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FORASMVCH as manya 1.1 have taken in handb 1.2 to set forth in order a declaration of those things which arec 1.3 most surely beleeved among us,
2 Even as theyd 1.4 delivered them unto us which from the beginning were eyewitnesses, and Ministers of the Word:
3 It seemed good to mee also, having had perfect understanding of all
thingse 1.5 from the very first, to write unto theef 1.6 in order most excellent Theophilus.
4 Thatg 1.7 thou mightest know the certainty of those things wherein thou hast been instructed.
FOrasmuch as none of the Evangelists have made a Preface to their story, but onely Luke, this of his may serve as a generall one for all the rest. And like the beautifull gate of the Temple, may bee as an entrance, or inlet into the glorious and royall Fa∣brick of the Gospels.
HEE condemneth not the undertakings of these men, as very many Expositors hold hee doth; for first, hee saith, they had taken in hand a declaration of those things which were most surely be∣leeved. Secondly, Hee saith, they had done it even as the eye-wit∣nesses and Ministers had delivered it. Thirdly, Hee maketh his own undertaking of the like nature with theirs, when hee saith, It seem∣ed good to mee also: But hee mentioneth these their writings as on∣ly humane Authorities [undertaken without the injunction of the Holy Ghost] which his divine one was to exclude: So the Books of Jasher, of Gad, of Iddo, of the warres of the Lord, &c. are cited by the Old Testament, neither as altogether disapprooved, nor yet approoved above humane: In the losse of them there perished none of the Canonicall Scriptures, but onely the works of men; no more did there in the losse of these.
Vers. 2. Eyewitnesses] these were the twelve Apostles. Ministers] these were the 70 Disciples. From their Sermons and Relations, many undertook to write Gospels, of a godly intention and holy zeale. Of which the Evangelist here speaking aimeth neither at the Gospel of Matthew nor Marke, though they were written when hee thus speaketh; for the first was an eyewitnesse, and one of the twelve, and the other [it is like] a Minister or one of the 70•• and so wrote not from the intelligence of others, as those did of whom the Evange∣list speaketh, but by their owne.
Vers. 3. It seemed good to mee also, having had perfect under∣standing of all things from above:] For so might 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bee best translated; And so it signifieth John 3. 3. 31. & 19. 11. James 1. 17. &c. And thus taken, it sheweth Lukes inspiration from hea∣ven, and standeth in opposition to the many Gospels mentioned, ver. 1. which were written from the mouthes and dictating of men, ver. 2. but his intelligence for what hee writeth was from above.
[Most excellenth 1.9 Theophilus] In most probability, a Noble∣man of Antioch, and fellow Citizen with Luke converted by Paul at his Preaching there, Act. 11. 26. Luke adhered to his Master, and forsook him not, 2 Tim. 4. 11. but Theophilus staying at Antioch af∣ter Pauls departure, what hee wanted in verball instructions from the mouth of his Master, when hee went away, Luke doth in this his Gospel supply by writing, that so hee might know the certainty of these things wherein hee had beeni 1.10 Catechized.
Theophilus in Greek is the same in signification with Jedidiah in Hebrew, the name of Solomon, the Lords Beloved, or with glori∣ous title of Abraham, the Friend of God.
And thus was that Prophecy most sweetly fulfilled, Esai. 60. 14. The sonnes of the afflicters shall come bending to thee, &c. when in that Town, which had been the residence, and bare the name of Antio∣chus, [the sharpest enemy that ever Israel groaned under] the pro∣fessors of the Gospel were first named Christians, and such an E∣vangelist hath his Originall.
THe Preface being made, the story is to begin, and that it doth here from Christs Divinity, most Divinely. For whereas the o∣ther Evangelists begin their relations no further back, then from the birth or conception of our Saviour, or at the furthest, of his forerunner; John draws the Reader back to behold him in the Old Testament, in the Creation of the world, and in the promises to the Fathers. And therefore this portion is first to bee begun with∣all, and of it selfe will justifie its own order. Especially it being considered, that the person of Christ is first to bee treated of, before his actions, and in his person, the divine nature, [which John here handleth] before the humane.
FRom Gen. 1. 1. the Evangelist sheweth that the redemption was to bee wrought by him by whom the Creation was, namely, by the Word, or the second Person in the Trinity, as being fittest for that great worke: as whereby co••fusion, both in the externall
workes of the Trinity, as also in the terme of Sonship might bee avoided: In the externall workes of the Trinity, when the Crea∣tor of man became his Redeemer, and in the terme of Sonship, when the Son of God, and the Sonne of Man were but one and the same person.
Ver. 1. [The Word] Hee is so called in the Old Testament.* 1.21 First, as the Authour of the Creation, Psal. 33. 6. Secondly, as the Au∣thour of the promise, 2 Sam. 7. 2. compared with 1 Chron. 17. 19. Thirdly, as the very Subject of the Covenant and promise it selfe, Hag. 2. 5. Deut. 30. 12. compared with Rom. 10. 6, 7. So that these things being laid together and well considered, they shew why John calleth the Son of God the Word, rather then by any other name. First, because hee would shew that as the world was created by the Son, so it was most fit it should bee redeemed. Secondly, that as in him the promise was given, so in him was fit should bee the per∣formance. Thirdly, that as hee was the Subject of the Covenant in the Old Testament, so also was hee the Substance of it in the New.
From such places as these forenamed, where the Son of God is called the Word in the Old Testament, it became most familiar and ordinary among the Jewes to use this title personally for him. And this may bee a second reason deduced from that that was named be∣fore, why the Evangelist here useth it, namely as a name most fami∣liarly and commonly known amongst his own people. Examples hereof might bee alledged out of the Chaldee Paraphrasts, even by hundreds: It will suffice to alledge some few, Gen. 28. 20, 21. If the word of the Lord will bee my helpe, &c. The word of the Lord shall bee my God, Exod. 19. 17. Moses brought forth the people to meet the word of the Lord, Esai. 1. 14. Your appointed Feasts my word abominateth, and ver. 16. Put away the evill of your doings from before my word, and Chap. 45. 2. My word shall goe before thee, &c. So Esay 48. 11. & 49. 5. 15. & 51. 5. Jer. 24. 6. & 27. 5. 18. & 29. 14. 23. Hos. 1. 7. 9. Zach. 2. 5. and in hundreds of other places: And so likewise in some of the writings of the Talmudists, and Philo Judaeus in lib. De mundi opifi∣cio, explaineth this title.
This terme, and in this sense also, was got even among the Hea∣then; for so Mercury Trismegistus useth it often in Pimandro: as, The will of God contained his word. And, God with his word produced another
intellect, which is a fiery God, and a Divine Spirit. And againe, The word of God compacted the pure workmanship of nature. And, The work∣ing intellect together with the Word.
So likewise Orpheus,* 1.22 as hee is alledged by Justin Martyr.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
But Mahomet, in his Alcaron goeth yet further. Eise or Jesus (saith hee) is the word of God, and this being the word of God, is reputed among the Saracens as the proper name of Jesus Christ, so that no other man is called by this name, but Jesus onely, whom in Arabick they call Eise. Sam. Maroch. lib. de advent. Messiae. cap. 27. Drus. in praeter. in loc.
* 1.23 And the word was with God, &c.] The Evangelist goeth not a∣bout so much, immediately to shew the eternity of the word, or of the second Person in the Trinity, as hee doth to declare how re∣quisite it was that that Person should bee incarnate rather then the first or the third, because by him the Creation was wrought, and answerably by him it was fittest should bee the redemption, &c. Ther∣fore the words in the beginning, have not reference to the words eter∣nall being, but to his giving of being to the Creature: For as they are Moses his owne phrase, Gen. 1. 1. so are they to bee taken in his sense, and further back then the Creation it is not possible to bring his words, and by those of his must these bee understood. They trace not therefore his Divinity beyond the Creation, nor yet doe they find it to have begun there, but this they say onely, that then the word, was, and by him were all things made. And this was e∣nough for the answering of Ebion and Cerinthus, which held that Christ was not before the Virgin Mary: And this being conclu∣ded, that the word was in the beginning, and created all things, his eternall being before the Creation will readily inferre it selfe.
The Evangelist useth this manner of speech, The word with God.
First, to shew the subsistence of the Son of himselfe, and his co-existence with the Father; his subsistence, hee was, his co-existence, Hee was with God. Secondly, the distinction of the persons, Hee was with God, and the unity of Essence, hee was God. Thirdly, the relation between the Father and the Son; The Son is said to bee with the Father, as children are apud Patrem, but not è contra. Fourth∣ly, the Phrase, Hee was with God, is in Antithesis, or opposition to that that is said afterward, The word dwelt among us; And this
doth illustrate the doctrine and benefit of the incarnation the more, when it shall bee observed, that hee that in the beginning was the word, and was with God, and was the Creator, did in the fulnesse of time, become flesh, and dwell with men, and became their Re∣deemer.
[And the word was God] God in the clause next preceding is taken personally for God the Father, but here essentially for the God∣head.
Moses all along the Story of the Creation called God Elohim, by a word plurall, to denote the distinction of Persons; but at last, in Gen. 2. 4. hee calleth him Jehovah Elohim, to signifie also the unity of Essence. So David when hee had spoken of the Lord and his word, 2 Sam. 7. 21. amd the Lord, and his Servant, 1 Chron. 17. 19. Hee presently concludeth, that there is but one God, though those ti∣tles might seem to make them more. There is none like thee, nei∣ther is there any God besides thee, ver. 22. So the Evangelist here, when hee hath named The Word, and God, and the word being with God, as two persons distinct one from another, lest this distincti∣on should breed the supposall of difference, and the mention of more persons, the surmisall of more Gods, hee preventeth betimes, and stoppeth all such misconstructions by saying, The word was God.
Ver. 2. [The same was in the beginning with God] Hee had said, the same thing immediately before, but not in the same respect. For there hee spake of the words co-existency with the Father, as hee explaineth himselfe after it, The word was God; but here hee speak∣eth of the words co-working with the Father in the workes of the Creation, and accordingly explaineth himselfe after also, By him were all things made.
Ver. 3. [By him were all things made] Not as an instrumentall cause onely, as the Arians pleaded, but as the efficient; For so the word By often importeth. 1 Cor. 1. 9. 1 Thes. 5. 24. 2 Cor. 1. 1. Prov. 8. 15, 16. Ephes. 1, 1. Col. 1. 1. And so may i•• bee understood, Col. 1. 16.
[And without him was nothing made that was made.] In this place there hath been great difference of readings, as was observed before, as see Chrys. in loc. Vulg. lat. Alcum. in loc. &c. but Ignatius Martyr, Epist. ad Antioch. Tatianus in Harmon: Chrysostome in loc. and other
of the ancients, and the Arbick, Syriack, Italian, Spanish, French, Dutch, and all Latin•• translations that are not wedded to the vulgar, read as wee doe; and so the very sense of the place requireth to read: And so some of the Romanists themselves read, forsaking their own vulgar: as the Rhemists in margin: Maldon it. &c. For how crab∣bed, harsh and strained a sense the best is, that can bee made of their reading; see in Alcuin: in loc. Victorin: adversus Arium. lib. 3. Aquin. par. 1. quaest. 18. art. 4.
Concerning the repetition of this, it being the same in effect with that before, All things were made by him; observe, that first, it is to heighten the expression, or to inforce the sense: for so the Hebrewes usually doe by an affirmative and negative in the same sentence, as 2 King. 20. 15. Jer. 38. 25. Lam. 3. 2. Secondly, that the two di∣stinct clauses may seem to distinguish of the Creatures, and in the affirmative to understand the visible Creatures, which Moses had taught evidently were made by the Word; and in the negative, the invisible, of which there might bee the more doubt, whether they were made by him or no, because Moses hath made no such plain ex∣pression. Or, thirdly, that the affirmative may meane the Words creating of all things, and the negative his disposall and ordering of all things; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without him was no∣thing that hath been; either created, or disposed, as Joh. 5. 17.
Ver. 4. [In him was* 1.24 life,] This hath allusion to Adams naming his wife Eve, or life, upon the apprehension of the promise given him after his fall, Gen. 3. 15.
And the Evangelist having considered the Word in the former verse, as the Authour of Nature, hee commeth now to treat of him as the Authour of Grace: there, as the Creator; here, as the Redeem∣er. For having related there, that by him all things were made, and amongst all things man received his naturall life and being: hee go∣eth on now to shew, that by the same Word also, man when hee was falne and perished, and had incurred the penalty of dying the death, hee re-obtained a new and a better life, namely by faith, and laying hold upon him in the promise, as Heb. 2. 4.
[And the life was the light* 1.25 of men] The life of the promise was the light that shone in the world, and to which all the Patriarchs and Prophets, and all the holy Men of God, that lived before the ful∣filling of it, had an eye and respect as to a light shining in a darke
place, and whereby they guided all their devotione, and whereto they aimed all their actions:* 1.26 And this light then shone, and yet shineth in all the types, shadowes, figures, and predictions of the Law, and of the Prophets, as wee daily read them, and that dark∣nesse* 1.27 and mysticall cloudinesse which lay over them, did not com∣prehend it, but that it gave some shine in that obscurenesse; And yet did they not reach to that brightnesse of revealing of Christ, but that it was necessary that the Gospell should bee Preached: the beginning of which is mentioned in the very next verse, namely the Preaching of John.
Ver. 6. [There was a man sent, &c.] Here may the Reader looke backe, and see the method and intention of the Evangelist, and the reason why hee calleth him by this name the Word, rather then any other. For first, hee was the Word by whom all things, and among them man, were created. Secondly, The Word, by which man, be∣ing falne, was recovered and obtained life. Thirdly, The Word of light, direction, and consolation to the holy Patriarchs. Fourthly, The Word of promise, in the darknesse of the Law and Prophets: And hee is now come to bee the Word incarnate, and the publisher of the Gospel, which began from John, Mark. 1. 1. And thus hath the Evangelist made the whole Old Testament, no other then avail∣ed Gospel, speaking of Christ, though somewhat obscurely, from the beginning to the end. As in the Creation, ver. 3. In the pro∣mise, ver. 4. In the expectation of the Fathers, ibid. Fifthly, In the darknesse of the Law and Prophets, ver. 5. And sixthly, in the necessity of a clearer revelation of him by his owne comming, i∣bid.
Ver. 7. To beare witnesse of the light, &c.] The light in this verse, and those that follow, is taken personally for Christ himselfe, whereas in ver. 4, 5. it was taken vertually onely there, for the light that flowed from Christ, and therefore it is said that light was in him: here for Christ the light it selfe, for so is hee called, ver. 9. See Isai. 10. 17. and 42. 6. & 49. 6. Mic. 7. 6. Num. 24. 17. Psal. 84. 1. Mal. 4. 2. &c. For first, Christ revealeth the Father and his will, Joh. 1. 18. & 16. 25. and whatsoever maketh manifest is light, Ephes. 5. 13. Secondly, Hee is the brightnesse of the glory, and ex∣presse image of the Father, Heb. 1. 3. who is a light without any darknesse at all, 1 Joh. 1. 5. Thirdly, Hee inlightneth the hearts
of his by Faith, Ephes. 5. 14. Fourthly, Christ held out in the Go∣spel, filled the world full of the light of knowledge, in comparison of what it was under the Law, Isai. 11. 9. Psal. 19. 3.
[That all might beleeve] The word All joyneth the Gentiles with the Jewes, which hitherto had been secluded: And in the same sense is Christs Lightning of every one that commeth into the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 9. to bee understood for his generall and universall inlightning of the world, with the shining of the Gospel: For there is a comparison made here by the Evangelist, betwixt the light of the promise under the Law, and the light of the Gospel and Christ in it.
Ver▪ 10. [Hee was in the world.] Not vertually and invisibly one∣ly, in his power and providence, but even visibly, sensibly, and ap∣parently, in audible voyce and conspicuous shape, before hee came in humane nature, as Gen. 15. and 18. and 32. Exod. 3. Josh. 6. yea, even to the sight and hearing of wicked and heathen men, 〈◊〉〈◊〉. 4. and 20. and 21. and 31. Dan. 3. 24, 25. Exod. 14.
Ver. 11. [Hee came among his 〈◊〉〈◊〉.] This speaketh of his incar∣nation, and of his owne Nation the Jewes, amongst whom hee came and conversed in humane flesh, yet they refused him. They were his 〈◊〉〈◊〉 by choice, Deut. 7. 6. by purchase, Exod. 19. 4▪ 5. by Cove∣nant, Deut. 26. 18. and by kindred, Heb. 2. 16.
Ver. 12. [* 1.28 Power to become the Sons of God] The people of the Church, are called the Sons of God, Gen. 6. 2. And after the disper∣sion at Babel [where the Heathen became the Sons of men, Gen. 11. 5.] this title was appropriated onely to the Jewes, Exod. 4. 22. Ho••. 11. 1. But now when the Jewes, Christs owne people, should not re∣ceive him when hee so came amongst them, this priviledge should bee conferred upon what Heathen or Gentiles so ever should re∣ceive him, that they should bee henceforward, as the Jewes had been hitherto, the Sons of God, or the Church of Christ.
[That beleeve on his Name.] That is, In, or On him: For the Name of God in Scripture, doth often stand for God himselfe, as Psal. 71. 1. Mic, 6. 9. Act. 3. 16. &c. For God is without any 〈◊〉〈◊〉 or compositi∣on on, but a most pure and simple essence, and therefore his name and himselfe are not two severall things, as they bee in the creatures, but one and the same, R. Menahem•• on Exod. 6••.
Ver. 13. [Which are born, Not of God.] Greek: Not of bl••••d•• in the
plurall number. That is not of the kindred, descent, or conti∣nued Pedegree from the Patriarchall line, or the blood of Abrah••m, Isaac, Jacob, and successively! For John the Evangelist speaketh much to the same tenor here, that John the Baptist doth, Mat. 3. 9. That Christ would adopt the Heathen for the Sons of God, as the Jewes had beene, though they had no relation at all to the Jewish blood or stock.
