which our Saviour himself doth when hee speaketh of the baptisme that they meane Joh. 3. 5. and in that hee saith personally that Christ should baptize which with water hee never did Joh. 4. 2. Secondly by the Holy Ghost wherewith Christ should baptize is not meant the grace concomitant to our Christian baptisme as they suppose but his sending down the extraordinary gifts of the Spirit as is plaine by our Saviours owne exposition Act. 1. 5. For John indeed baptized with water but you shall bee baptized with the Holy Ghost not many daies hence Where using the very same words with these of the Baptist and applying the baptizing with the Holy Ghost plainely and undenyably to his sending down of the Holy Ghost on Pentecost day hee hath given a sure plain and undoubted explanation of these words Thirdly neither if the baptisme of John and the baptisme used in the Christian Church bee well compared together will any such difference or diversity bee found betwixt them nay set the form of words aside no difference at all For first they both had the same institution from Christ for hee that sent the Apostles to baptize sent also the Baptist John 1. 33. Secondly they both had the same element water Thirdly they had both the same end repentance For though our Christian baptisme is called the Baptisme for remission of sins Act. 2. 38. c. and a great deale of preeminence of this above that of John picked as is thought out of that title yet is it no more then what is said of the baptisme of John Mark 1. 4. Fourthly whereas it is commonly said that one end of our Saviours being baptized was that hee might sanctifie our baptisme how can this bee supposed if hee received not our baptisme but one different from it Fifthly the Disciples were baptized with no baptisme but that of John for Christ baptized them not and who other should do it cannot bee imagined and therefore if this of ours bee more excelcent then Johns wee have a better baptisme then the Apostles that first administred it Sixthly and lastly howsoever the Schooles without any stumbling doe hold rebaptization of those that had received the baptisme of John this crosseth their own tenet that his was a degree above the washings under the Law for their imperfection was shewed by their reiteration and in this they make his to differ nothing at all And whereas it is said Act. 19. 5. that some that were baptized with the baptisme of John upon Pauls instruction of them were baptized in the Name of the Lord Jesus it was rather their renewing to their baptisme then their baptisme to them and not that they tooke any other then that of John but that they now began to entertaine and apply it to the right intent As it may bee exemplified in circumcision in any heathen son of Abraham as in Jethro for an instance Hee was circumcised while hee was an unbeleever because hee was a Midianite a childe of Abraham now when hee came to bee a convert and imbraced the true Religion hee was not to bee circumcised againe for that was to possible but hee then beganne to know and apply the right use and meaning of his circumcision and so was renewed to it and not it to him Or those words When they heard this they were baptized in the name of the Lord Jesus may bee understood to bee the words of Paul and not of Luke as see Beza in loc This phrase of baptizing with the holy Ghost sheweth first the restoring of the holy Ghost which long agoe was departed from Israel and gone up Secondly the abundance and plenteousnesse of that gift when it should bee exhibited that it should bee as water powred upon them as the word is used Joel 2. 28. Thirdly it sheweth whither all the washings and purifyings of the Law aimed and had respect namely to the washing and purging of men by the holy Ghost SS You. That is some of you as 1 Sam. 8. 11. Hee will take your sonnes that is some of them or You that is the people as Deut. 18. 15. The Lord shall raise to thee a Prophet that is to thy people and unto him you shall hearken that is the Nation of your posterity SS And with fire From Isai. 4. 