine dew and raine of his heavenly doctrine, as Deut. 32. 2. for the same space of time.

And thirdly, as there is such evidence for the time averred, from p. 185a Prophecy, and such illustration from a type, so is there a full confirmation of it in the Evangelicall story. For John hath plainly parcelled out the three yeeres by foure Passeovers: as the first, chap. 2. 13. the second, chap. 5. 1. the third, chap. 6. 4. and the fourth, chap. 13. 1. &c. and the odde halfe yeere [which since hee dyed at the last Passeover must bee laid before the first] was taken up in these particulars, of his journey into the wildernesse, and forty dayes fast, Matth. 4. 1. his return to Jordan, and abode thereabout, Joh. 1. 29. 35. 44. his voyage into Galilee, and miracle at Cana, Joh. 2. 1. his removall after some space to Capernaum, and some abode in it, chap. 2. 12. 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 monethmonth 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 monethmonth: And that may most consonantly bee conceived to have been at the Feast of Tabernacles, which beganne the fifteenth day of the monethmonth, Levit. 23. 33. upon these probable and not altogether unsatisfactory reasons.

First, because hee dyed on the fifteenth day of the monethmonth 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 p. 186of 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 monethmonth 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 onelyonly 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 deliv…ry of men from the bondage of Sin and Satan, by the preaching of the Gospel.

p. 187Fourthly, the Consecration of the Temple of Solomon was at this very time, namely, in the seventh monethmonth, or the monethmonth 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 Leper… 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 Eno…, a whole twelve-monethmonth 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 …ither of these maine bodies were two miles distant from the Arke p. 188on 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 p. 189hee 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 consequ…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.

p. 190Thirdly, 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 foreign, 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 onelyonly, 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 p. 191parted 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 …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 onelyonly resteth, what heaven it was, whether the A…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 onelyonly 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 p. 192openly, 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 foreign, thou wouldest or hast rent, but the Greek, foreign, 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 u… to understand it otherwise then onelyonly 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 onelyonly 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 onelyonly 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 onelyonly, and after p. 193the 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 onelyonly 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 foreign, 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 three silence that heard it, and saw what was done, Matth. 17. 9. and yet should let p. 192duplicate page p. 193duplicate page p. 194this 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 onelyonly, 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 whe… 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 Emmau…, 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 p. 195one 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] onelyonly 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 l…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 her…, 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, foreign upon on him. Had it been said, foreign 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 foreign 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 foreign 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 p. 194duplicate page p. 195duplicate page p. 196sense, 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.

foreign; 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 onelyonly.

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 foreign The Holy Spirit onelyonly, but foreign Ruah… bakk…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, foreign, Rom. 1. 4. and so doth the Syrian call him Ruh…a dekudsha, in this place.

SS. The Holy Ghost descended.

This descending of the Holy Ghost was, first, partly for the sake p. 197of John, for this token had been given him, when hee first began to preach and baptize, whereby to know Christ when hee should come, Joh. 1. 33.

Secondly, partly for Christ, that hee might thus receive his consecration and institution for the Office that hee was now to enter upon, the preaching of the Gospell. This was as his anointing to install him into his function, as Aaron and his Sonnes were with materiall oyle to enter them into theirs, as Isa. 61. 1. The Spirit of the Lord is upon mee, therefore hath hee anointed mee, hee hath sent mee to Preach the Gospel. And,

Thirdly, partly for the businesse and matter that was now to goe in hand, namely, Christ beginning to preach accordingly. For,

First, the Gospel is the Spirituall Kingdom and Scepter of Christ, in and by which hee was to rule all Nations for ever, and therefore it was agreeable that the Spiritualnesse of that should bee sealed and confirmed by the holy Spirits, shewing himselfe even in the beginning of it. The carnall rites of Moses were now to vanish, and his corporall and ceremoniall observances to bee changed into a spirituall worship: and neither at Jerusalem, nor at mount Gerizim, nor elsewhere, must there bee any more adoration, with fleshly and earthly Ceremoniousnesse, but hee that will worship God must worship him in spirit, as Joh. 4. 21. Therefore it is no wonder, if the Holy Ghost do now reveale himselfe, now when his sway of spirituality, and dominion, by sanctification is to begin.