[Nor of the will of the flesh, nor of the will of man.] The Evangelist hath traced Moses all along from the beginning of the Chapter, and so he doth here. He used the phrase of the Sons of God, in the Verse preceding, from Gen. 6. 2. And this Clause that wee have in hand, he seemeth to take from the very next Ver. after; My Spirit shall no more strive with man, because hee also is flesh: Where, as Moses by flesh, un∣derstandeth the brood of Cain, men that followed the swinge of lust, sensuality, and their owne corruption: and by Man, the Family of Seth, 〈◊〉〈◊〉 Adam, that was regulated by Religion and reason, till that Family grew also fleshly like the other: so doth John here the like. For having in the next foregoing words, excluded one maine thing [that was much stood upon] from any claime or challenge, towards the adopting of the Sons of God, or forwarding of the new birth, and that is descent from Abraham, and from those holy men successively, that had the promise: So doth he here as much for two other, which onely can put in for title to the same; and those are,* 1.29 first, the will of the flesh, or ability of nature; Secondly, the will of man, or power of morality.
Verse 14. [And the word became Flesh,] Now hath the Evangelist brought us to the great Mystery of the Incarnation, in the descripti∣on of which may be observed; First, the two termes, the word, and Flesh, expressing Christs two natures; and the word was made, or be∣came, their hypostaticall union. Secondly, the word flesh is rather used by the Evangelist, then the word man; though oftentimes they signify but the same thing, as Gen. 6. 12. Psal. 65. 2. Isa. 40. 5, 6.
First to make the difference and distinction of the two natures in Christ, the more conspicuous; and that according to the common speech of the Jewes, who set flesh and blood in opposition to God, as Matth. 16. 17. Gal. 1. 16.
Secondly, to magnifie the mercy of God in Christs incarnation, the more, in that flesh being in its owne nature, so farre distant from
the nature of God; yet that hee thus brought these two natures to∣gether, as of them to make but one person for the reconcilling of man and himselfe together.
Thirdly, to confirme the truth of Christs humanity, against fu∣ture Heresies, which have held that he had not a true and reall hu∣mane body, but only Fantasticall, or of the aire.
Fourthly, to explaine what he said before, that Peleevers became the Sonnes of God; that is, not by any change of their bodily sub∣stances, but by participation of divine grace: for Christ on the con∣trary, became the Sonne of Man, by assuming of flesh, and not by changing into it.
Fifthly, to shew the Plaister fitly applyed unto the Sore, and the Physicke to the Disease; for whereas in us, that is, in our flesh, there dwelleth no good, but sin, death, and corruption; hee tooke upon him this very nature, which we have so corrupted, sequestring onely the corruption from it, that in the nature he might heale the cor∣ruption.
Sixthly, he saith, he was made or became flesh, and not hee was made man, lest it should be conceived that Christ assumed a person; for he tooke not the person of any man in particular, but the na∣ture of man in generall.
[Was made flesh,] Not by alteration, but assumption; not by turning of the God-head into flesh, but by taking of the Man-hood into God; not by leaving what hee was before, that is, to be God, but by taking on him what he was not before; that is, to be man.
And the Evangelist saith rather, He was made flesh, then he assumed it. i. e. that he might set out the truth and mystery of the incarnation to the life, both for the hypostaticall union of the two natures, and their inseparability, being so united. For, first, whereas Nestorius said, that the word was not that man that was conceived and born of the Vir∣gin Mary; but that the Virgin indeed brought forth a man, and hee having obtained grace in all kind of vertue, had the word of God united unto him, which gave him power against uncleane Spirits; And so he made two se∣verall Sons, and two severall persons of the two natures: his Here∣sie is plainly and strongly confuted by this phrase, he was made flesh, which by the other, he consumed it, might have had more pretext and colour. Secondly, whereas E••tyches, Valenti••us, and other•• averred, that Christ had not a true humane body, but onely a body in appearance:
This also confuteth them home, and taketh away all probability of any such thing, which the word assumed might have left more doubt∣full; since we know that Angels assumed bodies, and those bodies were no•• truly humane: So that in this manner of speech, The word was made flesh, is evidently taught: First, that there are two distinct na∣tures in Christ, the God head, and the Man-hood; for hee saith not, the Word was turned into, but was made, or became flesh. Second∣ly, that these two natures doe not constitute two persons, but onely one Christ, for he saith, hee was made flesh, and not assumed it. Third∣ly, that this union is hypostaticall, or personall; for he saith, the Word was made flesh, and not joyned to it. And lastly, that this union is indissoluble and never to be separated: For Angels in assumed bo∣dies laid them by againe, and were parted from them, but the the word being made flesh, the union is personall, and not to bee dissolved.
[And dwelt 〈◊〉〈◊〉 us, &c.] That is, among us his Disciples: for so the next clause, we saw his glory, importeth: And this Evangelist speaketh the same thing more at large, 1 Joh. 1. 1.
[Full of grace and truth.] For these words follow next in Gram∣maticall construction and connexion; lying thus. And the Word be∣came flesh, and dwelt among us, full of grace and truth. The reason of the Parenthesis, and we saw his glory. may seeme to bee: First, because hee would explaine what he meant by Vs, before he left it, viz. us Disciples, that saw his glory, Secondly, because the Apostles be held not the very fulnesse of his grace and truth, till they had beheld the fulnesse of that glory, which he shewed on earth.
[Grace and truth.] As the Soule hath two noble faculties, the un∣derstanding and the will, the objects of which are, ver•••••• & 〈◊〉〈◊〉, [truth and goodnesse••] so the whole tenor of Scripture doth run upon these two, and they are indeed the summe of all, as Psal. 25. 10. and 40. 12. and 36. 5. and 138. 2. Hos. 2. 19. &c. Now Christ be∣ing the substance of the promises, which had their originall from grace, and their performance in truth; they being in him yea, and in him Amen; the Evangelist saying, that he dwe: among us, full of grace and truth; holdeth out that hee was the performance and accom∣plishment of all the promises of grace, and the truth of all the types and prophecies before the Law, and under it, that tended to such a purpose; and in him was the fulnesse of that mercy and truth, that
the Patriarchs, Prophets, and holy men looked after, and hee the whole tenor, scope, and subject of the Scriptures.
THe Order of this Section requireth not much confirmation, for it will plead for it selfe.
After the Divine Nature of Christ is handled, as in the Section preceding, his humane is to bee considered next: and so is it here: And first the manner of his conception, but the conception of his, forerunner John the Baptist, orderly described and declared be∣fore.
THe Scepter shall not depart from Judah, or the Lawgiver from between his sect, untill Shiloh come, Gen. 49. 10.
The words are to bee read discretively, Or rather then And, shew∣ing that when the Scepter ceased, the Law-giver succeded, and when both were gone, then Messias should appeare.
The Scepter continued in the hand of Judah, till the captivity into Babylon, and then it departed, and being once fallen, it was never recovered, till hee came to whom it belonged. This Jeremy told ex∣pressely even at the very time, when it was in failing, Jer. 22. 30. Write Coniah childlesse, for no man of his seed shall prosper, sitting upon the Throne of David, and ruling any more in Judah. And so did Ezekiel even just then, when Nebuchadnezzar was setting himselfe to fetch it away, Ezek. 22. 21. &c. Remove the Diadem, and take off the Crown, &c. I will overturne, overturne, overturne it, and it shall bee no more, untill hee come whose right it is, and I will give it him.
After their returne out of that captivity; the Law-giver, or the high Court of the Seventy Elders, sate at the Helme and ruled the State, till the usurpation of the Asmenean or Maccabean family di∣stempered all. Their Ambition brought in a Crowne, and that, ci∣vill warres, and those the Romans, who subdued the nation, and set Herod King over them. Hee was the Sonne of Antipater, of the race of Edom, or of the seed of Esau, a generation that had been an enemy to the Jewes continually, but never ruled over them till
now, so that now were fulfilled the words of Isaac to his Sonne Esau. Thou shalt serve thy brother. Jacob, but it shall come to passe when thou shalt have the dominion, thou shalt break his yoke from off thy neck. Gen. 27. 40.
Herod was bloody, like the root of which hee came, which per∣secuted his Brother, even in the wombe, and among other his cru∣elties, which were very horrible and very many, hee slew the San∣hedrin, or the bench of the Lxx Judges. And then was the Law-gi∣ver departed from between Judahs feet, as the Scepter was out of his hand long before: And then might the Jewes cry out, as it is recorded they did, though upon another occasion. Woe unto us, for the Scepter is departed from Judah, and the Law-giver from between his feet, and yet is not the Sonne of David come.
Of this name, there had been a famous Priest and a famous Pro∣phet in old time before. Zacharias the Sonne of Jehojada, before the captivity, 2 Chron. 24. And Zacharias the Sonne of Barachias after, Zac. 1. 1. And consonant it was, that hee in whom Priesthood, and Prophecy should bee strucke dumb, and even have their period, because the great Priest and Prophet was so neere at hand, should beare the same name with them, in whom Priesthood and Prophe∣cy had in some manner ceased before.
The Priests were divided by David into foure and twenty courses, 1 Chron. 24. Not, but that there had beene courses before of them, but because there had not been so many. For reason it selfe will tell us, that since they were all bound to the service of the Sanctu∣ary, and withall were so very many in number, they could not serve there mixedly and confusedly, but must need have some di∣stinction and order: some of the Jews say they were divided into eight courses by Moses, foure of Eleazar, and foure of Ithamar: But for this they have no ground to shew at all. Others that they were divided into sixteen by him, namely, eight and eight of either fa∣mily.
And of the division it selfe, there seemeth to bee some pro∣bability in the Text, but not of the divider. For speaking of Da∣vids distinguishing them, because they were growne more numerous, it saith, 1 Chro. 24. 6.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which importeth thus much, that there was one principall houshold added to every course of Eleazar more than was before, and so they became sixteene, but of Ithamar were onely taken those which were used before, which were onely eight, and thus did they rise to 24. See R. Solomon. & Dav. Kimehi in loc.
These courses thus newly increased by David for number, and thus newly ranked by lot for order, and both for the service of the Temple, when it should bee built; it is but little to bee doubted, but that they began their round, when the service of the Temple did first begin; which round began on the Sabbath, next after the Feast of Tabernacles, about the two and twentieth day of the mo∣neth Tisri, 2 Chron. 7. For on the 23 day, Solomon dismissed all the people to their owne houses, ver. 10. after hee had kept the Feast of Tabernacles seven dayes before according to the Law, be∣ginning on the fifteenth day of the moneth, and concluding on the one and twentieth day, Lev. 23. and the next day after, or the two and twentieth day, was a solemne assembly, and that yeere [as it may bee conceived] the Sabbath day. Now in the weeke of the Feast, so great was the company of the Congregation, and so many the multitude of the Sacrifices, that no single course was a∣ble to undergoe the service, but then [as also at the other two great Feastivals] all the courses served indifferently, [and so had they done at the Temples dedication, 2 Chron. 5. 11.] and on the next Sabbath, the course of Jehojarib or the first began.
They changed every weeke, comming in on the Sabbath, and on the next going out, 2 King. 11. 7. 2 Chron. 23. 4. So that by the time of the passeover, they were just gone about; and from thence they began their second round againe: In the eight course of which second round; [for so was the course of Abia, 1 Chron. 24. 10.] Za∣charias heareth the glad tydings of the birth of Christs forerun∣ner; just about the same time of the yeere, that Sarab did of the fixed time of the birth of Isaac, toward the middle of Summer, Gen. 18.
But that the Reader may have a full and perfect view of the revo∣lution of these courses: and because he will have frequent occasion in his reading of the Evangelists, to have his eye upon the passing of the yeere of the Jews; let it not bee tedious to interpose a Ka∣lendar, or Almanack of it, here at the very entrance; with an ac∣count of the courses of the Priests used every weeke at the Temple, the Lessons out of the Law and the Prophets, used every Sabbath in the Synagogues; and their Festivals great and lesser, as they lighted in their seasons; that whensoever hereafter in his Progresse in this sa∣cred History of the Gospell, he shall have occasion to looke after any of these, they may be here ready before his eyes.
The Jewes reckoned their yeare by Lunary moneths, as is more then apparent; by the words that signified a moneth amongst them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by severall Stories in the Scripture; and in this their reckoning, saith,* 1.85 Rabbi Solomon, one moneth was full, and another wanting; that is, one consisting of thirty dayes, and another onely of nine and twenty: This computation made their yeeres to fall eleven dayes short of the yeer of the Sun. And this the holy Ghost seemeth to hint and to hit upon, when in reckoning the time of Noahs being in his Arke, he bringeth him in on the seventeenth day of the second moneth, Gen. 7. 11. and bringeth him out on the seven and twentieth day of the same moneth on the next yeere, Gen. 8. 14. and yet intendeth him there but an exact and compleat yeere of the Sun, but reckoned onely by Lunary moneths.
Now these eleven dayes, which the yeere of the Sunne out∣stretched the yeere of the Moone, on every third yeere made up a moneth of three and thirty dayes; which the Jewes laid after the moneth Adar, or the last moneth; and called it Veadar, or Adar, over againe.
But not to insist upon any curious inquiry into their embolimism, or intercalation, nor how the twelve Stewards of Solomon, and the foure and twenty course of the Priests, made out their Service, those in the Court, and these in the Temple, on that additionall moneth of the leape yeere; which is not a discourse for the present purpose: we will take up the yeere in its common and ordinary course and circle; and suppose [A] the Dominicall, or Sabbath day Letter, and trace the courses of the Priests, and the lessons of the Law and Prophets, according thereunto.
Now these lessons of the law and Prophets began their round, one Sabbath before the courses of the Priests; the first Parashah, or Section of Genesis, being read at the Feast of Tabernacles: and by the next Feast of Tabernacles, or the next yeere, all the Law was read over, be the yeere Leape yeere, or no: For if it were the ordinary yeere, the Sections in the latter end of Deuteronomy, were made fewer and longer; but if the Intercalary, or Bissextile, then were they broke into more, according to the number of the Sabbaths of that yeere; that by the Feast of Tabernacles, Deuteronomy might bee fini∣shed, and Genesis might be begun on againe.
Whether these Lessons or Sections of the Law were appointed and set out by Moses, or by Ezra, or by some other; and how the like in the Prophets came to bee paralleled with them; or to be read in∣stead of them; when the persecution of Antiorhus forbad the reading of the Law; is not a time and place to dispute here; one∣ly if the Reader shall observe the Harmony betweene the two porti∣ons that were read at one time, he will see that the choice of them was of more then ordinary and common discretion: And sometimes the taking notice of the portions themselves, will help to cleare and satisfie some obscurities, which otherwise it were not possible to cleare and satisfie, as some examples will bee given in their places.