4. The Lord shall wash the filthinesse of the Daughter of Zion and purge the blood of Jerusalem out of the middest thereof by the spirit of Judgement and by the spirit of burning It is easily to bee resolved what John meaneth here by fire seeing our Saviour himselfe hath applyed the other part of his speech to the comming down of the Holy Ghost on Pentecost day when wee know hee appeared in the visible shape of tongues of fire Act. 2. Now Christs baptizing in this manner with fire was 1. That the giving of the holy Ghost might fully answer the giving of the Law both for time and manner for both were given at Pentecost and both in fire 2. To expresse the various operations of the holy Ghost which are fitly resembled and represented by the effects of fire As 1. To inlighten with knowledge 2. To inflame with zeale 3. To burne up corruption 4. To purifie the nature 5. To turne the man to its own qualification of sanctity as fire maketh all things that it seiseth like it selfe 3. To strike terrour in the hearts of men lest they should despise the Gospel and to win reverence to the holy Ghost for feare of the fire 4. Hereby was clearely and fully shewed the life and significancy of the sacrifices under the Law upon whom there came a fire from heaven intimating that they are lively sacrifices and accepted who are inflamed by the holy Ghost from above And thus the two elements that have and shall destroy the world water and fire hath God been pleased to use for the benefit and salvation of his chosen Ver. 17. Whose fanne is n his hand By the fanne in the hand of Christ the most Expositors understand the power of judgement that God the Father hath committed to him For the Father judgeth no man but hath committed all judgement to the Sonne Joh. 5. 22. And thus some take it for an argument against security to all and others against Apostasie to those that have been baptized with the holy Ghost and that as the Baptist in the former words hath told what Christ would doe at his first comming and appearance so in these what hee will doe at his second but I rather adhere to the interpretation of them that by the Fanne of Christ understand the Gospel and his preaching and publication of the same and that upon these reasons First because unlesse it bee thus taken wee have not here any testimony at all given by the Baptist to the people concerning that part of the Office of Christ. Now that being a matter of so great importance as that the Prophets do more insist upon the preaching of Christ and his power
and equally strained is the Exposition of Augustine that John knew indeed that hee was the Christ and that it was hee that should baptize with the holy Ghost but till hee saw the descending of the holy Ghost hee knew not that it was onely bee that should baptize with the holy Ghost or that hee reserved the propriety of the power of baptizing to himselfe alone and did not communicate it to his Ministers And this propriety the Schooles make to consist in these foure particulars 1. That hee reserved to himselfe the power of instituting baptisme though hee communicated the power of baptizing to others 2. That hee can conferre the grace or effect of Baptisme without the administration of the Sacrament which the Ministers cannot 3. That hee giveth efficacy to baptisme by his death 4. That baptisme is administred and given in his name Which glosse as the Father strained out of the Text to retort upon the Donatists that maintained that this Sacrament administred by a wicked minister availed nothing so is it but strained and that strangely too for how can it possibly bee collected that John should collect any such thing from the descending of the holy Ghost Fifthly More plausible is their resolution that hold that John knew Christ indeed in some measure before his baptisme but not so fully as after when the holy Ghost descended But Sixthly a plenary and sufficient satisfaction to the question may bee had by these three observations First That John though hee knew the mystery of the incarnation of the Messias and his excellent and divine graces and that hee was neere at hand yet had hee never seen his face till now nor knew hee him by sight till hee came to bee baptized Secondly That then hee knew him by a present revelation as Samuel knew Saul 1 Sam. 9. 15. 17. For if in his Mothers womb hee leaped at the approach of Christ in the womb◠of his Mother much more may it bee conceived that by the revelation of the Spirit hee knew him and acknowledged him now Thirdly That the signe which was given him when hee beganne to baptize On whomsoever thou shalt see the holy Ghost descend c. was not given him for his first knowledge of Christ but for the confirmation of that knowledge that hee had of him before and for his assurance and confidence to point him out unto the people And such a one was the signe given to Moses Exod. 3. 12. not for his first instruction that hee was sent by God but for his confirmation in that wherein hee was before instructed nor that neither so much for himselfe as for the people SS I have need to bee baptized of thee Hee meaneth not with the baptisme of water which hee himselfe administred to others but with the baptisme of the holy Ghost For first Christ himselfe baptized none with water at all Joh. 4. 