Secondly, The Holy Ghost was departed from Israel, after the death of the last Prophets, as was observed before, and now hee is to bee restored againe, therefore himselfe commeth visibly and apparently at this his restoring, and lighteth upon him to whom it belonged to give and distribute the gifts of the Spirit, to whom hee pleased. For as John had told that Christ should baptize with the Holy Ghost, so is that power and priviledge now sealed unto him in the sight of John, when the Holy Ghost commeth down upon him and there abideth.

SS. Descended in a bodily shape.

God is said to descend, not that hee moveth from place to place, or commeth where hee was not before, for hee is incircumscriptible, p. 198and every where, and filleth all places: but in that hee sheweth this his presence upon earth, in such or such a place, by some externall sign, and visible apparence: And so hee is said to come downe to see whether the wickednesse of Sodome were according to the cry that was come up unto him, because hee revealed himselfe to Abraham, Lot, and the Sodomites in the visible and conspicuous representation of men: So is hee said to have come down upon Mount Sinai, because of the outward revealing and expression of his presence there. And so the Chaldee Paraphrast understandeth the Trinities descending, Gen. 11. 5. for a conspicuous appearance of it, for hee translateth, The Lord revealed himself to take vengeance, &c. And so is the Holy Ghost said to descend in this story, and in that in Act. 2. not but that hee was present in the same places before, by his power and Godhead, but that hee revealed and expressed his presence by so sensible an evidence, and by, and in so revealed a worke.

SS. In a bodily shape.

First, It was convenient that the Holy Ghost should reveale himselfe at this time: First, for the sake of John, who was to have a sensible signe, whereby to informe him which was the Messias, as Joh. 1.

Secondly, In regard of the Holy Ghost himselfe, whose worke in the Church was now in a more speciall and frequent manner to bee shewed under the Gospel, namely, that hee might bee expressed and revealed to bee a personall substance, and not an operation of the Godhead onelyonly, or qualitative vertue. For qualities, operations and acts cannot assume bodily shapes, nor ought but what is in it selfe substantiall.

Thirdly, That a full and cleere, yea, even a sensible demonstration of the Trinity might bee made at this beginning of the Gospel. For it may bee observed in Scripture, that the Holy Ghost hath a speciall regard to expresse this mystery upon singular occasions, that we might learne to acknowledge the three Persons in one Godhead, as hee also doth the two natures of Christ, that wee might acknowledge them in one person. So the very first thing that is taught in all the Bible, is this very mystery: For when Moses p. 199beginneth the story of the creation, hee beginneth also to teach that the three Persons in the Trinity were co-workers in it. God Created, there is the Father. God said, there is the Word, or the Sonne. And the Spirit of God moved, there is the Holy Ghost. And the very same mystery is intimated by the Prophet, treating upon the very same Subject, Isa. 42. 5. Thus saith God the Lord, hee that created the Heavens, and they that stretched them out: That wee might learne, that Of him, through him, and to him, the Father, Sonne, and Holy Ghost, are all things, Rom. 11. 36. So Moses also when hee is to teach concerning the creation of man, hee first teacheth that it was the Trinity that created him. Gen. 1. 26. And God said, Let us make man after our Image. Hee saith, Let us, to shew the Trinity of Persons: and hee saith, In our Image, not in our Images, to shew the unity of essence; That every man, even from the reading of the story of his Creation might learn to remember his Creators in the dayes of his youth, as Solomon with the word foreign Boraiecha, answereth the same mystery, Eccles. 12. 1. So likewise at the confusion of tongues the Trinity is expressed, Gen. 11. 7. Let us goe down and confound their language: as it is also at the gift of tongues, I will send the Comforter from the Father, Joh. 15. 26. Act. 1. 4. Such a one also was the blessing pronounced by the Priest upon the people, when hee dismissed them from the daily service of the Temple, in the name of the Trinity, Num. 6. 24, 25, 26. the name Jehovah or the Lord, three times repeated, for denotation of the three Persons, as Paul explaineth it, 2 Cor. 13. 13. When Moses also beginneth to rehearse the Law to Israel, and to explaine it, the first thing hee teacheth them is the Trinity in Unity, and Unity in Trinity, Deut. 6. 4. Heare O Israel, the Lord, our God, the Lord, is one. Three words answering the three Persons, and the middle word our God, deciphering fitly the second, who assumed our nature, as is well observed by Galatinus. To these may bee added, the entrance of Moses his revelation with the name of the Lord, three times rehearsed, Exod. 34. 6. The Vision of Esay with three Holies, Isa. 6. 3. The beginning of Psal. 50. and of Psal. 136. and many, again of the like nature, which the heedfull reader will observe himself. How fitting then was it that at the beginning of 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 p. 200their names Baptize them in the name of the Father, and of the Sonne, and of the Holy Ghost. Matth. 28. 19.