| TISRI or ETHANIM,* 1.86 1 King. 8. 2. 2 Chron. 5. 3. | MARHESHUAN.* 1.87 | ||||
| 1 | A | Delaiah:* 1.88 the three and twentieth course. Feast of Trumpets. Lessons | 1 | C | |
| 2 | B | 2 | D | ||
| 3 | C | Deut. chap. 26. from ver. 1. to chap. 29. ver. 10. | 3 | E | |
| 4 | D | 4 | F | ||
| 5 | E | Isa. chap. 60. from ver. 1. to the end of the chapter. | 5 | G | |
| 6 | F | 6 | A | Harim:* 1.89 The third course begin∣neth. | |
| 7 | G | 7 | B | Lessons | |
| 8 | A | Maaziah: the foure and twentieth course. Lessons | 8 | C | Gen. chap. 18. 1. to chap. 23. 1. 2 King 4. from the beginning of the chapter to ver. 38. |
| 9 | B | Deut. chap. 29. ver. 10. to cha. 31 | 9 | D | |
| 10 | C | 1. when there were more weeks in the yeers, otherwise to the end of the book. Isa. chap 61. 10. to chap. 63. 10. The tenth day of this moneth was the solemn and mysterious Feast of expiation, Lev. 16. 29. | 10 | E | |
| 11 | D | 11 | F | ||
| 12 | E | 12 | G | ||
| 13 | F | 13 | A | Seorim: The fourth course be∣ginneth. | |
| 14 | G | 14 | B | Lessons | |
| 15 | A | The Feast of Tabernacles, All the Priests are present & serve. The Law is begun to be read. | 15 | C | Gen. chap. 23. 1. to chap. 25. 19. |
| 16 | B | 16 | D | 1 King. chap. 1. from ver. 1. to ver. 32. | |
| 17 | C | Lessons | 17 | E | |
| 18 | D | Gen. chap. 1. 1. to chap. 6. ver. 9. Isa. chap. 42. ver. 5. to ver. 11. of chap. 43. | 18 | F | |
| 19 | E | 19 | G | ||
| 20 | F | 20 | A | Malchijah: The fifth course be∣ginneth. | |
| 21 | G | 21 | B | Lessons | |
| 22 | A | Jehoiarib: The first course beginneth. | 22 | C | Gen. chap. 25. 19. to chap. 28. 10 Malachi chap. 1. from the begin∣ning to ver. 8. of chap. 2. |
| 23 | B | Lessons | 23 | D | |
| 24 | C | Gen chap 6. from ver 9. to chap. 12. ver. 1. | 24 | E | |
| 25 | D | Isa. 54. 1. to ver. 5. of chap. 55. | 25 | F | |
| 26 | E | 26 | G | ||
| 27 | F | 27 | A | Mijamim: The sixth course be∣ginneth. | |
| 28 | G | Jedaiah: The second course beginneth. Lessons | 28 | B | Lessons |
| 29 | A | 29 | C | Gen. chap. 28. 10. to chap. 32. 3. Hosea chap. 11. from ver. 7. to ver. 2. of chap. 14. | |
| 30 | B | Gen. chap. 12. ver. 1. to chap. 18. 1. Isa. 40. from ver. 27. to ver. 17 of chap. 41. |
| CISLEU.* 1.90 | TEBETH Esth. 2. 16.* 1.91 | ||||
| 1 | D | 1 | F | ||
| 2 | E | 2 | G | ||
| 3 | F | 3 | A | Eliashih:* 1.92 The eleventh course beginneth. | |
| 4 | G | 4 | B | Lessons | |
| 5 | A | Hakkez:* 1.93 The seventh course be∣gins. | 5 | C | Gen. chap. 47. from ver. 27. to the end of the book. 1 King chap. 2 from the beginning to ver. 13. |
| 6 | B | Lessons | 6 | D | |
| 7 | C | Gen. chap. 32. from ver. 3. to cha. 37. 1. Obadiah all the chapter, or Hos. chap. 12. from ver. 12. to t••e end of the book. | 7 | E | |
| 8 | D | 8 | F | ||
| 9 | E | 9 | G | ||
| 10 | F | 10 | A | Jakim: The twelfth course be∣ginneth. | |
| 11 | G | 11 | B | Lessons | |
| 12 | A | Abijah or Abia: the eighth course beginneth. | 12 | C | Exod. chap. 1. from beginning to chap. 6. ver 2 Isa. chap. 27. from ver 6. to chap. 28. ver. 14. Or Jer. chap 1. ver. 1. to chap. 2. ver. 4. |
| 13 | B | Lessons | 13 | D | |
| 14 | C | Gen chap. 37. 1. to chap. 41. 1. A∣mos chap. 2. from ver. 6. to ver. 9. of chap. 3. | 14 | E | |
| 15 | D | 15 | F | ||
| 16 | E | 16 | G | ||
| 17 | F | 17 | A | Huppah: The thirteenth course beginneth. | |
| 18 | G | 18 | B | Lessons | |
| 19 | A | Jeshuah: The ninth course be∣ginneth. | 19 | C | Exod. chap. 6 2. to chap. 10. 1. |
| 20 | B | Lessons | 20 | D | Ezek. chap. 28 from ver. 25. to the end of chap. 29. |
| 21 | C | Gen chap. 41. 1. to chap. 44. 18. | 21 | E | |
| 22 | D | 1 King. chap. 3. from ver. 15. to the end of the chapter. | 22 | F | |
| 23 | E | 23 | G | ||
| 24 | F | Feast of Dedication eight dayes, | 24 | A | Jeshe••ea••: The fourteenth course beginneth |
| 25 | G | 1 Mac. 4. 59. Joh. 10. 22. | 25 | B | Lessons |
| 26 | A | Shechaniah: The tenth course be∣ginneth. | 26 | C | Exod chap. 10. 1. to chap. 13. v. 17. Jerem. chap 46. from v. 13. to the end of the chapter. |
| 2•• | B | Lessons | 27 | D | |
| 28 | C | Gen. chap. 44. from ver. 18. to ver. 27. of chap. 47. Ezek. chap. 37. from ver. 15. to the end of the chapter. | 28 | E | |
| 29 | D | 29 | F | ||
| 30 | E |
| SHEBET. Zechar. 1. 7.* 1.94 | ADAR. Ezra 6. 15.* 1.95 | ||||
| 1 | G | 1 | B | Ezekiel:* 1.96 chap. 43 from ver. 10. to the end of the chapter. | |
| 2 | A | Bilgah:* 1.97 The fifteenth course be∣ginneth. | 2 | C | |
| 3 | B | Lessons | 3 | D | |
| 4 | C | Exod. chap. 13 from. ver. 17. to chap. 18. 1. Judg. chap. 4. from ver. 4. to chap. 6. 1. | 4 | E | |
| 5 | D | 5 | F | ||
| 6 | E | 6 | G | ||
| 7 | F | 7 | A | Jehez••kel: The twentieth course Lessons | |
| 8 | G | 8 | B | Exod. chap 30. from ver. 11. to chap. 35. 1. 1 King. 18. 1. to v. 39. | |
| 9 | A | Immer: The sixteenth course be∣ginneth | 9 | C | |
| 10 | B | Lessons | 10 | D | |
| 11 | C | Exod. chap. 18. 1. to chap. 21. 1. | 11 | E | |
| 12 | D | Isa. 6. all the chapter. | 12 | F | |
| 13 | E | 13 | G | ||
| 14 | F | 14 | A | Jachin: The one and twentyeth course beginneth. | |
| 15 | G | 15 | B | Lessons | |
| 16 | A | Hezir: The seventeenth course beginneth. | 16 | C | Exod. chap. 35. 1. to chap. 38. 21 |
| 17 | B | Lessons | 17 | D | 1 King chap. 7. from ver. 13. to v. 26. The 14 & 15 daies of this moneth, were the Feast of Purim |
| 18 | C | Exod chap. 21. 1. to chap. 25. 1. Jerem. chap 34. from v. 8. to the end of the chapter. | 18 | E | |
| 19 | D | 19 | F | ||
| 20 | E | 20 | G | ||
| 21 | F | 21 | A | Gamul: The two and twentyeth course beginneth. | |
| 22 | G | 22 | B | Lessons | |
| 23 | A | Aphses: The eighteenth course beginneth. | 23 | C | Exod. chap. 38. from v. 21. to the end of the book. 1 King, chap. 7. from ver. 50. to ver. 21. of the 8. chapter. |
| 24 | B | Lessons | 24 | D | |
| 25 | C | Exod. chap. 25. 1 to chap. 27. 20. | 25 | E | |
| 26 | D | 1 King. chap. 5. from ver. 12. to ver. 14 of chap. 6. | 26 | F | |
| 27 | E | 27 | G | ||
| 28 | F | 28 | A | Delajah: the three and twentieth course beginneth. | |
| 29 | G | Pethahiah: The nineteenth course beginneth. | 29 | B | L••••sons |
| 30 | A | Lessons Exod. chap. 27. from ver. 20. to chap. 30. ver. 11. | Levit. chap. 1. 1. to chap. 6. 1. Isa. chap. 43. 21. to v. 24. of cha. 44. |
| ABIB.* 1.98 Exod. 12. or NISAN. Neh. 2. 1. | IJAR.* 1.99 | ||||
| 1 | C | 1 | E | ||
| 2 | D | 2 | F | ||
| 3 | E | 3 | G | ||
| 4 | F | 4 | A | Harim:* 1.100 The third course. Lessons | |
| 5 | G | 5 | B | Levit. chap. 16. 1. to chap 19. 1. | |
| 6 | A | Maaziah:* 1.101 The foure and twenti∣eth course beginneth. | 6 | C | Ezek. chap. 22. 1. to ver. 17. |
| 7 | B | Lessons | 7 | D | |
| 8 | C | Levit. chap. 6. 1. to chap. 9. 1. | 8 | E | |
| 9 | D | Jerem. chap. 7. from ver. 21. to the 4. ver. of chap. 8. | 9 | F | |
| 10 | E | 10 | G | ||
| 11 | F | 11 | A | Seorim: The fourth course. Lessons. | |
| 12 | G | 12 | B | Levit. chap. 19. 1. to chap. 21. 1. | |
| 13 | A | The Preparation. | 13 | C | Amos chap. 9. ver. 7. to the end of the book: or Ezek. chap. 20. from ver. 2. to ver. 21. |
| 14 | B | The Passeover day, Exod. 12. | 14 | D | |
| 15 | C | This week there was no distinct course that served, but all the courses indifferently & together. | 15 | E | |
| 16 | D | Lessons | 16 | F | |
| 17 | E | Lev. chap. 9. 1. to cha. 12. 1. 2 Sam. | 17 | G | |
| 18 | F | chap. 6. 1. to ver. 17. of chap. 7. | 18 | A | Malchijah: The fifth course. Lessons |
| 19 | G | 19 | B | Levit. chap. 21. 1. to chap. 25. 1. | |
| 20 | A | Jehoiarib: The first course be∣ginneth the round again. | 20 | C | Ezek. chap. 44. from ver. 15. to the end. |
| 21 | B | Lessons | 21 | D | |
| 22 | C | Lev. 12. 1. to chap. 14, 1. 2 King. | 22 | E | |
| 23 | D | 4. from v. 42. to ver. 20. of cha. 5. | 23 | F | |
| 24 | E | 24 | G | ||
| 25 | F | 25 | A | Mijamim: The sixth course. Lessons | |
| 26 | G | 26 | B | Levit. chap. 25 1. to chap. 26. 3. | |
| 27 | A | Jedaiah: The second course. Lessons | 27 | C | Jerem. chap. 32. from ver. 6. to v. 28. |
| 28 | B | Levit. chap. 14. 1. to chap. 16. 1. | 28 | D | |
| 29 | C | 2 King. chap. 7. from ver 3. to the end of the Chapter. | 29 | E | |
| 30 | D |
| SIVAN.* 1.102 Esth. 8. 9. | TAMMVZ.* 1.103 | ||||
| 1 | F | 1 | A | Shechaniah:* 1.104 The tenth course. Lessons | |
| 2 | G | 2 | B | Numb. chap. 13. 1. to chap. 16. 1. | |
| 3 | A | No single course because of Pen∣tecost week:* 1.105 but all served in∣differently. | 3 | C | Joshua chap. 2. all the Chapter. |
| 4 | B | 4 | D | ||
| 5 | C | Lessons | 5 | E | |
| 6 | D | Lev it. chap. 26. 3. to the end of the book. Jerem. 16. 19. to ver. 15. of chap. 17. | 6 | F | |
| 7 | E | 7 | G | ||
| 8 | F | 8 | A | Eliashi••: The eleventh course. Lessons | |
| 9 | G | 9 | B | Numb. chap. 16. 1. to chap. 19. 1. | |
| 10 | A | Hakkoz: The seventh course. Lessons | 10 | C | 1 Sam. chap. 11. 14. to chap. 12. ver. 23. |
| 11 | B | Numb. chap. 1. 1. to chap. 4. v. 21. | 11 | D | |
| 12 | C | Hosea chap. 1. from ver. 10. to v. 21. of chap. 2. | 12 | E | |
| 13 | D | 13 | F | ||
| 14 | F | 14 | G | ||
| 15 | F | 15 | A | Jakim: The twelfth course. Lessons | |
| 16 | G | 16 | B | Numb. chap. 19. 1. to chap. ••2. 2. | |
| 17 | A | Abijah or Abia: the eighth course Now it was, that Zacharias had the tidings of the birth of John the Baptist. | 17 | C | Judg. chap. 11. 1. to ver. 34. |
| 18 | B | 18 | D | ||
| 19 | C | Lessons | 19 | E | |
| 20 | D | Num▪ chap. 4. v. 21. to chap. 8. 1. | 20 | F | |
| 21 | E | Judg chap. 13. 2. to the end of the Chapter. | 21 | G | |
| 22 | F | 22 | A | Huppah: The thirteenth course. Lessons | |
| 23 | G | 23 | B | Numb. chap. 22. 2. to chap. 25. 10 | |
| 24 | A | Jeshuah: The ninth course. Lessons | 24 | C | Micah chap. 5. from ver. 7. to the 9. verse of chap. 6. |
| 25 | B | Numb. chap. 8. 1. to chap 13. 1. | 25 | D | |
| 26 | C | 〈◊〉〈◊〉. chap. 2. 10. to to chap. 4. 8. | 26 | E | |
| 27 | D | 27 | F | ||
| 28 | E | 28 | G | ||
| 29 | F | 29 | A | Jeshehe••••: The fourteenth course Lessons | |
| 30 | G | Numb. chap. 25. 10. to chap. 30. 2 1 King. chap. 18. from ver. 46. to |
| A B.* 1.106 | ELUL.* 1.107 | |||||
| 1 | B | 1 | D | |||
| 2 | C | 2 | E | |||
| 3 | D | 3 | F | |||
| 4 | E | 4 | G | |||
| 5 | F | 5 | A | Pethahiah:* 1.108 The nineteenth course Lessons | ||
| 6 | G | 6 | B | Deut. chap 7 ver. 12 to chap. 11. ver. 26. Isa. chap. 49. from ver. 14 to chap. 51. ver. 4. | ||
| 7 | A | Bilgah:* 1.109 The fifteenth course. Lessons | 7 | C | ||
| 8 | B | Num. chap 30. 2. to chap. 33 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ••ast of the fift moneth, 〈◊〉〈◊〉. 7. 5. Jerem. chap. 1. from the beginning to chap. 2 ver. 4. | 8 | D | ||
| 9 | C | 9 | E | |||
| 10 | D | 10 | F | |||
| 11 | E | 11 | E | |||
| 12 | F | 12 | A | Jehezekel: The twentieth course. Lessons | ||
| 13 | G | 13 | B | Deut. chpa. 11. 26 to chap. 16. 18 | ||
| 14 | A | Immer: The sixteenth course. Lessons | 14 | C | Isa. chap. ••4. from ver. 11. to chap 55. ver. 4. | |
| 15 | B | 15 | D | |||
| 16 | C | Num. chap. 33. 1. to the end of the book. Jer. chap. 2. from ver. 4. to ver. 29. | 16 | E | ||
| 17 | D | 17 | F | |||
| 18 | E | 18 | G | |||
| 19 | F | 19 | A | Jachin: The one and twentieth course. Lessons. | ||
| 20 | G | 20 | B | |||
| 21 | A | Hezir: The seventeenth course. Lessons | 21 | C | Deut. chap. 16. 18. to cha. 21. 10. | |
| 22 | B | Deut. chap. 1. 1. to chap. 3. ver. 23 | 22 | D | Isa. Chap. 51. 12. to chap. 52. 13. | |
| 23 | C | Isa. chap. l. 1. to ver 28. | 23 | E | ||
| 24 | D | 24 | F | |||
| 25 | E | 25 | G | |||
| 26 | F | 26 | A | Gamul: The two and twentieth course. | ||
| 27 | G | 27 | B | Lessons | ||
| 28 | A | Aphses: The eighteenth course. Lessons | 28 | C | Deut. chap. 21. 10. to chap. ••6. 1. | |
| 29 | B | Deut. chap. 3. from v. 23. to chap. 7. ver. 12. Isa. chap. 40. from ver. 1. to ver. 27. | 29 | D | Isa. chap. 54. from the beginning to ver. 11. | |
| 30 | C |
Thus, or not farre from this forme, went the Jewish yeere, and the courses of the Priests in it: And thus the Lections of the Law and Prophets, along with both: and hence may be collected in some reasonable measure, the time of the yeer when John Baptist was born, which hath been so long not a little mistaken.
In all the commandements of the morall Law, and ordinances of the Ceremonial: and the word† 1.110 blamelesse, expresseth their behaviour in the Judiciall: And thus the Text sheweth us a man, as accom∣plished for the righteousnesse according to the Law, as a man could bee; and yet that wee might see, that a man is not justified by that, but by Faith; the same man is presently after checked and struck dumbe, because he did not beleeve.
Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which the Romanists translate, Justifications: and of the word would make no small advantage.
Whereas, first, the Lxx most commonly translate the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by it, as above twenty times, in Psal. 119. and this Hebrew word wee know signifieth no such thing as Justifications. Rab. Solomon on Numb. 19. giveth a notation of it unto another sense. Because (saith hee) Satan and the people of the World would be questioning with Israel, what is this, or that Commande∣ment, and what reason is there in it? Why? it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a statute or an ordinance decreed by God; and it is not for thee to question it: See also Rab. Menahem on the same place: And to what sense the Chaldee renders it in Psal. 119. and elsewhere.
Secondly, the common Greeke useth it most commonly in the sense of our Translation: as might bee shewed out of Aristotle Ethic. 5. Dion Cassius Rom. Hist. lib. 58. and 61▪ and other Authors.
Thirdly, as the Lxx render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by this Greeke word; so the Arabick doth this Greek word by that againe: ma∣king them to sound to one and the same sense, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 im∣porteth Ordinances, none can deny.
Fourthly, it will be very hard to produce any Heathen Author, or any place in all the Lxx, that use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for Justificati∣on.
In Deut. 24. 13. a place as likely to have found it in as any, if they would have taken it in that sense, they have so farre refused it, that they use a word, no kin at all unto it.
This may be taken two wayes, either for the custome of burning Incense; or for that, that these courses used, in choosing out of their company to burne it, which was by lot; And this latter is more proper: for it needeth not to tell, that it was the custome of the Priests, to burne Incense; for this was known well enough from the Law, to bee an essentiall part of their function; but the text would tell us how Zachary came to doe this piece of service; name∣ly, by the customary lot. So that by the custome of the Priesthood, is properly meant the custome of the Priests. The High Priest burnt In∣cense when hee would, the other Priests by lot; and one and the same Priest burnt not Incense twice in all his dayes, Abarbin in Penteteuch. fol. 241.
Sense and reason doth more bind us to understand casting of Lots for this purpose, then the Grammaticall construction, or literall strictnesse of the word; for though it signifie, obtaining a thing by lot, yet not alwayes by lot onely, but even by any other meanes, as Act. 1. 17. Judas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, obtained the lot of his ministration. And so Julian in Mesopogone. Anacreon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sorti∣tus est ludere, vel deliciari, &c. But undeniable reason telleth, that it must of necessity be understood of obtaining by lot in this place.
For the Priests, in every one of the twenty foure courses, were exceeding many. For Josephus relateth, that they were thousands in every course. And this are wee sure of from evident Scripture, that at the crowning of Joash, when an insurrection by Atha∣liah was feared. The Priests of two courses onely are reputed as a Guard sufficient for the King, and about the Temple, 2 King. 11. 5, 6, 7. And when Vzziah would have burned Incense, there were eigh∣ty Priests ready to with-hold him, 2 Chron. 26. 17. So that among so great a multitude, there in but one man being onely permitted to burne incense, it was necessary that he should bee chosen from a∣mong
them by lot, and the lot at this time fell to Za••harias.
This his entring into the Temple, was not going into the most holy place; nor was this his burning of Incense, upon the day of expiation, but it was according to the daily Service of the Temple, which required that incense should bee burned, every morning and evening in the Holy place without the vaile, Exod. 30. 6, 7, 8. The High Priest indeed once every yeere offered Incense within the vaile, on the day of expiation, Lev. 16. 29, 30. but neither was Za∣charias High Priest, nor was this any such service. For, first, Luke when hee speaketh of the High Priest, hee useth to call him by that title, as Chap. 3. 2. Acts 4. 6. &c. but in all this large Story of Za∣charias, hee never termeth him other then an ordinary Priest. Se∣condly, Zachary was of one of the twenty foure courses: but the High Priest was of no course at all; and if hee had, doubtlesse hee had beene of the first: But Zachary was of the eight. Zacharias at this time came to burne Incense by lot: but the High Priest came to doe it in the most Holy place, by succession. Fourthly, there was no Altar of Incense in the most Holy place, but there was one where Zacharias ministred. Fifthly, if these courses began their round, either with the beginning of the Service of the Temple; or with the beginning of the yeere Ecclesiasticall, or with the begin∣ning of the yeere Civill, or from any of the three Festivals; then was it not possible that the eighth course should light any whit neere the Feast of expiation: And where to begin them but from some of these, who can imagine? Sixthly, it was not so very consonant that John the Baptist should bee borne a High Priest, which bare the ful∣lest resemblance of the Office of our Saviour; but a Priest of an in∣feriour ranke, because a servant to the High. The mis-construction of Zacharies offering of Incense, gave first occasion to the ge∣nerall and long continued mistake of the time of our Saviours Birth.
