Thus the gospel narrative is an obstacle to the adoption of the two most plausible expedients for the prolongation of John’s ministry, viz., that Jesus presented himself for baptism later, or that his public appearance was retarded longer after his baptism, than has been generally inferred. We are not, however, compelled to renounce either of these suppositions, if we can show that the New Testament writers might have been led to their point of view even without historical grounds. A sufficient motive lies close at hand, and is implied in the foregoing observations. Let the Baptist once be considered, as was the case in the Christian Church (Acts xix. 4), not a person of independent significance, but simply a Forerunner of the Christ; and the imagination would not linger with the mere Precursor, but would hasten forward to the object at which he pointed. Yet more obvious is the interest which primitive Christian tradition must have had in excluding, whatever might have been the fact, any interval between the baptism of Jesus and the beginning of his public course. For to allow that Jesus, by his submission to John’s baptism, declared himself his disciple, and remained in that relation for any length of time, was offensive to the religious sentiment of the new church, which desired a Founder instructed by God, and not by man: another turn, therefore, would soon be given to the facts, and the baptism of Jesus would be held to signify, not his initiation into the school of John, but a consecration to his independent office. Thus the diverging testimony of the evangelists does not preclude our adopting the conclusion to which the nature of the case leads us; viz., that the Baptist had been long labouring, anterior to the appearance of Jesus. If, in addition to this, we accept the statement of Luke (i. 26 and iii. 23), that Jesus, being only half a year younger than John, was about in his thirtieth year at his appearance, we must suppose that John was in his twentieth year when he began his ministry. There is, as we have seen, no express law against so early an exercise of the prophetic office; neither do I, so decidedly as Cludius, [530] hold it improbable that so young a preacher of repentance should make an impression, or even that he should be taken for a prophet of the olden time—an Elias; I will only appeal to the ordinary course of things as a sanction for presuming, that one who entered so much earlier upon the scene of action was proportionately older, especially when the principles and spirit of his teaching tell so plainly of a mature age as do the discourses of John. There are exceptions to this rule; but the statement of Luke (i. 26), that John was only six months older than Jesus, is insufficient to establish one in this instance, as it accords with the interest of the poetical legend, and must therefore be renounced for the slightest improbability.