2. but referred the administration of this Sacrament to others Secondly the Baptisme wherewith hee baptized was of the holy Ghost ver 11. and it cannot bee doubted that when John speaketh of beeing baptized by Christ hee meaneth the proper baptisme wherewith Christ baptized Thirdly it is not consonant to reason that John should complaine of the want of that which hee so plentifully afforded unto others but though hee himselfe were not baptized in water yet his speciall deputation from God to bee the first and chiefe batized made that hee needed it not Fourthly bee it granted that John speaketh of baptizing with water as some Commentators would have it yet are not his words to bee understood simply of any absolute necessity that hee had of baptisme but comparatively betwixt him and Christ that it was fitter that hee should bee baptized by Christ then Christ by him For so the phrase I have need is used not alwayes to import necessity but sometimes conveniency And so doth the Rabbin word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signifie and diverse words that signifie necessity in other tongues Ver. 15. Suffer it to bee so now The Emphasis of this clause is held to bee in the word now As shewing that howsoever Christ was the Sonne of God and should in time reveale himselfe mightily so to bee as Rom. 1. 4. yet now the time required that that his glory should bee veiled under his humiliation and his divinity concealed till its proper season to bee revealed This exposition is as currant as any among Expositors how substantiall let the Reader judge For First the baptizing of Christ by John was not so great a meanes to veile his Divinity as it was to reveale it for then hee had the testimony from Heaven that hee was the Sonne of God Secondly there needeth no other reason to bee looked after why Christ saith suffer it to bee so now then what hee himselfe giveth in the very next words following For thus it becommeth us to fulfill all righteousnesse The word now as it lyeth in the English might bee taken for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ordinary in the Hebrew words of intreating or perswasion and might very well also suite with that sense here if the Lxx translated them but by the Greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they doe not therfore may wee the more justly suppose the word to bee emphaticall in some respect and the respect seemeth to bee this Whereas John had told the people before of Christs baptizing with the holy Ghost and had told Christ in the verse preceding that hee had need of that baptisme to that it is that our Saviour giveth this answer Suffer it to bee so now as meaning thus That it was true indeed that hee was hee that should come after him and hee that should baptize with the holy Ghost of which baptisme John had more need from him then hee of Johns yet the time of that his baptizing was not yet come for first must hee fulfill all the righteousnesse required of himselfe before hee was to powre out or bestow that baptisme of the Spirit upon others And therefore must John suffer him to bee baptized now with the baptisme of water for that baptisme of his with the Spirit was not yet to bee exhibited SS For thus it becommeth us to fulfill all righteousnesse The greatest doubt and difficulty in this clause is what our Saviour meaneth here by righteousnesse which being resolved upon the other smaller words and lesse scrupulous in it will offer themselves the more readily to bee understood First Hilary though somewhat obscurely seemeth to construe it of the righteousnesse of the Law for by him saith hee all righteousnesse was to bee fulfilled by whom alone the Law could bee fulfilled Secondly but Hierome speakes it out more plainly and fully and understandeth it of all righteousnesse of the Law and of nature either of which indeed were not a◠unproper glosse to bee applyed unto Christ alone but since the word us joyneth the Baptist
SECT X. Christ installed into his Ministery by baptisme and by the unction of the Holy Ghost his Pedegree by his Mother Mary St. Matthew Chap. III. St. Marke Chap. I. St. Luke Chap. III. Ver. 13. THen 〈◊〉 Jesus from Galilee to Jordan unto John to bee baptized of him ver 9. AND it came to passe in those dais that Jesus came from Nazareth in Galilee  14 But John forbad him saying I have â—â—ed to bee baptized of thee and commest thou to me 15 And Jesus answering said unto him Suffer it to be so now for this it becommeth us to fulfill all righteousnesse Then hee suffered him   16 And Jesus when hee was baptized went up straightway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him 17 And lâ—e a voice from heaven saying This is my beloved Son in whom I am wel pleased and was baptized of John