There were constantly in the Temple at the hour•• of prayer,
First, the Priests of that course that then served. Secondly, the Le∣vites that served under the Priests. Thirdly, the men of the Station, as the Rabins call them; that is, certaine men that were to represent the whole Congregation, in putting their hands upon the heads of the Sacrifices. Fourthly, those whom devotion moved to leave their other imployments, for that time, and to bee present at the service of God. All these might amount to a great number indeed; but the Text in naming the whole multitude of people, seemeth to have some further meaning; as if it would intimate, that this was not upon an ordinary day of the week, but upon the Sabbath day, when the Congregation was full: Not onely of the Priests of the seventh course, that went that day out of their service; but also of all the multitude of the City, which were tyed that day in a more speciall manner, to the publike worship.
Upon this day, [if we might conclude it to be a Sabbath] the portions of the Law and the Prophets, which were read in the Sy∣nagogues, were excellently agreeable to the thing was now in hand; namely, the Law of the Nazarites, Numb. 6. and the conception of Sampson, like this of the Baptist, Judg. 13.
When the burnt Offering began in the Temple, the Trumpeters and Singers began to sound and sing, and the whole Congregati∣on to pray and worship: and all this continued untill the burnt Offering was finished, 2 Chron. 29. 27, 28. Then the Priest tooke a Censer full of coales from off the Altar, Lev. 16. 12. [for by the custome of that day, may bee guessed the custome of the rest in this ordinary circumstance] and went into the holy place, and burnt it upon the Altar, Exod. 30. 7. In the meane time the people in the outer Court were imployed in prayer, 2 Chron. 29. 29. And on the day of expiation they were in feare while the High Priest was within, till hee came out in peace, and then there was great joy among them, because they were accepted. R. Tanchum on Ex. 33.
Ver. 11. [And there appeared an Angel, &c.] As there were two great mysteries to be shewed in the birth of Christ; First, that God should become a man; And secondly, that a Virgin should become a Mo∣ther: So the Lord to make way for the beleefe of these two, when
they should be exhibited, did use two Harbingers or preparatives, as if it were of old and of long time before. First, apparition of Angels in humane shape. Secondly, Womens bearing children, that were old and barren. For it would be the easier beleeved, that the invisi∣ble God might converse visibly among men, in humane flesh, when it was so ordinarily seen, that the invisible Angels did so in humane shapes. And it would not be so very incredible, that a Virgin might beare a child, though she were not come to it by the course of nature, and though shee had not known a man; when it had been so often knowne that old women had done the same, though they were past child-bearing by nature, and even past the knowledge of man. And this was the maine reason why want of children, is alwayes in Scrip∣ture imputed to the defect of the women, that the miracle appearing the more visible in them, it might prepare beliefe the better for this.
As these two types and fore-runners of those two great mysteries, were exhibited so often in the Old Testament, that they might pre∣pare credit, and entertainment for the other when they should bee exhibited in the birth of Christ: so was it most fit, that they should bee declared in the birth of him that was to be Christs forerunner indeed, and when the mysteries they aimed at were so neere to bee revealed.
[On the right side of the Altar of Incense.] On the north side of it. On Zacharies right hand, and on the right side of the house: as Ezek. 10. 3. compare Zach. 3. 1. Psal. 109. 6. 31. and 142. 4. The appearing of an Angel in the Sanctuary, with a message from God, was a thing ever hardly seen or heard of before: and it sheweth how Vrim and Thummim, the ordinary way of Gods revealing his mind in that place, was now ceased. For God used to reveale his will to the Priest by a soft voice from off the Arke, but now both Arke and Oracle were quite gone, and the losse the lesser, when the true Arke of the Covenant and the Oracle of the will of God, our Saviour Christ, was so neere at hand. The second Temple wanted five things which were in the first, as the Jewes observe upon the want of the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Hag. 1. 8. namely, First, The Arke. Secondly, Vrim and Thummim. Thirdly, the 〈◊〉〈◊〉 from Heaven. Fourth∣ly, the divine presence, or cloud of glory. And fifthly, the holy Ghost, or the spirit of Prophecy and power of miracles, Masse••. I••m. Yet
was the glory of that house to be greater then the glory of the first, because of the presence of Christ in it.
Vers. 13. [Thy prayer is heard, &c.] Not that hee was now praying for a child; [for his age made him incredulous of having a child, when the Angel told him of one, and then it is not like hee would pray for one] and in this place, and at this time hee was a person representative of the whole people, and therefore was not to make a private prayer for himselfe: but either the prayers which he had before made to that purpose, were now come into remembrance, or rather he was now praying for the delivery of Israel, the remissi∣on of their sinnes, and the comming of Christ, in which they with∣out were joyning with him; and this his prayer, the Angell tells him, is so ready to bee answered, that his wife should presently con∣ceive a Sonne that should preach remission, convert the people, and goe before the face of Christ. And now O yee Priests, beseech God that hee will bee gracious unto you, Mal. 1. 9. And so was Zacharias the Priest at this time doing. And the Angel said unto him, Thy pray∣er is heard, and thy wife shall beare a Sonne, and thou shalt call his name John: this Name being interpreted, importeth gracious, as Esa. 30. 18, 19.
Vers. 16. [And many of the Children of Israel shall bee turne.] Ma∣ny of Israel shall returne when they shall see signes of redemption. Where∣upon it is said, He saw that there was no man, &c. Esa. 59. 16. D. Kimch∣in loc.
Vers. 17. [In the power and spirit of Elias.] John the Baptist did so neerely represent Elias, that hee beareth his very name, Mal. 4. Mat. 11. 14.
First, they both came when Religion was even perished and decaying. Secondly, they both restored it, in an excellent measure. Thirdly, they were both persecuted for it. Elias by Ahab and Jeza∣bel: John by Herod and Herodias. Fourthly, they both conversed much in the Wildernesse. Fifthly, they agreed in austerity of life. Sixthly, in the wearing of a hairy garment, and a Leatherne girdle, 2 King. 1. 8. Mat. 3. 4. Seventhly, both of them had Heaven ope∣ned to them neere Jordan. To which two parallels more might bee added, if these two opinions of the Jewes concerning Elias might bee beleeved.
First, that hee was of the Tribe of Levi [for they take him to
bee Phin••has; as see R. Lev. Gersh. on 1 King. 17.] Secondly, That hee restored circumcision when it was decayed; from those words in 1 King. 19. 14. They have forsaken thy Covenant.
[To turne the hearts of the fathers to the children.] That is, The hearts of the Jewes to the Gentiles.
For, first, the hatred of a Jew against a Gentile was deadly; and it was a speciall worke of the Gospel, and consequently of John, that began to Preach it, to bring both these to imbrace Christ, and for, and in him to imbrace one another.
Secondly, Experience it selfe confirmeth this exposition; for, as the Gospel belonged to the Gentiles as well as the Jewes, and as John came for a witnesse that all through him might beleeve, so did hee convert and baptize Roman Souldiers as well as Jewish Phari∣sees.
Thirdly, Baptisme, at its first institution, was the Sacrament for admission of Heathens onely, to the Church and true Religion: when therefore, the Jewes also begin to desire it, and to consent to the Heathens in the undertaking of it, then was the heart of the fathers turned to the children.
Fourthly, It is the common and constant use of the Prophets, to stile the Church of the Gentiles by the name of children to the Church of the Jewes, as Isa. 54. 5, 6. 13. and 60. 4. 9. and 62. 5. and 66. 12, 13.
Fifthly, the Talmud expounding these words in Malachi, seemeth to understand them of such a communion or reconciliation, as is spoken of, Vid. R. Sol. in lo••. Malach. Herod, saith Josephus Antiq. lib. 18. cap. 7. slew John the Baptist being a good man, and injoyning the Jewes that exercising vertue, and using right dealing one towards another, and piety towards God, they should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, convene or knit together in Baptisme.
[And the disobedient, &c.] In Malachi it is, And the hearts of the chil∣dren to the fathers. But, first, the Holy Ghost is not so punctuall to cite the very letter of the Prophet, as to give the sense. Second∣ly, it was not very long after the Baptizing and Preaching of John, that the Jewes ceased to bee a Church and Nation; nay, even in the time of John himselfe, they shewed themselves enemies to the Go∣spel and the professors of it, [as concerning the generall or the grea∣test part of them] therefore hee saith not, that the heart of the chil∣dren
the Gentiles, should bee turned to their Fathers the Jewes, which should cease to bee fathers, and should cease to bee a people, but to the wisdome of the righteous ones.
[The disobedient] As in this clause hee refuseth to use the tearme of Fathers for the reason mentioned, so doth hee also of the cor∣relative children, because of his refusing that. And yet hee couch∣eth the sense of that title under the word disobedient, which word in its most proper and naturall signification reflecteth upon unto∣wardly children, disobedient to their parents. As therefore by his omitting to call the Jewes fathers, hee insinuateth their opposition against the Gospel, so by terming the Gentiles disobedient in stead of children, hee sheweth what they were before they imbraced it.
[In the wisdome of the righteous.] For so is it in the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in, and not to. Wisedome in Scripture, is often taken for Religion: As Psal. 111. 10. Deut. 4. 6. &c. and so is it to bee understood here. And this Wisdome is not to be held the terminus ad quem, or the ultimate end to which these disobedient Gentiles were to bee converted; but in this wisdome, or religion, unto God. For, first, let the two clau∣ses of this speech bee laid in Antithesis, or opposition one to ano∣ther [as naturally indeed they lie, the one aiming at the Jewes as the proper subject, and the other at the Gentiles] and it appeareth plainly that two severall acts were to bee performed by the Baptist, as concerning the Jews and their conversion; First, that he should turn their hearts or affections to God, as in the verse preceding, He shall turne many of the children of Israel to the Lord their God: And se∣condly, that hee should turne their hearts and affections also to the Gentiles, whom they hated before, as here, Hee shall turne the hearts of the Fathers to the children.
Secondly, According therefore to this double worke of John up∣on the Jewes in that part of the Angels speech, must the like dupli∣city bee looked for in this that concerneth the Gentiles, and to bee understood, though it bee not expressed. For the Angel in this part purposely changeth his stile, and neither calleth the Gentiles children, but disobedient, because they were generally so before the comming of Christ, nor the Jewes Fathers, because they ceased to be so shortly after: nor mentioneth hee the Gentiles turning to God, but includeth it, partly because hee had set that as the chiefest work and bent of the Baptist of all, to go before the Lord, and turne men to him;
and partly hee includeth it in this phrase, In the wisedome of the righteous.
Thirdly, It is not without divine reason that the hearts of the Gentiles are not said to bee turned to the Jewes, as on the contrary it was said of the Jewes to the Gentiles, but that they should bee tur∣ned in the wisdome of the righteous; For the enmity, fe••d, and dete∣station that was betwixt Jew and Gentile, and Gentile and Jew, proceeded not from the same cause and Originall. The Jew abhor∣red the Gentile, not of ignorance, but of scorne and jealousy, part∣ly because they stood upon their own dignity of being the people of God, which the other were not, and partly because they were provoked with suspition, that the other should bee the people of God when they should not. And therefore, when the reconcilia∣tion is to bee wrought between them, it is said that their hearts or affections should bee turned to them, for they were pointblanke or diametrically against them before. But a Gentile abhorred a Jew out of ignorance, because of his Religion: hating him as a man separate from and contrary to all men: and accounting that to bee singular and senselesse superstition, which was indeed the di∣vine command and wisedome of God; and not so much detesting his person for it selfe, as for his religion and profession. Therefore when the Gentiles must bee brought to affect and to unite to the Jewes, it must bee in the wisdome of the righteous, or in the under∣standing, knowledge, and imbracing of that religion, which the righteous ones professed, which the Gentiles till they knew and understood what it meant, accounted but vanity, singularity, and foolishnesse.
Ver. 18. [Whereby shall I know this?] The Jew requireth a signe, 1 Cor. 1. 22. And his so doing in these times when miracles had been ceased so long a time, sheweth his doubting to bee the more: and the appearing of an Angel, when such apparitions were as rare as Miracles, should have made it to have been the lesse. For after the death of Zachary and Malachi, and those latter Prophets, the Holy Ghost departed from Israel and went up: and ceased to exhibite his familia∣rity among them, in Vision, Prophecy, and the worke of Miracles; So that this apparition of the Angel, and this signe given to Zacha∣ry, and wonders done in the birth of the Baptist, were as the ve∣ry entrance and beginning of the restoring of those gifts, and the
very dawning to that glorious day of such things as was now to follow.
[For I am old] The very same was the doubt of Sarah, Ge•• 18. 12. And here, first, the distrust of Zachary doth shew the more, in that hee that was a Priest and should have instructed others, was himselfe to seeke in one of the first elements, and Catechisticall principles of Religion, concerning the Almighty power, and All-sufficiency of God. Secondly, the very place where the message came to him, being the place of Gods immediate Oracles, and the time, being the time of his praying, and who could have wished for a better returne of his prayers? doe aggravate his unbeliefe.
Ver. 19. [I am Gabriel] It signifyeth, A man of God: being ta∣ken in the same forme of construction with Malchizedek. Hee break∣eth out to utter his name, which Angels at other times [and it may bee himselfe] and refused to doe, because hee would recall Zacharies thoughts to the book of Daniel, and convince his hesita∣tion by that very Scripture, Dan. 9.
[That stand before God:] That is, that minister to him, as Dan. 7. 10. 1 Sam. 16. 22. 2 King. 5. 25. &c. Therefore those that from this phrase would collect that Gabriel is an Arch-angel, or one of the prime order of Angels, doe build but upon a very sandy foun∣dation.
Ver. 20. [Behold thou shalt bee dumb] The signe given, is in Za∣chary himselfe, and not in any thing without him: partly, because his doubting arose from the consideration of himselfe, and partly, that hee might carry about him a punishment for his diffidence, as well as a signe for his confirmation.
Now his punishment was twofold, deafenesse and dumbnesse both; for because hee had not hearkned to the Angels speech, he was struck deafe; and because hee had gaine-said it, hee was made dumb. For, first, the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 22. and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which the Syrian rendreth it, doe signifie both deafe and dumb. And second∣ly, in ver. 62. it is said, They made signes to him, which had not need∣ed, if hee could have heard.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This latter clause of the verse might not unfitly bee rendred thus. Thou shalt bee dumb, &c. untill the day that these things for which thou hast not beleeved my words, shall bee performed: And thus is his dumbnesse limited or extended,
the cleerer, till the accomplishing of the things of which hee doub∣ted.
Ver. 22. [Hee could not speake to them] The Priest at the dismission of the people, when the service of the Temple was finished, was to pronounce the blessing in Num. 6. 24, 25, 26. Which when Zachary is now to doe, hee is speechlesse, and cannot performe it: for the Leviticall Priesthood is now growing dumb, and hee that was to blesse indeed, namely Christ, is neer at hand.
Ver. 23. [Assoon as the dayes of his Ministration were accomplished.] The dumb and deafe Priest officiateth in that service which the lot had cast upon him, a certaine time, either more or lesse, after hee was falne under this double imperfection.
For, first, neither of these a••e named among those defects and ble∣mishes that secluded from the service in the Sanctuary.
Secondly, the Priesthood of the Law consisted mainely and chief∣ly of manuall actions or offices for the hands; as offering, sprink∣ling, waving, and such others [to which sense the Targums ex∣pound The workes of Levies hands, Deut. 33. 11.] and so it might the better be speech lesse: But the Ministery of the Gospel cannot ad∣mit of dumbnesse, because it consisteth of Preaching, and for that purpose was furnished and indowed at the beginning and entrance of it, with the gift of tongues.
Ver. 24. [Elisabeth hid her selfe, saying, &c.] This her retirednesse and hiding of her selfe, proceeded partly from devotion, and part∣ly from respect of the childe that shee had conceived: For, the words, or thoughts that proceed from her at this her retiring, must needs shew the reason why shee did it: Now, shee said, Because the Lord hath done thus to mee, when hee looked upon mee to take away my re∣proach: where two distinct things are plainly remarkable:
First, Gods taking away her reproach, by giving her a childe af∣ter so long barrennesse: this is not the thing that shee hideth for, but,
Secondly,* 1.111 His dealing thus with her when hee would take that reproach away, as to give her such a childe, that was to bee of so eminent a calling, and so great a Prophet: And for this it was that
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the betooke her selfe to this retiring and reclusivenesse, partly that she might ply her devotion so much the closer upon so great a benefit, and chiefly that shee might sequester from all occasions of unclean∣nesse, or defiling, since she carryed one in her wombe, that was to bee so strict a Nazarite. As see the like, Judg. 13. 14.
Vers. 26. [And in the sixth moneth] This sixth moneth from the conception of the Baptist, was the tenth moneth of the moneths of the yeer, or the moneth Tebeth, which answereth to part of our De∣cember; the time at which a long error hath laid the nativity: At the very same time of the yeere, Esther another Virgin had been pro∣moted to honour and royalty by Abashuerus, Esth. 16. 17.
[Vnto a City of Galilee] Out of Galilee ariseth no Prophet, the Jewes said once in the scorne of our Saviour, slanderously and very falsly, Joh. 7. 52. For out of Galilee arose the renowned Prophet Jona••: of Gath Hepher, 2 King. 14. 25. in the Tribe of Zebulon, Josh. 19. 13. And in Galilee was much of the converse of Elias, but especially of Elisha at Shunem, 2 King. 4. 8. in the tribe of Issachar, Josh. 19. 18. and all these three famous Prophets of the Gentiles. And no place could be fitter for the bringing forth of Christ and his Apostles, that were to bee the Converters of the Gentiles, then Galilee of the Gentiles.
[Nazaret] See 2 King. 17. 9. the tower of Nozarim: which if Chorography would suffer, might bee understood of this City, which was built like a watch-tower on the top of a steepe hill, Luke 4. 29. Nazaret, in the Arabick tongue, signifieth Help; in the Hebr. a Branch, by which name our Saviour is called, Esa. 11. 1.
Vers. 27. [To a Virgin] Rabbi Oshua the Sonne of Levi said, Israel was comforted in a Virgin; as saith Jeremy, The Lord createth a new thing in the earth; A Virgin shall compasse a Man, Jer. 31. 21. Beresh. Rabb. See also Lyra and Gloss. interlin. in loc.