SS. Lik… 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 onelyonly 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 foreign, 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 onelyonly 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 onelyonly 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.

p. 201Fourthly, The parallell betwixt the appearing of our Saviour, in humane flesh, and the appearing of the Holy Ghost, in a living Dove, is not onelyonly 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 incarna…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 veri… and reality of the …ody that appeared, was not looked after, but onelyonly 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, p…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 I…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 thenc… 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.

p. 202Mat. 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 p. 203Jo…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 hath revealed my secrets to the … of men? And when he went about to explaine the …, or the booke… of Holy Writ, there came a Bath Kol, or a divine voyce againe, … said, It is enough. What is the reason? Because in them it revealed the end of the Messias. In Megillah.

Now here it may bee doubly questioned: First, why they called it Bath Kol, The Daughter of a voyce, and not a voyce it selfe? And secondly, whether this voyce that wee have in hand, were such a voyce as that or no? To the first, if the strictnesse of the Hebrew word Bath bee to bee stood upon, which it alwayes is not, it may bee answered, that it is called the Daughter of a voyce, in relation to the Oracle of Vrim and Thummim: for whereas that was a voyce given from off the Mercy Seate, within the vaile, and this upon the decay of that Oracle, came as it were in its place, it might not unfitly, nor unproperly bee called a Daughter, or successor of that voyce. But to the second, and which is more materiall and pertinent to the subject in hand, it may bee answered, that this voyce was not of the nature of their Bath Kol, upon these two reasons.

First, because this voyce came descendingly from heaven, but their Bath Kol cannot bee proved to have descended; or at least to have constantly come from heaven. For the … hinc, which gave warning of the destruction of the City, came not from above, but from the Temple, as Isa. 66. 6. And this can hardly bee denyed to have been one of their Bath Kol voyces: And if wee will beleeve the Jewish Authours in every place where they give examples of this their Bath Kol, it will appeare rather to bee such a voyce as came to Samuel, which was so farre from a perpendicular descending, that hee could not distinguish whether it were the call of …li.

Secondly, because, whereas the Jewes repute their Bath Kol, both the last and the lowest kind of divine revelation among them, this kinde of a voyce from heaven, was both ancient, as Gen. 21. 17. and 22. 11. and also most honourable, Exod. 20. 22. Deut. 4. 33. 36,

SS. From Heaven.

The opinion that these words were spoken by an Angell, deputed p. 204by God for that purpose, which some do hold, is not onelyonly improper, but also dangerous: improper, because it crosseth a plain and facile Text; and dangerous, because it bringeth a created Angell into a kind of equality, and compartnership with the sacred Trinity. For,

First, Why should there bee any surmise of such an Angell▪ uttering these words, unlesse it might bee thought that God could not utter them himselfe?