in Jordan 10 And straightway comming up out of the water he saw the Heavens opened and the spirit like a Dove descending upon him 11 And there came a voice from heaven saying Thou art my beloved Son in whom I am well pleased ver 21. NOw when all the people were baptized And it came to passe that Jesus also being baptized and praying the heaven was opened 22. And the holy Ghost descended in a bodily shape like a Dove upon him and a voice came from heaven which said Thou art my beloved Son in thee I am well pleased 23 And Jesus himselfe began to bee about thirty yeeres of age being as was supposed the Sonne of Joseph which was the sonne of Heli 24 Which was the sonne of Mattâ—at which was the sonne of Levi which was the sonne of Melchi which was the sonne of Janna which was the sonne of Joseph 25 Which was the sonne of Matthias which was the sonne of Amos which was the sonne of Naum which was the sonne of Esli which was the sonne of Nagge 26 Which was the sonne of Maath which was the sonne of Matthias which was the sonne of Semei which was the sonne of Joseph which was the sonne of Juda 27 Which was the sonne of Joannâ— which was the sonne of â—hâ—sa which was the sonne of Zorobabel which was the sonne of Salâ—thiel which was the sonne of Neri 28 Which was the sonne of Melchi which was the sonne of Adâ—i which was the sonne of Cosam which was the sonne of Elmodam which was the sonne of Er 29 Which was the sonne of â—â—se which was the sonne of Eliezâ—â— which was the sonne of Joram which was the sonne of Matthat which was the sonne of Levi 30 Which was the sonne of Simeon which was the sonne of Judah which was the sonne of Joseph which was the sonue of Jonan which was the sonne of Eliakim 31 Which was the sonne of Melea which was the sonne of Menan which was the sonne of Mattatha which was the sonne of Nathan which was the sonne of David 32 Which was the sonne of Jesse which was the sonne of Obed which was the sonne of Booz which was the sonne of Salmon which was the sonne of Naasson 33 Which was the sonne of Aminadab which was the sonne of Aram which was the sonne of Esrom which was the sonne of Phares which was the sonne of Juda 34 Which was the sonne of Jacob which was the sonne of Isaac which was the sonne of Abraham which was the sonne of Thara which was the sonne of Nachor 35 Which was the sonne of Saruch which was the sonne of Ragan which was the sonne of Phaleg which was the sonne of Heber which was the sonne of Sala 36 Which was the sonne of Cainan which was the sonne of Arphaxad which was the sonne of Sâ—m which was the sonne of Noah which was the sonne of Lamech 37 Which was the sonne of Methusala which was the sonne of Enoch which was the sonne of Jared which was the sonne of Maleleeâ— which was the sonne of Cainan 38 Which was the sonne of Enos which was the sonne of Seth which was the sonne of Adam which was the Sonne of God Reason of the Order THere can be no doubt or scruple about the subsequency of the beginning of this Section to that that was next before for the three Evangelists have so unanimously ranked them together that the order needeth no more confirmation But about this latter part or the genealogy of Christ there is something more difficulty For some Harmonists have brought this line of Luke and that of Matthew together some bringing Matthews hither with Lukes to Christs baptisme and others this of Luke to the time of Matthews to Christs birth But as the Evangelists have laid them asunder so are they to be kept asunder and to be disposed in the harmony according as they lie for pregnant reasons may be given why the two have laid them at times so far distant Why Matthew at our Saviours birth the reasons were given there in their proper place and why Luke at his baptism may bee the better seen by looking on the promise Gen. 3. 15. The seed of the woman shall breake the head of the Serpent Matthew wrote his Gospel chiefly for the Jewes and therefore it was necessary for him to shew and approve Jesus for the Messias by his Pedegree which was the mainest and the chiefest thing that that Nation looked after for the judging of the true Christ this he doth therefore at the Story of his birth and beginneth it from Abraham who was the ultima Analysis or the furthest that they cared to looke after as concerning his descent But Luke a companion of the Doctor of the Gentiles in all his travailes writeth his Gospel for the Gentiles as well as for the Jewes and therefore hee sheweth Christs descent at the Story of that time at which hee was first borne toward the Gentiles that is at his revelation at his baptisme from whence hee first began to preach the Gospel The first words of the promise the seed of the