Vers. 28. [Highly favoured] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This word is used by the Greeke Scholiast, in Psal. 18. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the word from which it is derived, in Ephes. 1. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. which let the indifferent Reader view, and judge of the propriety of our English translation here, in comparison of the vulgar Latine. The Virgin had obtained the highest earthly favour that ever mortall did or must doe, to bee the mother of the Redeemer; and the Holy Ghost useth a singular word to expresse so much.
Superstition is ever too officious; but it hath shewed it selfe, more so to the Virgin Mary, then to any other. For as it hath de••••ed her now shee is in heaven; so hath it magnified her in all her actions, while shee was upon the earth. So that no relation, or story that concerneth her, but it hath strained it to the utmost extremity, to wring out of it her praises, though very often to a senselesse, and too often to a blasphemous issue: As in this story of the annuntia∣tion, there is not a word nor tittle that it thinketh will with all its shaping serve for such a purpose, but it taketh advantage to patch up her Encomions, where there is no use nor need, nor indeed any truth of, and in such a thing. This word that is under hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beares the bell that ringeth lowdest with them to such a tune. For having translated it in their vulgar Latine, Gratia plena, or full of grace; they hence inferre, that shee had all the seven gifts of the Spirit, and all the Theologicall and morall vertues, and such a ful∣nesse of the graces of the Holy Ghost, as none ever had the like.
Whereas, first, the use of Scripture is, when it speaketh of fulnesse of grace, to express it by another phrase, as, Job. 1. 14. Act. 6. 5. &c.
Secondly, the Angel himselfe explaineth this word, in the sense of our translation, for favour received, and not for grace inherent, Vers. 30. Thou hast found favour with God.
Thirdly, and so doth the Virgin her self also desca••t upon the same thing, throughout her Song.
Fourthly, Joseph her husband suspected her for an adulteresse, Mat. 1. 18. which hee could never have done, if hee had ever seene so infinite fulnesse of grace in her, as the R••manists have spied, and hee was the likelier to have espied it of the two.
Fifthly, compare her with other renowed women, and what difference, but onely this great favour of being the mother of the Messias? They had the spirit of Prophecy as well as she; they had the spirit of sanctification as well as she: and she no more immunity from sin and death then they.
Sixthly, she was one of the number of those, that would have ta∣ken off Christ from preaching; Mark. 3. and this argued not such a fulnesse of grace.
Seventhly, See Jansenius, one of their owne side, expounding this word according to our reading of it: in loc.
[The Lord is with thee] Many understand this of the Incarna∣tion it selfe, or of the Lords being in her wombe. Whereas, first, this is to take a common manner of speech, out of the common manner of interpreting it. Secondly, the Lord was not at this ve∣ry instant, come in that manner into her womb. But the words one∣ly meane, the Lords being with her in regard of that favour and re∣spect, which hee was about to shew her, as Judg. 6. 12. And this a∣mong other things sheweth how senselesse Popery is in its Ave M••a∣ries, using these words for a Prayer, and if occasion serve for it, for a charme: As first, turning a Salutation into a Prayer: Secondly, in fitting these words of an Angel, that was sent, and that spake them upon a speciall message, to the mouth of every person, and for every occasion. Thirdly, in applying these words to her now shee is in Heaven, which suited with her onely while shee was upon earth. As first, to say, full of grace, to her that is full of glory: And second∣ly, to say, The Lord is with thee, to her that is with the Lord.
[Blessed art thou among wom••n.] Not above, but among them. See Gen. 30. 13. Judg. 5. 24.
Vers. 29. [And when shee saw him] So readeth the Syrian, Arabick; and generally all other translations, but onely the vulgar Latine; that swarving, as it is to be suspected, willfully, from the truth of the Originall, that hereby there might be the greater plea and colour for the Virgins familiarity with Angels: Whereas indeed apparition of Angels, till this very occasion to Zachary and the Virgin, was ei∣ther exceeding rare, or just none at all.
What manner of salutation, &c. Judge how Superstition straineth the text to the Virgin Maries praises, when it inferres from hence, that she had never been saluted by a man in all her life before: An opinion and glosse not worth the examining.
Verse 31. [Behold thou shalt conceive, &c.] From Esa. 7. 14. the Angell giveth her to understand, that shee is the Virgin spoken of in that place: and of her apprehension of this, ariseth her questi∣on, Vers. 4.
[And shalt call his Name] This followeth the same Prophe∣cy still, and is one of the significations of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for it hath more then one.
For, first, it denoteth the third person feminine, as Deut. 31. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so it is to bee taken in that Prophecy. And she shall call his Name Immanuel.
Secondly, it betokeneth also the second person, as the Chaldee, the Lxx, and the other two Greeke translations render it, and the Angel here; And thou shalt call.
Thirdly, it is also applied to the third person plurall, as in the Greeke Mat. 1. 23. and in the Chaldee, Esa. 60. 18.
[Jesus] The same with Jehoshua in Hebrew, as Act. 7. 45. Heb. 4. 8. and Jeshua in Chaldee, Ezra. 2. 2. These were two renowned ones before; the one whereof brought the people into Canaan, after the death of Moses; and the other, that brought them thither out of Babel, and so were both lively figures of our Jesus, that bringeth his people to the heavenly Canaan.
Vers. 32. [The Sonne of the Highest] From 2 Sam. 7. 14. as it is explained, Heb. 1. 5. the Angel now draweth the Virgin to remem∣ber that glorious promise made to David, as the words following, concerning an eternall Throne and Kingdome, do evince; and upon the rumination upon that to reflect upon her selfe, and to consider that shee was of the seed of David▪ and so hee leadeth her on by degrees to beleeve and entertaine what he was relating to her.
[Shall give unto him the Throne] Psal. 2. 7, 8, 9. Ezek. 21. 27. Dan. 7. 14. &c.
Vers. 33. [Hee shall reigne over the house of Jacob] This terme, the house of Jacob includeth; First, all the twelve tribes, which the word Israel could not have done. Secondly, the Heathens and Gen∣tiles also, for of such the house and family of Jacob was full.
Vers. 34. [Seeing I know not a man] These words, say the Rhe∣mists, declare that shee had now vowed Virginity to God: For if shee might have known a man, and so have had a childe, shee would ne∣ver have asked how shall this bee done: And Jansemus goeth yet further: From these words, saith hee, it doth not onely follow that she had vowed, but this seemeth also to follow from them, that her vow was approved of God: See also Aquin. part. 3. quaest. 28. art. 4. Baron. in apparatu ad Annal. &c.
Answ. First, among the Jewes, marriage was not held a thing in∣different, or at their owne liberty to choose or refuse, but a binding command; and the first of the 613. as it is found ranked in the Ben∣teteuch, with the threefold Targum, at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs, when speaking of this subiect, hee saith, Praeceptum non habeo, 1 Cor. 7. 6.
Secondly, among the vowes that they made to God, Virginity never came in the number. Jephtha's was heedlesse, and might have been revoked, as the Chaldee Paraphrast, and Rabbi Solomen well con∣ceive; and David Kimchi is of a mind, that hee was punished for not redeeming it according to Lev. 27.
Thirdly, to die childlesse, was a reproach among men, Luke 1. 25. and to live unmarried, was a shame to women, Psal. 78. 63. Their Virgins were not praised; that is, were not married. Now what a gulfe is there betweene vowing perpetuall Virginity, and accounting it a shame, dishonour, and reproach?
Fourthly, if Mary had vowed Virginity, why should she marry? Or when shee was married, why should shee vow Virginity? For some hold that her vow was made before her espousalls, and some after.
Fifthly, it was utterly unnecessary that she should be any such a vo∣tall, it was enough that she was a Virgin.
Sixthly, it is a most improper phrase, to say, I know not a man, and to meane, I never must know him: and in every place where it is used concerning Virgins, why may it not bee so understood, as well as here?
Seventhly, while the Romanist goeth about, with this glosse to ex∣tol her Virginity, he abaseth her judgment and beleefe: For if she meant thus, shee inferreth, that either this child must be begotten by the mixture of man, which sheweth her ignorance; or that hee could not be begotten without, which sheweth her unbeliefe.
Eighthly, shee uttereth not these words in diffidence, as Zachary had done, when he said, how shall I know this; but in desire to bee satisfied in the mystery, or the manner, as shee was in the matter. Shee understood that the Angel spake of the birth of the Messias; she knew that hee should bee borne of a Virgin; shee perceived that shee was pointed out for that Virgin; and beleeving all this shee desi∣reth to be resolved how so great a thing should come to passe.
Vers. 35. [The Holy Ghost shall come upon thee, &c.] The An∣gel satisfieth the Virgins question, with a threefold answer. First; instructing her in the manner of the performance. Secondly, fur∣nishing her with an example of much like nature in her Cosin Elisa∣beth. Thirdly, confirming her from the power of God, to which no∣thing is impossible. Now, whereas, this unrestrained power of God
was the onely cause of such examples, as the childing of Elisabeth, and other barren women; in this birth of the Virgin, something more, and of more extraordinarinesse is to bee looked after. In it therefore two actions are expressed to concurre, First, The Holy Ghost his comming upon the Virgin; Secondly, The power of the most High overshadowing her: and two fruits or consequents of these two acti∣ons, answerable to them: First, The Holy Ghost shall come upon thee, therefore that that is borne of thee shall bee holy. Secondly, The power of the most High shall overshadow thee, therefore that that is borne of thee shall bee called the Son of God.
The comming of the Holy Ghost upon her, was, First, In the gift of Prophecy, whereby shee was both informed of the very in∣stant, when the conception was wrought, and also more fully of the mystery of the Incarnation then before.
Secondly, Hee did prepare and sanctifie so much of her flesh and blood or seed, as to constitu•••• the body of our Saviour: The worke was the worke of the whole Trinity, but ascribed more singularly to the Holy Ghost: first, because of the sanctifying of that seed, and cleering it of originall taint; for sanctification is the worke of the Holy Ghost: Secondly, for the avoiding of that dangerous con∣sequence, which might have followed among men of corrupt minds, who might have opinionated, if the conception of the Mess••as in the wombe had been ascribed to the Father, that the Sonne had had no other manner of generation of him.
[The power of the most High] His operating power supplying the want of the vigour and imbraces of the masculine Parent. For to that the word overshadow seemeth to have aliusion: being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation, as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid.
[Therefore that holy thing] This title and Epithet, first, not onely sheweth the purity and immaculatenesse of the humane nature of Christ; but also, secondly, it being applyed to the preceding part by way of consequence, as was touched before, it sheweth that none ever was borne thus immaculate, but Christ alone, because none had ever such a way meanes of conception, but onely hee.
Ver. 36. [Thy Cosin Elisabeth hath conceived a Son.] As hee had informed the Virgin of the birth of the M••ssi•••• of her selfe, so doth
he also of the birth of his fore-runner, of her Cousin Elisabeth. For that hee intended not barely to informe her onely that her Cousin had conceived a Childe, but that hee heightens her thoughts, to think of him as Christs fore-runner, may bee supposed upon these observations: First, that hee saith A Son, and not a Childe. Se∣cond, that such strangely borne Sonnes were ever of some remark∣able and renowned eminency. Thirdly, that if hee had purposed onely to shew her the possibility of her conceiving by the example of the power of God in other women, hee might have mentioned Sarah, Hannah, and others of those ancient ones, and it had been enough.
Ver. 39. [And Mary arose, &c. And went with haste into the hill Coun∣try, into a City of Juda.] This City was Hebron. For unto the sons of Aaron, Joshua gave the City of A••ba, which is Hebron, in the hill countrey of Judah. Josh. 21. 11. And Zacharias being a sonne of Aaron, and dwelling in the hill Countrey of Jud•••••• it were senselesse to seek for his house in any other place then Hebron. This place had been ex∣cellently renowned in ancient time: Here was the promise given of Isaac: here was the institution of Circumcision: here Abraham had his first land, and David his first Crowne: and here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah: and as antiquity hath held, Adam and Eve. Now there are many reasons given by Expositors, of Maries hasting hither after the Message of the Angel: As, either to know the truth of what was told her about Elisabeth, or to congratulate and rejoyce with her, or to minister to her in her great bellyednesse, or that the Bap∣tist in Elisabeths wombe might bee sanctified by the presence of Christ in hers, &c.
But I cannot but conceive this to bee the very reason indeed, That shee might there conceive the Messias, where so many types, figures, and things relating to him, had g••••e before, namely in Hebron. For, First, this suited singularly with the Harmony and Consent, which God useth in his workes, that the promise should begin to take place by the conception of Messias, even among those Patriarchs to whom the promise was first given. Secondly, A kind of necessity seemeth to lie upon it, that this Shiloh of the Tribe of Juda, and the seed of David, should bee conceived in a City of Juda, and of David, as hee was to bee borne in another City that belonged to them both.
Thirdly, the Evangelists so punctually describing this City, seemeth rather to referre to Christ then John, who being of the Priests might indifferently have been born in any of the Tribes whatsoever. Only the Holy Ghost giveth us to observe this which may not bee passed, That John that should bring in Baptisme in stead of Circumcision, was borne in that very place where Circumcision was first ordained, in the City Hebron. It is generally held indeed that the Virgin con∣ceived in Nazaret, and in the very instant of the Angels talking with her, but whether there bee not as much probability for this opini∣on, as for that, I referre to the equall and judicious Reader.
Ver. 40. [And saluted Elisabeth] This seemeth to have beene at some distance, and a wall or floore between: as consider seriously on ver. 42. 44.
Ver. 41. [The babe leaped.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This word is used by the Lxx. for Jacobs and Esaus stirring in the wombe, Gen. 25. 22. And the leaping of the mountains at the giving of the Law.
Elisabeth in ver. 44. addeth, The babe leaped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Not that hee knew what hee did when hee leaped, any more then they, but that either this was the first time, or this time was extraordinary. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth outward gesticulation or exultation as well as inward joy, yea, though there bee no inward joy at all: as Psal. 65. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the little hils shall bee gir∣ded with exultation: And so is it to bee understood here: The babe in my wombe leaped with extraordinary gesticulation or ex••ltation: and 〈◊〉〈◊〉 to signifie the manner of the thing done, and not the cause of the doing.
Ver. 45. [And blessed is shee that beleeved.] Elisabeth in this clause seemeth to have an eye to her owne husbands unbeleefe, and the pu∣nishment that befell him for the same. Hee, a Man, a Priest, aged, learned, eminent, and the message to him of more appearing pos∣sibility: and Mary, a Woman, meane, unlearned, and of a private condition, and the tidings to her most incredible, both to nature, and reason, and yet shee beleeved, and hee did not.
Ver. 48. [Hee hath regarded the low estate] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: is used by the Lxx, 2 Sam. 9. 8. and Psal. 25. ••6. and importeth a looke of pi∣ty and compassion, and not of observation of desert, as the Papists would have it here: For some of them render this clause thus, Hee hath looked on mine humility with approbation; and others give this glosse
upon it: Because of her humility, shee deserved to bee exalted, and by it shee was primely disposed to conceive and beare the onely begotten Son of God▪ But first, the word E 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is said before, in the LXX, who must best helpe us to interpret, it signifieth a look of another nature. Se∣condly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not the vertue of humility or the low∣linesse of mind, but the state of a low and poore condition, and so is it rendred here by the Syrian, Arabicke, Spanish, French, Deodates Italian, Dutch, and all Latines that are not wedded to the vulgar: And so is it used by the Lxx, Gen. 16. 1•• & 41. 52▪ 1 Sam. 1. 11. and so againe by the New Testament, Act. 8. 33. compared with the Originall in Isa. 53. 8. And so profane and heathen Authours di∣stinguish betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the former under∣standing as wee doe here, and by the latter the vertue of humility. Thirdly, The same word in a manner, or one of the same root, in ver. 52. is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and inevitably beareth the sense wee follow. Fourthly, if the Virgin spake in the sense the Romanists would have her, Hee hath looked upon my lowlinesse to give it its desert, shee would prove to bee intolerably proud in the valuing of her humility.
[All generations shall call mee blessed] As Gen. 30. 13. Not only thou oh Cosin Elisabeth, and the Jewish nation that expect the Messias, but even all the world, and all successions of ages among the heathen, shall come to the knowledge and confession of Christ, and account mee blessed in the favour that I have received.
Ver. 51. [Her hath scattered the proud, &c.] If the Virgin aime these words, and those of the same tenour that follow, at any particular persons, as some conceive shee doth, and meaneth the Devils, or the Pharisees, or the Jews, it might as well bee conceived, that shee hath respect to the foure tyrannous and persecuting Monarchies in the Book of Daniel, which were now destroyed, as much as to any thing else: But since the very same words in a manner, are to bee found in the song of Hannab, 1 Sam, 2. they warrant us to interpret them not so restrictively, as to any one particular example, but of the generall and ordinary dealing of God in the world, with the wicked.
AFter Mary hath beene three moneths absent from Joseph [as in the last vers•• of the Section preceding] upon her returne hee perceiveth her to bee with child, for which hee intendeth secretly to put her away; as Tamar after three moneths, is descried to bee in the same case, and Judah resolveth, publikely to put her to death, Gen. 38. 24.
This being considered, it is plaine to see how properly the eigh∣teenth verse of this chapter followeth in order of time, after the last verse of the Section next going before.
Now since the Evangelist hath begun with the genealogy, that also must here bee taken in; and that the rather, because he hath placed it in the forefront of his Gospel, for speciall reason. First, that hee might make way for the understanding of those words of the Angel, Joseph thou Son of David, Verse 20. Secondly, that the ti∣tle which the wisemen give to our Saviour might be cleared, when they call him King of the Jewes, Chap. 2. 2. Thirdly, that his be∣ing the true and right Messias might bee approved, by shewing that according to the promises and Prophecies made before concerning him, hee was descended of the seed of Abraham, and the stock•• of David. For the two first and maine things that the Jewes would in∣quire after concerning our Saviour, to try whether he were the true Messias, or no, would be these. First, whether he were of the house
of David. Secondly, whether hee were borne in Bethlehem; and so wee find them questioning about him, Joh. 7. 42. In this regard it was necessary, that Matthew an••••Jebrew, writing his Gospel for the Hebrewes, should at the very first entrance of it, give them satisfacti∣on in these two particulars: which he doth accordingly, shewing his descent from David in this Chapter, and his birth in Bethlehem, in the next Chapter following.