Secondly, as Paul saith, To which of the Angels said God at any time, Thou art my Sonne? so may it bee said much more, which of the Angels ever durst or might call Christ his Sonne?

Thirdly, Peter speaking of the Parallel, or like voyce to this, which was uttered at our Saviours transfiguration, hee saith, it came from the excellent glory, which doubtlesse sheweth more then from an Angell, 2 Pet. 1. 17.

Mat. 3. Ver. 17. This is my beloved Son in whom I am well pleased.

In Marke and Luke it is, Thou art my beloved Son, &c. whereas Matthew expresseth it, This is: which though it shew some difference, yet is it not materiall; nor doth the difference breed so much difficulty, as it doth satisfaction to the Reader, and fulnesse to the story: For the two Evangelists first named, relate it as spoken to Christ, for the sealing of his person, and in answer to his prayer; but the other expresseth it onelyonly as spoken of Christ, and not to him, but pointing him out to the notice of John.

Now this whole speech is taken from 2 Sam. 7. 14. Psal. 89. 26, 27. and Isa. 42. 1. and when it is uttered again from heaven, at our Saviours transfiguration, this addition Heare him, is put to it, Mat. 17. 5. Luk. 9. 35. sealing him then for the great Prophet of his Church, whom all must heare, Deut. 18. 15. as it sealeth him now for the high Priest of his Church, being now to enter into his Ministery.

Luk. 3. Ver. 23. And Jesus himselfe beganne to bee about thirty yeeres of age.

Agreeable to this age of Christ, when hee beganne his Ministery, p. 205was the age of the Priests, when they entred their Office, Numb. 4. 3. the age of Joseph, when hee came to promotion, Gen. 41. 46. and the age of David, when hee began to Reigne, 2 Sam. 5. 4. Now how this is to bee understood is some controversie: Some there are that take it thus, that Jesus was now fully and perfectly thirty: Others thus, that hee now beganne or drew on to bee full thirty, and so preaching three yeeres and six monethmonth, that hee dyed at thirty three yeeres old and an halfe.

But this interpretation, the phrase used by the Evangelist, and the common and ordinary manner of the Scriptures reckoning of the ages of men, and of other things doth sufficiently contradict: For,

First, in that Luke saith, foreign, hee was baptized, beginning to bee as it were thirty: the word beginning to bee, denyeth his being thirty compleat; and the word as it were, denyeth his drawing upon thirty compleate likewise: For if hee were full thirty, then hee beganne not to bee so: and if hee were drawing on to full thirty, then was hee not drawing to as it were thirty, but to thirty indeed. By the phrase therefore, is to bee understood, that hee was now nine and twenty yeeres of age compleat, and just now entring upon his thirtieth: and this the Evangelist hinteth so clearely, that it needeth not much confirmation: For that hee was in his thirty current and not compleated, is plaine by the word foreign, as it were thirty, that is, thirty yeeres old, after a certain reckoning: and that hee was but now entring upon this his thirty current, is as plain by the word foreign, hee began but to bee so.

To which also, secondly, may bee added the common and current use of Scripture in reckoning of ages, either of men or beasts, to account the yeere which they are now passing, for a yeere of their age, bee it never so newly or lately begun: Examples of this it is needlesse to give, the thing is so usuall and obvious to every eye.

So that now to take up the times of the world, and of our Saviour, according to this computation, they result to this.

First, That since hee was borne in the yeere of the world 3928. stilo veteri, but newly begunne, hee was baptized in the yeere of the world 3957. but newly begunne, by the same stile likewise.

Secondly, That since hee was borne in Tisri, hee was also baptized in Tisri.

Thirdly, That since his last residence in Bethlehem, to his first appearing p. 206publickly in the worke of the Gospell, were full seven and twenty yeeres: all which time hee had lived either in Nazareth, the Town of his Mother, or in Capernaum, the Town of his supposed Father, and so his birth in Bethlehem, is utterly grown out of the thoughts and observation of the people.