woman the Evangelist sweetly expoundeth in this genealogie shewing through seventy five descents that he was the seed of the woman promised to Adam in the garden and therefore hee draweth his line from Adam in whose loines the Gentiles were for whom he writeth as well as the Jewes when the promise was made The latter words Shall breake the head of the Serpent begin to take place from the baptisme of Christ and forward and first in his victory against Satans temptations which is the very next story that the Evangelist handleth and then in his preaching of the Gospel the power of which must destroy the kingdome of Satan from that time forward Harmony and Explanation Mat. 3. ver 13. Then Jesus commeth c. THe Tabernacle in the wildernesse was six moneths current in working and preparing for before it was finished and set up For on the tenth day of the moneth Tisri
which answereth to part of our September Moses commeth down from his third Fast of forty daies and bringeth with him the glad tydings of Gods reconciliation to his People and in sign thereof the renewed Tables and the welcome command to make the Tabernacle From that time forward the working and offerings for the making of the sanctuary began and six moneths after it was finished and erected namely in the moneth of Abib Exod. 40. So long a time was the Baptist conceived and borne before the conception and birth of our Saviour Luke 1. 26. and so long a time did he preach and baptize and prepare for the great building of the Gospel before our Saviour himselfe came and by his own baptisme and preaching reared it up For as our Saviour was baptized and entred into his ministeriall function when he began to bee thirty yeeres of age and that according to a legall ordinance as shall be shewed ere long so likewise did the Baptist begin to preach when he began to be thirty which was six moneths current before And this may be the better supposed if it bee but considered how great multitudes were baptized of John before the baptisme of Christ and how farre he travailed up and downe to preach Of the latter Luke witnesseth thus And hee came into all the Region round about Jordan Preaching the baptisme of repentance Luke 3. 3. And Matthew of the former thus There went out unto hiâ— Jerusalem and all Judea and all the region round about Jordan and were baptized of him A space of ground not to be travelled over with resting in many places by the way and a number of people not to be baptized in a short space of time Now the reasons why Christ that needed no cleansing being purity it selfe would be baptized are given divers As first that by this Symbole hee might enter himselfe into the society and fraternity of the Christians as by Circumcision he did of the Jewes like a King it is Jansenius his comparison that to unite and indeare himselfe to any City of his subjects condescendeth to bee made a freeman of it as are the ordinary Citizens Secondly that he might beare witnesse to the preaching and baptisme of John and might receive testimony from him againe Thirdly that by his owne baptisme he might sanctifie the waters of baptisme to his Church Fourthly that he might give example himselfe of the performance of that which he injoyned to others and by his owne comming to bee baptized teach others not to refuse that Sacrament Fifthly that he might receive testimony from heaven that he was the son of God Sixthly that he might occasion the revealing of the Trinity Seventhly that he might shew the descending of the holy Ghost on the waters of baptisme But eighthly the maine reason of all and that which is equall to these all is that which is given by Christ hinselfe namely that heâ— might fulfill all righteousnesse of which anon Ver. 14. But John forbad him So Peter forbad Christ to wash his feet not in any surly forwardnesse but in an holy humility having an eye upon his owne unworthynesse This refusall of John being of the same nature seemeth to have had respect to three things according to the severall persons there present Christ the people and himselfe First in regard of Christ because hee needed no baptisme in that hee needed neither repentance nor remission of sins Secondly in regard of the people lest they might mistake and seeing Christ baptized as well as they might judge him sinfull as well as themselves Thirdly in regard of the Baptist himselfe who had told the people so oft and so constantly of him that came after him that hee was greater then hee and that his baptisme was more excellent then his and how would this crosse that testimony of his in the eyes and hearts of the people when they should see him as an inferiour come to bee baptized of John But Fourthly and chiefely