The last verse of this Section and chapter, Hee knew her not, till shee had brought forth her first-borne Sonne, &c. may seeme to inter∣rupt the right order of the story, and to bring in Christs birth be∣fore its time, if wee lay it here. But since the Evangelist will say no more of it, but onely this; and because we desire to breake the text into as few peeces as possible, this shall be let to lie where it doth, without any transposition, and wee will imagine the two next Secti∣ons to be expositions at large, upon what this verse doth but speak in briefe.
PUblike Registers of the Tribe of Judah, and of the other Tribes that adhered to it, were reserved even in the captivity and for∣ward; as may bee collected by the bookes of Ezra and N••h migh: And from Lukes telling that Anna was of the tribe of Aser, and Pauls, that himselfe was of the tribe of Benjamin.
From one of these doth Matthew fetch the latter end of his gene∣alogy, and Luke from another the beginning of his, having then the civill records to avouch for them, if they should bee questioned, which the Jews now wanting, doe unjustly cavill.
[The Sonne of David, the Sonne of Abraham] Jesus Christ is to bee applyed unto both, thus: Jesus Christ the Sonne of David, Je∣sus Christ the Sonne of Abraham: as see the like phrase Gen. 36. 3. Aholibamah the Daughter of Ana••, the Daughter of Zibeon: that is thus to bee understood, Aholibamah the Daughter of Anab, Aholiba∣mah the Daughter of Zibeon: as that chapter maketh it most cleare. And there is the like, and farre more largely, Luke. 3 23. &c.
Now Abraham and David are named, rather then any other, First, because one of them was father of the Jewish Nation, and the other the first in the Kingdome, of which Nation and Kingdome, all
Prophecies had told that Christ should come. Secondly, because th•• promise of Christ was made to these two in plaine•• termes, then to and other.
David i•• first named, first, because the promise to him was freshes in memory, plainer, and more explicite: secondly, because the de••••••n•• of the Messias from David, was the maine thing the Jewes looked af∣ter in him? thirdly, the Holy Ghost doth hereby, as it were before∣hand, answer the impious distinction, so frequent among the Rab∣bines, of Messias ben Joseph, and Messias ben David.
Ver. 2. [Judas and his brethren.] His brethren are added from Gen. 49. 8. to comfort the dispersed Tribes that were not yet returned out of Captivity as Judah was, in their equall interest in Christ as well as hee, as Hos. 1. 11.
Ver. 3. [Phares and Zara.] Hee nameth Zara, because hee would bring in their Mother Tam••r. Ismael and Esau, the one a brother to Isaac, the other a twin to Jacob, are not named, because they were both wicked, but the brethren of Juda, and the twin to P••arts are named, because they are both good. At the birth of Jacob and Esau it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 twins, with the letter N wanting, because Esau one of them was evill: But as the birth of Phares and Zarait is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with that letter supplyed, because both of them were good, R. Sollin Gen. 25. and 38▪
[Of Thamar] Foure women are named in this Genealogy, wo∣men once of notorious infamy, Tamar incestuous, Rahab an ha••∣lot, Ruth an Heathen, and Bathsheba an Adulteresse: To shew that Christ came to heale all sores, when hee recured such sinners, and that hee despised not our shame, when hee shamed not to descend of such Parents.
Ver. 5. [Rahab] It can little bee doubted but that hee meaneth her, mentioned Josh. 2. Now the Jewes, [belike to deface the truth of Matthew, who from ancient Records, averreth her for the wife of Salmon] have broached this tenet, that shee was marryed ••nto Joshua, vid. Kimchi in loc.
Ver. 8. [Joram begat Ozid••] Here* 1.124 three descents are omitted, namely, [Ahaziah, I••ash, and Ambziah] as compare 2 Chron. 3. 2 King. 8. But it is most divinely done, from the threatning of the second Commandement, Thou shalt not commit Idolatry, for I visit the sins of the Fathers upon the children to the third and fourth Generation.
Joram committed Idolatry like the house of Ahab, for the daughter of Ahab was his wife, 2 King. 8. 18. Therefore it is just with God to visit that sin upon his children: in signe of which hee blotteth them out of this line to the fourth generation: So is it the manner of Scripture, very often to leave out mens names out of certaine sto∣ries and Records, to shew a distaste at some evill in them. So all Cains posterity is blotted out of the Book of the Chronicles, as it was out of the world by the Flood. So Simeon is omitted in Moses bles∣sing, Deut. 33. for his cruelty at Shechem, and to Joseph. So Dan, at the sealing of the Lords people, Rev. 7. because of Idolatry begun in his Tribe, Judg. 18. and so Joab, from among Davids Worthies, 2 Sam. 23. because of his bloodinesse to Amasa and Abner. Such another close intimation of Gods displeasure at this wickednesse of Joram; is to bee seene, 2 Chron. 22. 1, 2. where the reigne of his Son Ahaziah is not dated according to the custome and manner of the other Kings of Judah, but by the stile of the continuance of the house of Omri, into which Family his Father had marryed, and was become so profane as to worship their Idols. The Sonne of the two and forty yeers was Ahaziah when hee began to reigne. That is, of the last of the two and forty, of the house of Omri, in which it fell, and Ahaziah with it.
Ver. 11. [Josias begate Jechonias.] So readeth the Syrian, Ara∣bicke, and the most and best Greek Copies: And so the Evang••list himselfe requireth that it bee read, to make just foureteene genera∣tions from David to the Captivity into Babel. And so readeth D. Kimchi, on 1 Chron. 3. 15. Josias indeed begat Joachim, and Joa∣chim begat Jechonias; but hee that was neither fit to bee lamented, nor to bee buried like one of the Kings of Judah, Jerem. 22. 18, 19. was much more unfit to come into the Line of the Kings of Judah, that leadeth to Christ.
Ver. 12. [Jechonias begat Salathiel.] Jechonias was Father to Sa∣lat••••, as Baasha was to Ahab, 1 King. 20. 34. not by generation, but by predecession. For Jechonias in very deed was childlesse, Jer. 22. 30. and the naturall Father of Salathiel was Neri, Luk. 3. 27. yet hee is said to beget him, because hee declared and owned him for his next heire and Successor; As God is said to beget Christ on the day of his Resurrection, Psal. 2. 7. Act. 13. 33. that is, declared him thereby to bee his Son, Rom. 1. 4.
The Scripture affecteth to speake short in relating of Stories, that are well knowne before: as to spare more, you may find an example farre harsher than this, in 1 Chron. 1. 36. where Tinna the Concu∣bine of Eliphaz is named as Eliphaz his Son.
And in 1 Chron. 3. 16. Zedekiah the Uncle of Jechoniah is called his Son, because hee succeeded him in the Roialty.
The Jewes in their Talmud, give this rule for a fundamentall point: That there is no King to bee for Israel, but of the house of David, and of the seed of Solomon onely: And hee that separateth against this Family, denyeth the Name of the blessed God, and the words of his Pro∣phets that are spoken in truth. Sanhedr. Perek. 10. & R. Samuel in Ner. Mitsvah. fol. 153.
With which opinion, although Matthew seeme to comply at the first appearance, in that hee deriveth our Saviour from Solomon, be∣cause of the Hebrews for whom hee wrote, which looked for him from thence, yet the carnall sense of it, which aimeth onely at the earthly Kingdome of the Messias, and at the exact descent from So∣lomon, hee closely confuteth to the eyes of the intelligent Reader by these two things. First, in that hee bringeth the Line along to Je∣chonias, in whom the seed of Solomon and the regall dignity also with it failed. Secondly, in that hee deriveth the interest of Christ in that dignity, if it were any, onely by Joseph, which according to the flesh, had no relation at all to him, save the marriage of his Mother.
The Jewes to disgrace the Gospel of S. Luke, doe hold that Je∣chonias was the naturall Father of Salathiel, and that upon his re∣pentance in Babel God gave him children, as Assir and Salathiel. D. Kimchi on 1 Chron. 3. But God had sworne, Jer. 22. 28. and hee will not repent, Psal. 110. 4. that hee should die childlesse to the Throne, and his repentance could no more repeale this Oath of God, then the prayer of Moses did the decree of his not entring in∣to the Land.
[A••d Salathiel begate Zorobabel.] Salathiel begat Pedaiah, and Pe∣daiah begat Zorobabel, 1 Chron. 3. 18, 19. But because, when the ma∣sculine Line of Solomons house failed in Jechonias, the dignity turn∣ing over to the Line of Nathin, first setled upon Salathiel, but first shewed it selfe eminent in Zorobabel, therefore constantly, when mention is made of Zorobabel, hee is not called the Sonne of Pedaiah
a man of no action but obscure, but the Sonne of Salathiel, in whom the honour of that Family beganne. For Jechonias was as a signes plucked off, Jer. 22. 24. and Zorobabel was set on againe in his stead, Hag. 2. 23.
Ver. 13. [And Zorobabel begat Abind] Among the children of Zo∣robabel mentioned 1 Chron. 3. 19, 20. there is no memoriall either of Abiud, his Son named here, or of R••b••s•• his Son named by St. Luke. But as in Scripture it is ordinary for one man to have seve∣rall names, so is it to bee understood of these. The eldest Son then of Zorobabel, to whom the honour lately falne upon that house was to descend, was called Mesullam. Either in memoriall of Solomon, the glory of whose house was transferred to him [and so hee also calleth a daughter of his Shelomith, the name by which the wife of So∣lomon is called, Cant. 6. 13. as being but the feminine of Shelomoh.] Or from the significancy of the word which importeth requited. For whereas Jechonias was also called Shallum, that is, finished, because the race and line of Solomon did end in him, when a recompence of the failing of that, is made by the succession of Salathiel in its stead, well might Zorobabel in whom it first shewed, call his Son Meshullam or requited. Or from their peaceable building and inhabiting Je∣rusalem, after their return from Babel. This Son Meshullam was cal∣led also Abiud, in remembrance of this his Fathers glory: And his second brother Hananiah, was also called Rhesa, that is, The chiefe, or principall, because of Christs descending from him. These things wee have now but by conjecture, but that wee may take the bolder, because the Text in the place alledged in the Chronicles, hath set these two Sonnes of Zorobabel apart and distinct from the rest of their Brethren, as if for some speciall thing more remarkable then they. But there is no doubt but the Evangelists in naming them by these names, had warranty from knowne and common Records to justifie them in it.
Ver. 17. [Foureteen generations] In every one of these severall foure∣teens, they were under a severall and distinct manner of Govern∣ment, and the end of each foureteen produced some alteration in their state. In the first, they were under Prophets: in the second, under Kings: and in the third, under Hasmonean Priests. The first foureteen brought their state to glory in the Kingdome of David: The second, to misery in the Captivity of Babylon: And the third,
to glory againe in the Kingdome of Christ.
The first begins with Abraham that received the promise, and ends in David, that received it againe with greater clearenesse. The second begins with the building of the Temple, and ends in the destructi∣on of it. The third begins with their peeping out of misery in Ba∣bel, and ends in the accomplished delivery by Christ.
The second, that terminateth in the peoples captiving into Babel, fixeth not on Jehoiakim, in whom the captivity began; nor in Ze∣dekiah, in whom it was consummate; but in Jechonias, who was in the middle space betweene. And from the same da••e doth Ezekiel count and reckon the captivity through all his booke, as Chap. 8. 1. & 20. 1. & 26. 1. & 29. 1. & 31. 1. & 32. 1. & 40. 1.
The wholesum of the three fourteenes, is the renowned number of two and forty: the number of the knops, and flowers, and branches of the Candlestick; of the journeys and stations of Israel betwixt Egypt and Canaan, Numb. 33. of the children of Bethel, 2 King. 2. 24. And see Rev. 11. 2. & 13. 5.
Vers. 18. [Before they came together, &c.] That is, to dwell toge∣ther in the same house. Nay, it is very probable, that as yet they dwelt not in the same Town, but Joseph in Caper••••••••, and Mary in Naz••••e••.
Vers 19. [To make her a publike example] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: A word used by the Lxx, Num. 25. 4. Ezek: 28. 17. &c. And by the New Testament, Heb. 6. 6. And ever, saith Erasmus, in an evill sense. 〈◊〉〈◊〉 hath strangely translated this clause, Non lo volendo Publicare: and divers of the Papi••••s have more strangely expounded it, a 〈◊〉〈◊〉 volens trad••cere, not willing to taker her to himselfe, or to his o••ne house: and why? Be∣cause hee thought himselfe unworthy of her society: and because the brightnesse of her face was such, that he could not looke upon it: And he thought it more possible for a woman to conceive without a man, then for Mary to sinne.
And thus will they make Joseph to divorce his wife, or at least to use unkindly, for her too great excellencies.
* 1.125 [To put her away privily] The Law bound him not to bring her, either to shame by triall before the Priest, Numb. 6. or to punishment by the sentence of the Judges. The adulteresse in∣deed was to bee put to death, if shee were accused, prosecuted, and convicted; but to accuse and prosecute her, the Law bound not, but
upon deprehension in the very act, Joh. 8. 4, 5. Deut. 22. 22. Numb. 25. 8. If a man tooke a wife, and hated her, Deut. 22. 1••. hee might bring her to tryall, and upon conviction to punishment: but it hee love her for all his suspition, and will connive at her fault, and not seeke her death, hee is at liberty to connive and tol••••ated by the Law so to doe, and blamelesse if hee did it, as Judg. 19. 2, 3. But if a couple were deprehended in the act of a∣dultery, then must there bee no connivence, Deut. 22. 22. explai∣ning Levit. 20. 10. And the case of the unbetrothed Damosell, Deut. 22. 28. explaining the case of the betrothed.
And thus is that question easily answered, which hath so toiled many Expositors: How Joseph can bee said to be just when in this very matter that is now in hand hee violateth: It is answered by denying that hee violated the Law: For that tolerated him thus to doe.
Vers. 21. [Jesus, for hee shall save] Rabenn haccadesh saith, Be∣cause M••ssias shall save men, he shall bee called Joshua. But the Heathens of another Nation, which shall imbrace the beleefe of him, shall call ••is name Jesus: And this is intimated, in Gen. 49. Chi jabho shilob: untill Shil••h come. Vid. Galatin. lib. 3. cap. 20.
Vers. 23. [Behold, a Virgin] The Jews seeke to elude this Prophe∣cy of Isaiah by expounding it, either of the Prophets wife, as Isa. 8. 3. or of the Kings wife; and from Prov. 30. 19. they plead that Almah doth not strictly signifie a virgin, but a woman that hath knowne a man.
Answ. 1. There are three words in the Hebrew, that signifie and betoken Virginity, but this most properly: First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a Virgin, but not alwayes: for it properly denoteth a young woman; yea▪ though shee bee not a virgin, but hath been touched. Secondly, Bethulah is the common word used to denote Virginity; yet as Gala∣tine observeth out of Prov. 30. it seemeth sometime to bee taken other∣wise. But thirdly, Almah properly importeth a young Virgin, and not at all one touched: So that Naarah signifieth any young Woman, though she bee not a Virgin: Bethulah, a Virgin though shee bee not young: but Almah importeth youth and virginity both.
Secondly, the Lxx in the place of Isaiah cited, translate the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which denoteth no otherwise then a Virgin.
Thirdly, it is given for a signe to Ahaz, that Almah should beare a
Sonne: now for one that had known a man to doe so, were no signe at all. See Galatine. lib. 7. cap. 15.
[They shall ca••l his Name Emmanuel] Nomen naturae, not impositionis, they shall owne him for God in our nature, and not denominate him Emmanuel for his imposed name: See the like Phrase, Esa. 60. 18. Ezek. 4. 35.
[Which is being interpreted] First, this, and other passages of the same nature in this Evangelist, argue strongly, that Matthew wrote not his Gospel in the Hebrew tongue, as is very commonly held: For, first, then had this word needed no interpretation, and it had been very hard to have interpreted it, but by the same word againe. Secondly, the Jewes in those times that Matthew wrote, understood not the Hebrew tongue in its purity, but had degenerated into the use and speech of the Syrian. Thirdly, Jonathan Ben Vzziel transla∣ted the Prophets out of Hebrew into Chaldee, a little before the com∣ming of Christ; and Onkelos did as much by the Law a little after, and both did so, because the Jews could not at that time understand or read the Bible in its owne Hebrew tongue: and how improper then was it for Matthew to write his Gospel in that language? Fourthly, all the world that used the Old Testament at those times, unlesse it were such as had gained the Hebrew tongue by study, used it in the translation of the Lxx, or the Greeke, and it was requisite that the Pen-men of the New Testament should write in that language, and according to their stile [as Paul writing for, and to Romanes, and Matthew and hee to Hebrewes] that their quotations out of the Old Testament might be examined by the Greek Bible. Fifthly, let those that hold the opinion we are confuting, but seriously con∣sider that Christ calleth himselfe by the name of two Greeke letters, and why; Rev. 1. 8.
Verse 25. [He knew her not till she had brought forth] This properly falleth in order at Luke 2. 7. and there shall it bee taken up againe.
THe order of this Section may bee briefly contrived, and illustra∣ted, thus. Elisabeth when Mary commeth to her, wa•• about ser∣moneths
gone with child, Luke 1. 26. 36. and about nine moneths when shee departed from her, vers. 56. Shee comming to her owne house, is suspected by Joseph to have played the harlot; and is in danger of a secret divorce: while these things are thus passing be∣twixt them two at Nazaret, the time of Elisabeths delivery is fully come.
IN Hebron, and about the time of Easter, was Circumcision first ordained, Gen. 17. And in the same place, and at the same time of the yeere, was John Baptist borne and cicumcised; who was to bring in Baptisme in stead of Circumcision: as may bee apparent by observing the time of the Angel Gabriels appearing, and message to his father Zacharias, in the preceding Kalendar, and it shall bee to the full explained and proved hereafter, when we come to treat of the time of our Saviours birth.
A thing hardly to be parallel'd againe in all the Scripture, that a child should be named by the name of his father: an extraordinary action, in an extraordinary case.
Because Abraham and Sarah had their new names given them at the giving of circumcision; therefore did after-times reserve this custome to name their children at their circumcising.
The name was sometime given to the child by the mother, but that was ever at the birth, and it was upon some weighty and speci∣all reason, as Gen. 29. 32, 33, 34, 35. and 30. 6, 7. &c. 1 Sam. 4. 21. 1 Chron. 4. 29. and sometimes by the standers by at the birth, as Gen. 38. 29. and 25. 25. Ruth 4. 18. but the father at the Circum∣cision, had still the casting voice, whether the name should bee so, or no; as appeareth by Jacobs changing Ben-oni, into Benjamin. Now Zacharie being dumbe, and the mother having given it no name at the birth, the persons present undertake to call it by the name of the Father.