Fourthly, That hee hath now three yeeres and a halfe to labour in the Gospell from his Baptisme to his crucifying, Rabbi Janna said, Three yeeres and a halfe the glory of God stood upon Mount Olivet, and preached, saying, Seek the Lord while hee may bee found, call upon him while hee is neere. Midr. Tillin.

Fifthly, That hee lived but two and thirty yeeres and an halfe: and that his thirtyeth yeere was the first yeere of his preaching, and not the last yeere of his private life. Compare the date of Davids Reign in Hierusalem, 1 Chro. 29. 27. The time that David Reigned over Israel, was forty yeeres: Seven yeeres reigned hee in Hebron, and thirty three yeeres reigned hee in Hierusalem. Exactly, Seven yeeres and six moneths reigned h…e in Hebron, 2 Sam. 5. 5. and then thirty and two yeeres and six moneths reigned hee in Hierusalem.

Sixthly, That if Hierusalem were destroyed exactly forty yeeres after our Saviours death, as it is apparent it was, both in Christian and Heathen Stories, then that destruction of it befell just in the foure thousandth yeer of the world, and so as the Temple of Solomon had been finished Anno mundi exactly 3000, so in Anno mundi exactly 4000. both the City and the Temple that then was, was destroyed never to bee repaired or rebuilt againe. And from that time most properly began the Kingdome of Heaven, and the new Hierusalem, when that earthly Kingdome, and that old City were utterly ruined.

SS. Being [as was supposed] the sonne of Joseph, which was the sonne of Heli.

At every descent in this Genealogy, the word Jesus is to bee understood, otherwise the first and last descents are improper, and different in stile from all the rest. For Joseph was not the Sonne of Heli, but onelyonly his Sonne in Law, and Adam was no more the Son of God, then any of the other holy men, that were named before. The supply therefore is thus to bee made to make all proper, Jesus, being as p. 207was supposed the Sonne of Joseph, Jesus the Sonne of Heli, Jesus the Son of Matthat, &c. Jesus the Sonne of Seth, Jesus the Sonne of Adam, Jesus the Sonne of God.

And the like stile of Genealogy, Moses useth, Gen. 36. 2. Aholibamah the daughter of Anah, the daughter of Zibeon, where Anah is not called the daughter of Zibeon, for hee was a man and not a woman: n… more was Joseph the Sonne of Heli, for hee was onelyonly his sonne in Law, but the word Aholibamah is to …ee supplyed thus, Aholibamah the daughter of Anah, Aholibamah the daughter of Zibeon.

Heli or Eli [for the name seemeth to bee the same with his in 1 Sam. 1. 3. &c.] was not the naturall Father of Joseph, for Matthew told us plainely before, that it was Jacob that begot Joseph, but Heli was the Father of Mary, and Father-in-law of Joseph onelyonly: Now because it is not used in Scripture to mention any women in a pedegree, or to run the line from the Mother, but from the Father to the Son, therefore Mary is not here named at all, but intimated or included, when the line begins from her Father, and calleth her husband his sonne, which hee was onelyonly because of her.

So that Luke intending to shew Christ the seed of the woman, must of necessity reckon by Mary the daughter of Heli, as Matthew intending to shew him the heire of the Crown of David, doth reckon by Joseph the heire male apparent. In comparing and laying together these men that Matthew and Luke have named, in the ancestry of Joseph and Mary, betwixt the returning out of the captivity, and the times of our Saviour, wee finde that every one man in the …ock of Joseph, did almost outlive two of those in the line of Mary, the one line affording twenty descents betwixt those two periods, and the other but one above halfe so many: which easily and readily con… teth that opinion that some have strangely held, that the persons i… the two Genealogies have been the same men, onelyonly under different names: and it helpeth somewhat to settle the times between those two periods, against the different miscountings of severall men, some stretching them longer then the eleven persons named in Matthew could stretch to live, and some cutting them shorter then the twenty named in Luke could bee comprehended in.

p. 208Ver. 27. Which was the Son of Salathiel, which was the Son of Neri.