this his reluctancy proceeded from his true and right comparing of Christ and himselfe together the Majesty and purity of him with the basenesse and sinfulnesse of himselfe and therefore hee saith I have need to bee baptized of thee c. Not refusing the sâ—rvice nor crossing the will of Christ but confessing the unworthinesse of himselfe and ponderating the inequality of the persons But it may not unfitly nor unseasonably bee questioned here how the Baptist knew that this was Christ seeing that hee saith himselfe I knew him not but hee that sent mee to baptize with water the same said unto mee on whomsoever thou shalt see the Spirit descending and abiding on him the same is hee that baptizeth with the Holy Ghost Joh. 1. 33. Now the descending of the holy Ghost was after hee was baptized and these words I have need to bee baptized of thee were spoken before To this doubt and scruple many answers are given but not so many resolutions First Some take the words I knew him not c. to bee spoken by John to make his testimony to bee without suspition For John and Jesus being a kin by birth for their Mothers were Cozins Luk. 1. 36. it might bee surmised that John gave so high and large a testimony of him for kindred and affections sake therefore hee protesteth that hee knew him not in any such a way but onely by divine revelation Thus Chrysostome and Theophylact. In which answer if there bee any satisfaction at all which is but little yet is it not to our whole quaere but onely to the least part of it Secondly some thus that John before his baptisme knew that he was the Christ but not that it was hee that should baptize with the holy Ghost aud with fire till hee saw the Spirit descend upon him and thus Theophylact againe and upon this hee fixeth as on the most genuine and proper resolution which is very hard to apprehend or collect out of the words of John in his whole Sermon for this maketh him to distinguish betwixt Christ and him that should baptize with the holy Ghost and to make them two distinct persons in his opinion whereas both his own words and no doubt the expectation of the people did take him for one and the same and that same to bee Christ. Thirdly their opinion is yet farre more strange that think that the Baptist took not Christ for Christ when hee gain-sayeth his being baptized by him but for some extraordinary holy man and continued in this opinion till the descending of the holy Ghost confirmed him in the Truth that hee was the Messias For it is not imaginable that John having the peculiar Commission from God to baptize all that should come unto him should himselfe desire to bee baptized by another man And again his words I have need to bee baptized by thee shew that hee understood that it was hee that Baptized with the holy Ghost as will appeare by and by Fourthly little lesse improper
the three silence that heard it and saw what was done Matth. 17. 9. and yet should let this voice and vision from Heaven bee so publike as to bee heard and seen of all the people Fourthly John himselfe telleth that this Revelation was given chiefly if not onely for his sake Joh. 1. 33. Fifthly the preaching of the Baptist was the meanes that God had ordained to bring the people to the knowledge of Christ John 1. 7. 31. and this Revelation to bring the Baptist to it Sixthly had all the people been partakers of this sight and voice John had needed no more to have pointed Christ out but the people would have knowne him as well as hee nor could the opinion have ever prevailed as it did that valued John above him Sixthly when John shewed him forth with the singer with Behold the Lambe of God presently Disciples followeed him which they would have done much more had they thus seene and heard him pointed out from heaven but it is plaine they did not the one and thereupon it may be boldly concluded that they did not the other Eighthly to which may be added that God ordained preaching partly of John partly of Christ himselfe and partly of his Disciples the way to bring the world acquainted that hee was Messias And these divine revelations were for the instruction and confirmation of them his preachers who were chosen witnesses for such a purpose that they thereupon might the more confidently confirm the people And hereupon it is observable that while the Baptist was at liberty our Saviour contented himselfe with his testimony and preaching but wheâ— he was shut up then instantly chose he others Now if any doubt of the possibility of this and question how could John see and heare these things and the other company that was present not doe so as well as hee The answer may bee readily given by example of Elishaes servant 2 King 6. 