And now is hee in circumcising, that is the man appointed to bee the first overthrow of Circumcision, by bringing in Baptisme in∣stead of it.
R. Solomon from the Talmud in Sanbedrin, expoundeth Jerem. 25. 10. I will take from them the sound of the milstones, and the light of the candle, to this sense. The sound of the milstones, signifieth the Feast at a Circumcision; because they ground or bruised Spices, for the healing of the sore; and the light of the Candle, signifieth the Feast it selfe. Thus doe they confesse a decay of Circumcision to be foretold by the Prophet, and yet they sticke not to deny most stiffely, that Circumcision must ever decay.
Vers. 63. [Hee wrote saying] That is, expressing, or To this purpose, as Exod. 18. 6. And Jethro said to Moses, I Jethro come to thee: That is, he signified so much by Letter; as the serious viewing of the sto∣ry will necessarily evince. And so 2 King. 5. 6. And bee brought the Letter to the King of Israel, saying; not that Naaman that brought the Letter, spake the words that follow, but the Letter it selfe spake them.
[John] The Lord hath been gracious. A name most fit for him that was to bee the first Preacher of the Kingdome of grace, and to point out him that was grace it selfe. Rabbi Jochanan said, what is the name of the Messias? Some said Haninah, Grace, as it is said, I will not give you Haninah, that is, the Messias, who shall bee called gracious, Jer. 16. 13. Talmud bab. in Pesach. cap. 4.
Vers. 64. [And his mouth was opened] Infidelity had closed his mouth, and now faith or beleeving doth open it againe. And here∣in, may this case of Zachary be fitly compared with the like of Mo∣ses, Exod. 4. For he for distrust is in danger of his life, as Zachary for the same fault is strucke dumbe: but upon the circumcising of his child, and recovery of his faith, the danger is removed▪ as Za∣charies dumbnesse is at such a time a••d occasion; as Psal. 116. 10. He beleeveth, and therefore doth he speak. And the tongue of the dumb doth sing, Esay. 35. 6.
[And his tongue] Out English hath added loosed for illustration, as also hath the French; and some say it is found in some Copies▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But first, no such word is expressed either in the Syrian, Arabick, Vulgar Latine, Italian, Erasmus, or other Translators. Nor secondly, needeth there any such word to make a perfect sense, but
it may well help the simple and vulgar capacity, what our English hath added.
Vers. 66. [Laid them up in their hearts] It could not but affect all that heard of this strange birth of the Baptist with wonder and a∣mazement, and singular observation, both in regard that so many and great miracles were wrought in this time, when miracles were so much abated and decayed: as also in consideration, that there was never birth before that had so many concomitants of wonder and miraculousnesse, as the birth of this child. Not of Isaac the glorious Patriarch, not of Moses the great Prophet, nor of any other whatso∣ever, that had beene in former times.
[And the hand of the Lord was with him] Either the speciall favour and assistance of the Lord, as Ezra 7. 6. and 8. 22, &c. or the gift of Prophecy at capable yeers, as 1 Sam. 3. 19. for so the hand of the Lord doth signifie, Ezek. 1. 3. & 37. 1. & 40. 1. Psal. 80. 17. 1 Chron. 28. 19.
Vers. 68. [Redeemed] Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hee hath made or▪ wrought redemption: In the very phrase implying a price paid, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importeth. It is used againe, Chapt. 2. 38. and by the Lxx, Psal. 111. 9. and 130. 7. and by Theodotion for satisfacti∣on, Prov. 6. 35.
Vers. 69. [An horne of salvation] Psal. 18. 1. 2 Sam. 22. 3.
Vers. 70. [Which have been since the world began] Adams calling his wives name Eve, or life, in apprehension of the promise of the seed of the woman, that should breake the head of the Serpent: Eves calling her Sonnes name Cain, a purchase; because shee had ob∣tained a man, even the Lord, or the Lord to become a man; and her naming her other Sonne Sheth, or setled, &c. these were Prophe∣cies that spake of Christ, from the beginning of the world.
Vers. 71. [That wee should bee saved from our enemies] This hath sweet reference to the promise given at the beginning of the World; from which time he had traced Prophecies in the verse preceding. I will put enmity betwixt thee and the woman, and betweene thy seed, and her seed: Hee shall breake thine head, Gen. 3. 15. Where, in the former words of the verse, I will set enmity, &c. there is an expression who are our enemies; namely, the Serpent and his seed: and in the lat∣ter, hee shall breake thine head; there is an intimation how wee shall be saved; namely, by Christs breaking the head and power of Sa∣tan.
So that the former verse and this being laid together, they arise unto this sense, that all the Prophets from Adam and upward, had their eye upon the promise in that garden, and spake of salvation and delivery by Christ, by his breaking the head, and destroying the kingdome of the devil.
Vers. 76. [The Prophet of the Highest] As Aaron to Moses, Exod. 7. 1. Prophecy had been now very long decayed, and but little ther∣of had been under the second Temple: it is now reviving in an ex∣traordinary manner: and this child is to be the first of this race of Prophets that is in rising, and to be the Harbinger of Christ himself.
Vers. 77. [To give knowledge of salvation by remission, &c.] The knowledge of salvation that the Law held forth at the first view, was by legall righteousnesse, and absolute performance of what was com∣manded: but John who was to begin the Gospel, brought in ano∣ther Doctrine, and gave the people knowledge of salvation by ano∣ther way; namely, by the remission of sinnes, as Rom. 4. 6, 7. And this is the tenour of the Gospel.
Vers. 78. [The day-spring from an high] Greek: A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used by the Lxx to translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The branch, Esa. 4. 2. Jer. 23. 5. Zech. 3. 9. & 6. 12. the name of Christ, and so it may bee understood of Christs personall comming and appearance amongst men: as God is said to have visited Sarah, Gen. 21. 1. that is, not onely in mercifull dealing with her, as to give her a child, but also in personally comming unto her in visible appearance, as Chapter 18. 14. At the time appointed I will returne, &c. Or it may be taken in connexion to the sense of the Verses preceding: That after the de∣fect of Prophecy, the dawning of that gift, and after the darknesse of the doctrine of salvation, as it was in the law, the day-spring of it from an high came now to visit us, in the brightnes of the Gospel.
Vers. 80. [And was in the deserts] Of Ziph and Maon, 1 Sam. 23. 14. 25. which were places not farre from Hebron, where John was borne; Josh. 15. 54, 55. His education was not in the Schooles at Jerusalem, but in these plaine Countrey Townes and Villages in the Wildernesse.
[Till the day of his shewing unto Israel] That is, when at thirty yeeres of age he was to be brought to the Sanctuary service; Num. 4. 3. to which he did not apply himself as the custome was, but betook himself to another course.
THe dependence of the beginning of this Section upon the end of that that went before, doth even prove and confirme it selfe. For after the story of the birth of Christs forerunner, and the re∣lation of what happened and befell at that time, what could bee ex∣pected to come next in order, but the birth of Christ himselfe? Especially, since none of the Evangelists mention any thing that came between.
THat by Chittim is meant Italy, or the Romanes, it is not one∣ly the generall opinion of the Jewes, as may bee seene in their Targums, and in other writers, but of the most Christians also, yea of the Romanists themselves, whom the latter part of the verse doth so neerely pinch: As see their vulgar Latine, and Lyranus upon the place.
This Prophecy was fulfilled when the power of Rome first set her foote upon the necke of the Hebrews by the conquest of Pompey: but especially when shee tyrannized over Christ, the chiefe childe of E∣ber, even before, and at his birth, as in this story, but chiefely in condemning him to death, as in the story of his passion.
As Jacob had before told that the Jewes at Messias his comming should bee under the Subjection of a Foraine Nation, so doth Ba∣laam in this Prophecy shew who that Nation should bee. And this the more ancient and more honest Jewes tooke notice of, and re∣solved that Christ should come in the time of the Roman Empire, and neere to the destruction of the Temple by it: So in the Talmud they question What is the name of Messias? Some answer, Hhevara Le∣prous, and hee sitteth among the poore in the gates of Rome carrying their sick∣nesses, Sanhedrin.
The Chaldee Paraphrast likewise on Esa. 11. 4. readeth thus, With the speech of his lips shall Messias slay Romylus the wicked one: or the wick∣ed Roman, shewing at once his opinion of Christs comming in the time of the Romans, and also of the Romans being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wicked one, after a singular manner. Augustus was the second Em∣perour of the Romans, or rather, the first that was intire Monarch: for Julius Caesar his Uncle and Predecessor, had hardly injoyed any Monarchicall government at all, nor did Augustus of many yeeres neither: till hee had outed Lepidus, and overcome Anthony, which were copartners with him in the dominion.
His name Augustus was given to him for his worthy administration of the Common-wealth: For before-time he was calleda 1.159 C••pias,
andb 1.160 Thurinus, and Octavianus, and had like to have been named Romulus, as a second founder of the City, but by the advice of Mu∣nacius Planous hee was named Augustus, which importeth Sacrednesse and reverence.
To so••vast an extent was the Roman Empire now growne, from Parthia to England, and they two also included, that it was a world rather then one dominion: And so did their own Authours boast it in those times: as, Caesar Regit omnia terris: Divisum imperium cum Jove: Totum circumspicit orbem:* 1.161 Terrarum orbis imperium, and such like speeches usuall among them, both in Poesy and Prose. This huge and unweldy body, of so large and spacious a dominion, Augustus had now reduced to the healthfull temper of peace and quietnesse: which is the more remarkable, by how much the more warres had been more frequent, and more bloody but a little before. For never had that Empire felt so great distemper within it selfe, as it had done of latter times, in the civill warres betwixt Sylla and Marius, be∣twixt Julius and Pompey, betwixt Augustus and Antony: not to men∣tion the continuall warres that it had abroad. It had not been very long before this time that the Evangelist speaketh of, when both Rome it selfe, and the rest of the world was at that pitifull plight that Polybius speaketh of,* 1.162 That the Romans were forced to send to Pro∣lomy, King of Egypt, for a supply of corne, because there was a great scarcity and dearth among them. For in Italy all their corne was destrayed even to the gates of Rome, by the Souldiers, and abroad there was no helpe nor supply to bee had, there being warres in all parts of the world. But now is there an universall Peace, not onely in the Romane Empire [so that the Temple of Janus was shut up, which it never used to bee when any warres at all were stirring,] but if wee will beleeve Crantzius, even in those parts and Countries, where the Romane power had not yet set her foote; as Denmark, Norway, and those Northerne Climates, there was so great a peace, that in some pla∣ces there, Money and Jewels were hung up by the high way, and there was neither Theefe nor Enemy to take them away. Such times became the comming of Shilob the Peaceable one, Isa. 6. 9. And such a beginning was befitting the Gospel of Peace.
Augustus having brought the Empire under this quiet obedience, like a politicke Prince will have it all taxed, and brought into the Subsidie Book, that hee might know the extent of his command, of his strength and of his revenues.
And thus wee see and may observe Rome come to its intire and ab∣solute Monarchy but at this time, and the state and power that should persecute Christ in his Members to the end of the world, be∣ginning and borne as it were, at the very same time when Christ himselfe.
Augustus, asc 1.163 Tacitus recordeth of him, did cause an account to be taken of all the Empire, and himself had a Book & Record of it writ∣ten out with his own hand. Opes publieae continebantur: quantum ci∣vium sociorumque in armis: quot classes, regna, Provinciae, tributa aut vectigalia, & necessitates ac largitiones, quae cuncta, suae manu perscripse∣rat Augustus: which contained the publick revenue, the number of Citizens or confederates in the Armies: what Shipping: Kingdoms: Provinces: Tributes or Subsidies: and reliefe money, and benefi∣cences. Dion also in the life of Augustus, and much also about this time, mentioneth a taxe laid by him upon those that dwelt in Italy, whose estates were not lesse then five thousand Sesterces: and poorer then these hee taxed not.
The Taxe is dated by the time of Cyrenius his Governing of Syria: First, because Judea was annexed to Syria, as a member of it: and in naming the one, the other is included. Secondly, hereby the losse and want of the Scepter and Law-giver in the Tribe of Judah is the better seen, for the subjection of the Jewes by this is shewed to bee in the third degree. They subject to Herod, Herod to Cyre∣nius, and Cyrenius to Augustus. Thirdly, from Syria had Israel had their greatest afflictions, that ever they had in their own Land; as by Gog and Magog, Ezek. 38. or the house of the North, Dan. 11. And Luke deriving the taxing of the Jewes from Syria, calleth those things to mind: and sayeth as it were the last verse of Dan. 11. and the first of Dan. 12. together.
The taxing is said first to bee made in his time: As first, denying,
that ever there was such an universall taxation in the Empire before, for the Empire was never in that case of universall quietnesse to bee taxed before: And secondly, importing the taxes of that Country that followed after: [Augustus at this very time laying the platform subjection and submission of the Empire for succeeding posterities:] And here, [let it bee said againe] in exact propriety beginneth the Romane Monarchy: and is farre from being any of the foure, Mentioned Dan. 2. or 7.
Josephusc 1.164 mentioneth Cyrenius his comming into Syria, after Archelaus his death, To doe justice and to assesse and taxe every mans goods, and hee came into Judea, which was now annexed to Syria, and did so there: Now Archelaus reigned after Herod, Mat. 2. and reigned till Christ was about ten yeers old, forten yeers hee reigned, as saith the same Josephusd 1.165: and therefore either Cyrenius came twice into Syria to lay taxations, as Funccius concludeth, or else Josephus fayleth here, as hee doth not seldome elsewhere in Chronology.
This taxing was first by Kingdomes and Countries, then by Ci∣ties and Townes, and then by poll: First, Kingdomes and Pro∣vinces were divided one from another. Secondly, Cities and Townes in every Kingdome and Province, were also particularized, and no∣tice given that every one should repaire to the place to which by stock and descent they did belong. Thirdly, the people being thus con∣vened in their severall Cities, their names were taken and inrolled, and so the Greek word here used doth signifie in the neerest proprie∣ty. Then did they make profession of Subjection to the Romane Empire, either by some set forme of words, or at least by payment of some certaine summe of money which was laid upon every poll.
And now, first, are the Jews entring under the yoke of that sub∣jection which they never cast off again, but it pressed them into a finall desolation even to this day. Secondly, They had voluntari∣ly brought this misery upon themselves in calling in the Romans in their civill warres. Thirdly, No sparke of their former freedome and authority is left among them for their King and Law-giver is cleane gone. Fourthly, they are now to bee inrolled, and registred for vassals to all succeeding generations. Fifthly, they must now
leave their own occasions, and many of them their owne houses to attend their owne bondage and misery: And thus It is in the words of our Rabbins, if thou see a generation that hath many afflictions, then looke for the Redeemer: from Isa. 59. 17, 18. Jer. 30. 6, 7. &c. D. Kimch: in Isa. 59.
Whether it were for the feare of Herod that had a murderous spite at the stock of David, or for the more commodiousnesse for his trade, or for whatsoever else it was that Josoph a Bethlehemite became a re∣sident in Galilee, surely it was the wondrous disposall of the Lord that a decree from Rome should bring him now from Galilee to Beth∣lehem, that the Prophecy of Christs being borne in that place might take effect.
This is to bee understood according to the propriety and Phrase of the Law, agreeable to which it speaketh. Now the Law speak∣ing of the first-borne, regardeth not whether any were borne after or no, but onely that none was borne before. As Hur is called the first-born of Ephr••••••, 1 Chron. 2. 5. and yet no mention of any childe that shee had after: So Christ is here called the first-borne, not as though shee had any children besides, but to shew that in him was fulfilled what was typifyed by the first-borne under the Law, who was as King, Priest, and Prophet, in the Family, and holy to the Lord.
And so likewise in that sp••••ch of Matthew, chap. 1. 25. Hee knew her not till shee had brought, f••rth her first-borne: It implyeth not that 〈◊〉〈◊〉 knew her after, for the word till inforceth no such thing, as see the Geneva notes upon the place; but the Evangelists intention is to cleere the birth and generation of Christ from any carnall mixture of Joseph and Mary, before hee was borne.
And here it is not unseasonable to looke a little narrowly into the time of our Saviours birth, namely, the time of the yeere, •••• which hee was borne, as wee have done into the yeere it self, or the time of the world, heretofore.
The yeere of the world, as wee observed then, was, 3928.
The yeere of Augustus is neither so necessary to seek, nor so ease to find: partly, because there is some difference among Historians about the number of the yeeres of his Reigne, and partly because there may bee some about the yeere of Tiberius, in which Christ was Baptized, from which wee should count backward: For though it bee said that John came Baptizing in his fifteenth yeere, Luk. 31. yet may it bee questionable, whether hee Baptized Christ in that yeere or no: But not to swarve from the most common consent of Romane Historians, that say that Augustus Reigned six and fifty yeeres, and of Christians that hold that Christ was baptized in the fifteenth of Tiberius, then may it bee readily concluded that hee was borne in the forty second of Augustus.
The time of the yeere at which hee was borne, hath beene much mistaken, being concluded upon, at the latter end of December: This mistake did first arise by another: for it being misunderstood that Zacharias was the High Priest, and that hee was in Sancto Sanctorum, on the expiation day, when the Angel Gabriel appeared unto him, they could doe no lesse then conclude, that John was borne in the middle of Summer, and Christ in the middle of Winter. A time very unfit for people to travaile to their severall Cities to be taxed, but far more unfit for Shepherds to lye abroad in the fields all night.
For finding out therefore the true and right time of his Nativity, these things are to bee taken into consideration.
First, That the time that Christ lived here upon the earth, was two and thirty yeeres and a halfe, exactly: And so long did David Reigne in Jerusalem, 2 Sam. 5. 4, 5.
This time was divided into two unequall parts: twenty nine yeers compleat hee spent as a private man before hee was baptized, for it is said, hee began to bee thirty, or was entring upon his thirti∣eth at his Baptisme, Luk. 3. 23. And three yeeres and an halfe from his Baptisme to his death: This summe was precisely told of by the Angel Gabriel, Dan. 9. 27. In halfe that week shall hee cause sacrifice and oblation to cease: And is plainly parcelled out by Passeovers and other circumstances of time, Mat. 4. 2. Job. 1. 29. 35. 44. & 2. 1. 13. & 5. 1. & 6. 4. & 13. 1.