Neri was the naturall father of Salathiel: hee seemeth to have been so named from the candle which the Lord reserved for David and his house, 2 Chron. 21. 7.

Ver. 31. Which was the Sonne of Nathan.

2 Sam. 5. 14. 1 Chron. 3. 5. It is like that hee was named after Nathan the Prophet, who brought David word of the promise, 2 Sam. 7. and of the continuance of his house, which failed in the race of Solomon: but continued in the race of this Nathan, till the King came that was to sit on Davids Thron for ever. Here again the number of persons in the Genealogy of Mary, betwixt David and the captivity, exceed the number in the Genealogy of Joseph, in Mat. 1.

Ver. 36. Which was the Sonne of Cai…an, which was the Sonne of Arphaxad.

In Moses it is said Arphaxad begat Shelah, and Shelah begate Eber, Gen. 10. 24. and 11. 12. And so is it briefly reckoned, 1 Chron. 1. 24. Shem, Arphaxad, Shelah, without any mention of Cainan at all, nor is there any memoriall of such a sonne of Arphaxad throughout all the old Testament, nor indeed was there ever any such a man in the world at all. Here therefore is an extraordinary scruple, and a question of no small difficulty meeteth us; where Luke found the name of this man, which is not to bee found else-where in all the Bible? and whether it bee not an error in the Text, and were not a miscarriage in the Evangelist, to reckon a man for an ancestor of Christ, that the world never saw, or that never was upon the earth.

Answer. It is … indeed to resolve, where Luke found this name of Cainan, and from whence hee took it, namely from the Greek Bible, or the Septuagint, which hath inserted it in those places of Moses that are alledged; but when this is resolved, the greater scruple is yet behind, of his warrantablenesse so to doe, and of the purity of the Text, where it is so done.

p. 209The Seventy translatours indeed read Gen. 10. 24. thus, Arphaxad begat Cainan, and Cainan begat Sala, and Sala begat Eber. And in Chap. 11. they say, Arphaxad lived 135 yeeres, and begat Cainan, And Cainan lived 130 yeeres and begat Sala, and Cainan lived after hee begat Sala 330 yeeres. And from hence hath Saint Luke without controversie taken in Cainan into this Genealogy, a man that never was in the world, but the warrantablenesse of this insertion will require divers considerations to find it out. As let the Reader bee pleased seriously to ruminate upon these.

First, That the Seventy Translatours did that worke unwillingly, and for feare: For the Scripture was the treasure of the Jewes, which made them more glorious then any Nation under heaven. Therefore to communicate this their riches to the Heathen, whom they abominated and detested, was as much against their heart as what was most. So that had not the feare of the power of Ptolomy brought them to the worke of the Translation, more than their own good will, there had been no such thing done. Ptolomy Lagus, the Father of Ptolomy Philadelphus, for whom they translated, had carryed away an hundred thousand Jewes captive into Aegypt, as saith Aristeas, so that the feare and dread of that house lay upon them, that they durst deny it nothing, which otherwise they would most vehemently have done such a thing as this, to have communicated their Scriptures to the Heathen in a vulgar tongue.

Secondly, The Translation then being undertaken for feare, and with so ill a will [that as Aristeas, who was present at the worke, saith, the Translatours were very unwilling to goe for Aegypt, though hee interpret it, because loath to goe from Eliazar the high Priest] and that the Jewes kept a mournfull fast every yeere, sorrowing for that work of the Translation. It cannot bee expected that the Translation will bee done with any more fidelity, then barely what will keepe the Translators out of danger.