17. and the two men that went to Emmauâ— Luke 24. For the mountaine was full of Horses and Chariots of fire and Elisha perceived them but his servant did not till his eyes were opened in a more speciall manner And Christ it is like was in the same shape and appearance upon the way when they knew him not that he was in the house when they did but til then their eyes were holden Yet if any one will suppose that the people saw the flashing of the opened Heaven and heard the noice of the voice that came from thence and tooke the one for lightening and the other for thunder as Joh. 12. 29. we will not oppose it for now was the season of the yeere fit for lightning and thunder but that either they saw the holy Ghost or distinguished the words of the voice any more then Pauls companions did Acts 9. 7. compared with Act. 22. 9. the reasons alledged doe inforce to deny till better information Mat. 3. vers 16. And hee saw the Spirit of God The syntax and construction of Marke doth tye and six these words Hee saw onely to our Saviour as it did those before and both for the reason mentioned namely to shew the return and answer of his prayer But these words of Matthew are not so strict but that they may equally bee applied unto John For first there may be observed a distinction in the verse and a kind of difference of speech betwixt what goeth before about the opening of the heavens and this fight of the holy Ghost For of that hee speaketh thus And Jesus being baptized went straightway out of the water and lâ—e the Heavens were opened unto him And then commeth hee on with a distinct clause concerning the other And be saw the Spirit of God descending leaving it at the least in an indifferency whether to apply it to Christ or John But secondly it seemeth rather to bee understood of John because hee saith himselfe that this descending of the holy Ghost was given to him for a signe and that he saw it and if it bee not to bee so taken herâ— none of the three Evangelists have mentioned it in the story at all And thirdly the rather may it bee taken of Johns seeing it because he saith He saw him descending and comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon on him Had it been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon himselfe it must needs have been understood of Christ upon whom the Spirit came that hee saw the Spirit comming upon himselfe but since it is 〈◊〉 him without any reciprocation it may be the better applyed to John that hee saw it It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth reciprocally himselfe as our Lexicons doe give examples and as it is of force to be taken in Saint Marke in this place like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes doth not signifie reciprocally as in the Lxx in Judg. 7. 24. But why should wee take the word out of its commonest and properest sense unlesse there were necessity to doe it which in Matthew there is not though in Marke there bee Fourthly and lastly these words hee saw being understood of John it maketh that the three Evangelists being laid together the relation ariseth out of them the more full and the story more plain For Luke telling that the Heavens were opened and the Holy Ghost descended Marke addeth that Jesus saw this and Matthew that John Mat. 3. Ver. 16. The Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 2. The Spirit of God moved upon the face of the waters in the beginning of the old world and so doth it here of the new It is needlesse to instance how oft in Scripture the holy Ghost is called the Spirit of God as Gen. 41. 38. Exod. 31. 3. Numb 24. 2. and very many other places but it is most necessary to observe that wheresoever hee is so called it is in the Hebrew the Spirit of Elohim in the plurall number and sheweth his proceeding from more persons then one Contrary to the opinion of the Greek Church that holdeth that the holy Ghost proceedeth not from the Father and the Sonne but from the Father onely Luk. 3. Ver. 22. The Holy Ghost As hee is called the Spirit not so much in regard of his owne nature as in regard of his manner of proceeding so also is hee called Holy not so much in respect of his person for the Father and Sonne are Spirits and are holy as well as hee but in regard of his worke and Office which is to sanctifie the Church of God And in this respect hee is called by the Hebrews not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruahâ— bakkâ—desh the Spirit of Holinesse for this phrase the Holy Ghost is taken from the common speech of the Jews And so is hee called by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. and so doth the Syrian call him Ruhâ—a dekudsha in this place SS The Holy Ghost descended This