Thirdly, Therefore they strive as much as they can, to conceale the Truth and treasure of the Scripture from the Heathen, p. 210and as much as they dare to delude them. Their chiefe meanes for this, is to use an unpricked Bible, in which the words written without vowels, might be bended divers wayes, and into divers senses, and different from the meaning of the Originall, and yet if the translation were questioned, they might pricke or vowell the word, so as to agree to their translation. How they have dealt in this kind, there is none that ever laid the Hebrew Bible, and the Septuagint together, but hath observed.

Fourthly, Their differences from the Originall which were innumerable, were partly of ignorance, they themselves not being able to read the Text alway true in a Copy unvowelled. But this ignorance was also voluntary in them, they not caring to mistake, so that they might doe it with their own security.

Their generall care was, that since of necessity they must translate the Bible, as little of it might bee imparted and revealed by the translation as was possible.

Their particular and speciall heed was also, that those places of the Text, which is translated Literally, or according to the true meaning, might prove dangerous any wayes to the Nation of the Jewes, or bring them into distaste with the potent King for whom they translated, should bee so tempered and qualifyed that no hazzard might arise, nor any such matter might bee seen.

Fifthly, It was a common speech among the Jewes, and rang ordinarily in their Schooles, and Pulpits, That the seventy soules of Jacobs family, that went downe into Aegypt, were equivalent, or answerable in worth to all the seventy Nations of the world.

This was a dangerous doctrine for the Jewes, if it should come to bee knowne, (as it could not choose but bee) especially when their puissant enemies should finde the numbers agreeable, of seventy Soules, Gen. 46. and seventy Nations, Gen. 10. To prevent any such danger, the Translators thought it a sure way, to spoile the just number in both places, and so they did reckon seventy five soules, and seventy two nations, p. 211both which accounts are followed by Saint Luke, Act. 7. and in this place.

Sixthly, The severall persons reckoned Gen. 10. Every one of which was the Father and originall of a severall Nation, be just seventy. The Translators to spoyle the summe, which night prove perilous, have added two more, and both of the same name, Cainan, the one the immediate sonne of Sem, the other his Grandchilde, or the sonne of Arphaxad. For ver. 22 of that Chapter, they read thus. The sonnes of Sem were Elam, and Ashur, and Arphaxad, and Lud, and Aram, and Cainan. and ver. 24. thus, Arphaxad begat Cainan, and Cainan begat Sala.

In which additions, these two things are very observable.

First, The place where they have thrust in these two men: Namely, so close to Sem, as could not possibly bee closer, unlesse they would have had him to have had two sonnes of the same name, Cainan.

Secondly, The name it selfe, that they have thus chosen twice over, namely Cainan, which signifyeth mourning or lamenting. So Enosh called his sonne, Gen 5. 9. Because of the lamentable corruption of Religion in those times: And it is without doubt, the translators in the iterated choyce of this word, or heavy and dolefull name, intended to shew some inward sorrow: the cause of which may bee best imagined, by laying the name, and the place of it together.

The blessing of Noah upon Japhet, God shall inlarge Japhet, and hee shall dwell in the tents of Sem, Gen. 2. 27. The Jewes themselves of old, understood, to aime at the Greeke tongue, viz. that God should use that as a meanes for the admission of the Heathen to the secrets and mysteries of the Jewes Religion. This was their vexation at all times, to heare, or to thinke of the Gentiles being called, as appeares by Jonah, Chap. 4. 1. by the Nazarites, Luk. 4. 28. and by them of Jerusalem, Act. 22. 21, 22. For Moses had plainly told them, that their calling in, should bee the others casting off, Deut. 32. 21.

Therefore, it could not but bee a most vehement sorrow, and maine vexation to these Translators, that they, perforce, and so sore against their wills, must bee made the instruments, by translating p. 210duplicate page p. 211duplicate page p. 212the Bible into Greek, to let Japhet, or the Heathen, into the tents of Sem.

This sorrow, as their Nation expressed by a mournfull Fast, so did they themselves among other things, by a lamenting and sorrowing name, Cainan twice over, put in so close to Sem, as if they called on him to mourn with them, because his tents were now unlocking for the entrance of the Gentiles.

Seventhly, God using the Septuagint, as the Key for admission of the Heathen, and as an Harbinger to the New Testament, left it not there, but therein used it also in allegations from the Old, yet oftentimes differing from the letter of the same, but never without speciall reason.

Eighthly, Saint Luke, as hee followed the Doctour of the Gentiles, Saint Paul, so hee wrote his Gospell for the Gentiles: therefore whereas Matthew writing his for the Jewes, deriveth the Genealogy, but from Abraham the first Father of the Jewes, This Evangelist writing for the Gentiles, fetcheth the Line from Adam, the common Father of all, both Jewes and Gentiles.

This is the aime and scope of this Genealogy, and the reason why it is set at Christs Baptisme:

First, To shew that there was no distinction of persons in the promise given to Adam, for all Nations were then equally in his loynes: for this, the holy line runnes down to him.

Secondly, That therefore all Nations have equall interest in the Messias, and that in the preaching of the Gospell, which Christ beganne from his Baptisme, there should bee no difference of people made, as there was before. This being the intent of the Pedegrees placing here, as the very placing of it doth inevitably evince, it is not onelyonly warrantable, but also admirably divine, that Luke taketh in Cainan from the Seventy.

For first, writing for Heathens, hee must follow the heathens Bible in his quotations.

Secondly, In Genealogies hee was to bee a Coppier, not a Corrector.

Thirdly, and chiefely, In following this insertion of the Lxx. hee imbraceth not their error, but divinely draweth us to looke at their intent.

p. 213When Jude mentioneth Michaels striving with Satan about the body of Moses, hee approveth not the story as true, which hee knew to bee but a Talmudick Parable: but from the Jews own Authors, hee useth this as an argument against them, and for their instruction.

So though Luke from the Lxx, the Bible of the Heathen, have alledged Cainan the sonne of Arphaxad, hee alledgeth it not as the truth more then the Hebrew, but from the Septuagints owne authority, or from the matter which they inserted in distaste of the calling of the Heathen, hee maketh comfortable use and instruction to the Heathen concerning their calling.

First, they put in two men, Gen. 10. that they might dissemble their arrogating of singularity above all Nations, and to make Ptolomy beleeve, that there was no such distinction of people held by them: [but they thought otherwise.]

Luke reserves the one of these in his pedegree (for the other could not come in it,) to teach the Gentiles really, what they did in dissimulation, that there was no such distinction of Nations in the sight of God, even the Lxx. themselves being witnesses.

Secondly, They used a mournfull name for the men whom they inserted, in detestation of the comming in of the Gentiles; Luke reserves this also for the comfort of the Gentiles, which were now to bee called in: To teach them from the Jewes own confession, that the divulging of the Gospell in vulgar languages, should bring Japhet into the tents of Sem: which thing was now ready to beginne, when Christ at his baptisme is annointed to preach the Gospell, and to send it abroad to bee preached both to Jew and Gentile. And what the Lxx. in their Cainan sorrowed to see afarre off, Luke in his Cainan calls to behold now with comfort neere at hand.

Thus are the Censers of Korah and his company though ordained for an evill end by them, yet reserved in the Sanctuary for a good by the command of God.

p. 214Ver. 38. Which was the Sonne of Adam, which was the Sonne of God.

Thus hath the Evangelist shewed Christ to bee the seed of the woman, promised to Adam, and descended from him: And that, hee that was proclaimed the seed of the Woman to Adam, in the garden, was now pointed out and proclaimed the Sonne of God, from heaven to John, at Jordan. And thus doth the Evangelist conclude this Genealogy with a cleere expression of Christs two natures, his humanity, for hee was the sonne of Adam, his divinity, for hee was the Sonne of God: And this lesser, of these two natures being knit and united in the person of our Saviour, the Evangelists all of them teach very frequently as they goe along, as a thing of chiefe and choyce observation: which wee shall take up and observe, as wee proceed.

The End of the first Part.