Secondly, That the time of Christs death was at Easter, or their Passeover, as is most plaine by all the Evangelists.
Thirdly, That hee living just two and thirty yeers and a halfe,
and dying at Easter; it must needs follow that hee was borne about the middle of the moneth Tisri, which answereth to part of our September; And it is not only probable, but also necessary, if he lived thirty two yeeres and a halfe exactly; that then as hee died upon the fiftheenth day of the moneth Abib, or at the Passeover; so that he was borne about the fifteenth day of Tisri, at the Feast of Taberna∣nacles: a moneth and a Feast, that had been exceedingly renow∣ned in ancient times. In this moneth the World had begun, and sin had entred into it. In this moneth were all the Father born be∣fore the Flood, as the Jewes averre, and reason confirmes it. From this moneth began the circle of the yeere from the Creation, to the redemption out of Egypt. From this moneth began the typicall yeere of Jubile in the ages after. And in this moneth were the three famous Feasts of Trumpets, of Expiation, and of Tabernacles. And like glorious things may bee observed upon the Feast of Tabernacles it selfe: At that very time did Israel fall upon the making of the Tabernacle in the wildernesse, Exod. 35. At this very time was the consecration of the Temple, 1 King. 1. 8. 2. And at this very time, was our Saviour borne, and began to carry the Tabernacle of his flesh; and at this very time was hee Baptized, and began the Mini∣stery of the Gospel. So that here appeareth one addition more to the present misery and subjection of the Jewes at the time of this taxe; that not onely they must leave all their occasions, to wait up∣on thier own taxing, and promote their own bondage, but that they must neglect a maine part of the service of God, the Feast of Expiati∣on, and the Feast of Tabernacles, as Zech. 14. 16, 17. to attend the Con∣querour, and their owne thraldome.
And now, it being considered that John the Baptist was but halfe a yeere older then our Saviour, it will be observable how the foure points of the yeer, as it may be so said, were renowned with their con∣ception and nativity. John conceived at the Summer Solstice, and our Saviour at the Winter, John born at the vernall Equinox, and our Saviour at the Autumnall.
This passage is one ground-work whereupon Expositors conclude that Christ was borne without paine to his mother: for that shee
performed the Midwives p••t her selfe, and none to help her. A se∣cond is this: That he was borne without his Mothers paine, because hee was conceived without her pleasure. A third Argument may bee fetched from the blessing of propagation given to our first Parents in the Garden. And a fourth from the example of the delivery of the He∣brew women in Egypt: For first, when God gave this blessing to A∣dam and Eve in their innocency, increase and multiply, Gen. 1. 28. it inabled them to beget children agreeable to their owne per∣fection; that is, holy, righteous, and without any symptomes or con∣sequents of sinne, either in themselves, or in the mothers. But they never begat any child thus, because of their sudden fall. What, did this first blessing then utterly faile, and never take effect, in its proper sense and full extent? Could such emphaticall words of God to man in innocency, fall to the ground without performance? No, they took place in the second Adam, who was borne according to the full extent and intent of that blessing to our innocent parents; in per∣fect holinesse and righteousnesse, and without paine to his mother. Secondly, if the Hebrew wonien in Egypt had so quicke and easie a delivery, as that they were not like to other women: much more may we thinke the travaile and delivery of the Virgin to have been quicke, lively, miraculous and painlesse, as Esa. 66. 7. Before her paine came, she was delivered of a man child.
At the returne out of Babylon, the Children of Bethlehem were a hundred twenty three persons, Ezra 2. 21. Now that being foure hundred and fifty yeers past, and somewhat above; to what a multi∣tude might the stock or breed of that City be growne by this time of Christs birth? This multitude pressing together to their own City, according to the Emperours edict, the weakest goe to the walls, and Joseph and Mary are excluded out of the Inne: and thus the free∣woman and her Son, are cast out of doores, as the bond-woman and her Sonne had been, Gen. 2.
The Patriarchs to whom Christ was more especially promised,
were of this vocation, Gen. 47. 3. especially Abraham and David, to whom the promise was more clearly made; peculiarly David who was feeding Sheepe neere to Bethlehem, when hee was taken a Father and type of Christ, 1 Sam. 16. 11, 12. And it doth illustrate the ex∣actnesse of the performance the more, and doth Harmonize with the giving of it the better, when to Shepheards it is first revealed, is to Shepheards it was first promised. Compare this with the Visions of Jacob and Moses with their flocks, Gen. 31. 10. Exod. 3. 3. and of Sampsons mother in the field.
Greek, [Keeping the watches of the night] For the night was divi∣ded by the Jewes into foure watches of three houres a piece. The first, or beginning of watches, is mentioned, 〈◊〉〈◊〉, 8, 19. The second, and third, Luke 12. 38. The fourth, Mat. 14. 25. this was called, also the morning watch, Exod. 14. 24. Howbeit, the Tal••••ud, from Judg. 7. 19. divideth it only into three Be it the one or the other, these Shepheards it seemeth observed such an order, as that they watched by course, while others slept: or not to take it so very strictly, they lay now in the fields, and watched their flocks all night, which had been in a manner impossible to have done, in the deepe of winter, at which time our Kalendar hath placed Christs Nativity.
That is an exceeding great glory, for so doe the Hebrewes heighten their expressions, as Cedars of the Lord, that is, goodly Cadars: Such an exceeding great glory shone about Paul, Act. 26. 13. That at noone day, this in the dead of the night.
It might not unproperly be rendred, The multitude; as importing that all the Quire of Angels, or the whole multitude of that ••••lestiall Militia, was now knit together in a consort, for the praises and ac∣knowledgment of Christ: according to that of the Apostle, Heb. 1. 6. When hee bringeth in the first-begotten into the world, he saith, And let all the Angels of God worship him. And thus as all the An∣gels
sang at the beginning of the old world, of at the Creation, Job 38. 7. So doe they at the beginning of the new, and of the redemp∣tion.
Angels are called the Heavenly host, 1 King. 22. 19. Job. 25. 3. And in this sense, Rab. Menahem understandeth, Gen. 2. 1. Thus were the Heavens and the Earth finished, and all their Host, that is, faith hee, the Angels whose Creation Moses nameth not else∣where.
The last words of this verse, the Vulgar Latine readeth, to men of good will; contrary to the Syrian, Arabicke, and to the ancient Greek Copies, as appeareth by Greg. Nazi••nzen, Orat. 42. Andreas Jerusolo∣mitanus, in Orat. de Salutatione Angeli, &c.
The whole Verse is but one Proposition or Axiome, in which the last clause of all is the subject, and the two former are predicated of it. And it lieth in this sense, The good will of God to men shewed in the Incarnation of our Saviour, when God himselfe disdained not to take the nature of man, is glory to him in the highest, and is peace upon the earth: And that this is the genuine and proper meaning and posture of the words, may be observed; First, by the conjunction 〈◊〉〈◊〉, And, put betweene, Glory to God, and peace on earth, and none between them, and good will. And secondly, the very sense and matter it self inforceth this construction: For first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beareth the same sense here, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth, Mat. 3. 17. and 17. 5. of Gods good-will, or will-pleasednesse with men. Now, secondly, this well-pleased nesse of his, with men, was expressed and evidenced at this time, in the birth of our Saviour, in that God had assumed the nature of men, and it had never been so cleered and demonstrated before. So that, thirdly, the birth of Christ being the occasion of the Angels singing this song, the good will of God towards men revealed, in this his birth, must needs bee the subject of their Song. And then fourthly, the other two things expressed in the two other clauses, glory on High, and peace on Earth, must needs be understood as Predicates; seeing that, being laid, to this expression of God of his good will towards men, they are but as fruits and consequences of it. And this reading and construction, how facil and plaine is it, in
comparison of these intricacies and obscurities, that those readings bring with them, that either breake the verse into three distinct axiomes, or into two, or that read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Genitive case, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Dative, as may bee seene in Expositors.
Now how the good-will, and well-pleasednesse of God towards men, exhibited and shewed in the incarnation and birth of our Saviour, did glorifie God in the highest, in all his attributes, of wisedome, truth, justice, power, mercy, &c. And how it wrought peace on earth, betwixt man and himselfe, and man and Angels, and man and man, and man and his owne co••••cience, might bee shewed at large, if wee were common placing in stead of commenting.
It was necessary that Christ should bee circumcised, that hee might both beare the badge of a childe of Abraham, and have upon him an obligation to the keeping of the Law: For hee that was circumcised was a debter to the whole Law, Gal. 5. 3.
At forty daies old, Levit. 12. 1, 2, 3, 4. the Lord commeth to his owne Temple: and by an old man, and an old woman, is proclai∣med both to young and old, that expected redemption. Herod had heard no tidings of him as yet, by the Wisemen, for otherwise this had beene an opportunity for him to have put in practice his bloody and malicious intent. Mary is purified according to the custome of the Law, although shee had contracted no pollution, by her childing and bringing forth; partly, that Christ in nothing might bee wanting to the Law, and partly, that this might bee an occasion, for the first publicke declaration of him, by Simeon and Anna.
This Simeon seemeth to bee hee whom the Jewish Authours name for the son of Hillel: and who was the first that bare the title of
Rabban, the highest title that was given to their Doctors, and which was given but to seven of them.
Hillel was the famous head or principall of that Schoole that is so renowned in the Jewish Authours by the name of Beth Hillel. Out of which [as they relate] there came thousands of Schollers, but fourescore especially of most renowne. Hillel the old (they are the words of the Talmud) had fourescore Schollers. Thirty of them were fit, on whom the divine Majesty should rest, as it did on Moses: Thirty of them were worthy for whom the Sun should stand still, as it did for Joshua: and twenty were of a middle r••••••e between. The greatest of them all, was Jonathan ben Uzziel, that Paraphrased the Prophets in the Chaldee tongue, and the lowest of them was Johanan the son of Zaccai.
Such a Father had this our Simeon, and so renowned, but him∣selfe infinitely were renowned, in the thing that is now in hand, and in his having the Saviour of the world in his armes and heart: Now this is the Genealogy of this man, as it is Recorded by the Jewes themselves: Hillel begat Simeon, who was first titled Rabban. Rabban Simeon begat Rabban Gamaliel, the Tutor of Paul. Rabban Gama∣liel begat Rabban Simeon the second. Rabban Simeon the second, begate Rabban Gamaliel the second. Rabban Gamaliel begat Rab∣ban Simeon the third. Rabban Simeon the third, begat Rabbi Juda the holy. Rabbi Juda begat Rabban Gamaliel the third.
These six Rabbans were of the line of Hillel, besides whom there was a seventh, that bare the same title, of another stocke, Rabban Jo∣banan be•• Zaccai.
But it may bee justly questioned, if Simeon were the man wee sup∣pose, namely the Sonne of Hillel, and the Father of Gamaliel, and if hee were so holy and devout a man, and confessed Christ, as this Evangelist relateth of him, how came it to passe that his Sonne Gamaliel was so farre contrary, as appeareth by the education of Paul, in Pharisaicall righteousnesse, and persecution of the Truth?
Answ. First, it is no strange thing for holy Fathers to have wick∣ed Children: witnesse Eli, David, Josaphat, and common experience.
Secondly, it was thirty yeeres from Simeons acknowledging of Christ, to Gamaliels education of Paul, or little lesse, and so much time might weare out the notice of his Fathers action, if hee had taken any notice of it: especially, his Father dying shortly after he had made so glorious a confession.
It is an Article of the Jewish Creed, To beleeve the comming of the Messias, and to wait and wait for his comming, although hee de∣ferre it: which foolishly they doe even to this day, after sixteene hundred yeeres expired since hee came. But Simeons expectation is neither so vaine nor so uncertaine: For, besides the generall ex∣pectation of the whole Nation, that the Messias should appeare about that time, Luke 19. 11. hee had it by a speciall and assured revela∣tion, ver. 26.
The comming of Christ, is called The con••••••ation of Israel, from Isa. 49. 13. & 52. 9. & 66. 13. Jer. 31. 13. Zech. 1. 17. and such like places, which the Jewes doe not onely apply to the comming of the Messias, but also in their Talmud, questioning what his name should bee when as hee came, some conclude it to bee Menahem, The Com∣forter, from Lam. 1. 16, In Sanbedr.
This was the time when the Nation expected that Messias should appeare, Luk. 19. 11. and began to look for redemption neere at hand, Luk. 2. 38. The Angel Gabriel to Daniel, and hee to the peo∣ple had so determinately pointed out the time, Dan. 9. 26, 27. that not onely Jewes of all Nations are gathered to Jerusalem, against the expiring of that Prophecy, Act. 2. but also all the East was posses∣sed with an opinion of a Prince to rise about these times, of super∣eminent honour, glory, and dominion. Baron. in Appar. &c. Sue∣ton. Virgil, &c.
Simeon having learned the time with the rest of the studious of the Nation, out of the Scripture, hath the certainty of it sealed up to him by the spirit of Prophecy, which assured him that the time of so great expectation was so neere at hand, that hee, though hee were old, yet should not dye, till hee had seene what hee desired: And thus Prophecy, that was departed from Israel so long agoe, is returning and dawning to it againe, to bee as the morning starre, to tell that the Sun of righteousnesse would rise ere long.
These words seeme to bee of the same tenor and intent with those of our Saviour to Peter, Joh. 21. 18. and to tell. Mary of her suffe∣ring martyrdome for Christ and the Gospel, as those doe of his. For Simeon having in the preceding verse related, how Christ both in his person and in the Gospel, should bee as a signe to bee spoken a∣gainst, persecuted, and opposed, yea, saith hee, and thou his Mo∣ther also, for his and the Gospels sake, shalt drinke of the same cup, and partake of the same lot, for the sword of persecution shall goe through thy life ••lso (for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth often sig∣nifie.)
This clause is linked to the latter end of the verse preceding, and reacheth beyond the Parenthesis that lyeth before it, and in conjun∣cture with the clause before that, it maketh this sense, that Christs being set up for a signe to bee spoken against, or persecution for the Gospels sake, should detect many mens tempers and affections, which were not descryed nor revealed before, and discover what ma∣lignity, or sincerity to him and to his cause, is in their hearts, as Mat. 13. 21. and as it is at this day.
Hannah a Widow indeed, as 1 Tim. 5. 3. 5. that is, not by divorce, but by the death of her husband, and now of above an hundred yeeres of age, is chosen also, and actuated by the Holy Ghost, to give testimony of Christ as Simeon had done, that out of the mouth of two such witnesses, of either sex one, the thing might bee esta∣blished, and the party witnessed unto, might bee the more taken notice of. Her Father Phanuel is named, as either being a noted and well knowne man in those times, or for the significancy of his name, made good in her, in that shee now beholdeth the Lord face to face, as Gen. 32. 30. 31. And thus the New Testament doth by this Prophetesse, as the Old Testament doth by divers of the Pro∣phets,
in naming her and her Father with her, as Isa. 1. 1. Jer. 1. 1. Joel 1. 1. &c. Phanuel her Father was a Galilean, for in Galilee lay the Tribe of Aser, and from thence commeth a Prophetesse now, to de∣clare and publish the great Prophet, that must once appeare thence to the wonder of the Nation.
Her constant continuance there might bee, either because shee was a poore Widow, and so maintained upon the foundation, or because shee was a Prophetesse, and so lodged in some of the buildings or chambers belonging to the Temple. For so might women doe, as 2 Chron. 22. 11, 12.
TO confirme and prove the Order of this Section and Story, re∣quireth some labour, because of an opinion ancient, and cur∣rent among men, that crosseth the laying of it in this place. It hath been generally held, and beleeved, almost of every one, that the Wise∣men came to Christ when hee was but thirteene dayes old, and it is written in red Letters in the Kalendar, as if it were a golden truth, by the title of Epiphany, at the sixth of January. An opinion which if it were as true as it is common, it were readily knowne where to place this Story of the Wisemens comming; namely, between the Circum∣cision of our Saviour, and his Presentation in the Temple, betwixt Ver. 2. and 22. of Luke 2.
But upon serious and impartiall examination of this opinion, these rubs and unlikelyhoods lie in the way, and make it as incre∣dible for the improbability, as it seemeth venerable for its anti∣quity.
First, to omit the length of their journey from their owne Countrey to Bethlehem, their preparation for so long a journey be∣fore they set out, and their stay at Jerusalem by the way [for I cannot thinke that all that passed there while they were there, was done in an instant.]
Secondly, how utterly improbable is it, that after all this hub∣bub at. Jerusalem upon the wisemens question, where is the King of the Jewes? And after Herods curious scrutiny and inquiry where the
child should bee, and after his implacable indignation upon the Wisemens deluding or mocking of him as hee did conceive, that the child that hee had thus eagerly hunted after, should after all this stir∣ring and searching come to Jerusalem, as it were into his very mouth, and there be publikely proclaimed by Simeon & An•••• in the Temple, to bee the very same that the Wisemen and Herod, though with diffe∣rent intentions, looked after; For first, it is to bee observed, that it was seven and twenty dayes from the time that this opinion bring∣eth the wisemen to Bethlehem, to the time that Joseph and Mary brought Jesus to the Temple; now it is not imaginable, but that in all this time Joseph, that was but at so few miles distance, should heare what was done at Jerusalem upon the Wisemens comming thi∣ther [if so bee they told him not themselves] and how Herod tooke the matter, when he missed of their unexpected returne. Secondly, for ought that can bee found in the text to the contrary, it may bee well supposed that they had their divine warning not to returne a∣gaine to Herod, while they were at Bethlehem, and Joseph might well be acquainted by them with it. Thirdly, it is not to bee doubted but they had dispatched what they did at Bethlehem in farre lesse time then seven and twenty dayes: [and surely of all men they will not deny this, that will bring them out either of Arabia, or Persia, to Bethlehem in halfe the time] And as little to bee doubted that Herod in the compasse of so much time, saw the disappointment of his expectation of the Wisemens returne, and breaketh out into choler against the poor Infants of Bethlehem. Fourthly, now all these things being laid together, how senselesse a thing will it be, to make Joseph to bring the child for whom all this businesse was, under the Tyrants nose? Fifthly, or if Joseph did not know of all these things, [which is almost impossible] yet how is it imaginable that Christ should have escaped the Tyrant, being at Jerusalem, and so publikely acknowledged and spoken of? It is true indeed that he might have been sheltered by the divine power, but wee see by his flight into Egypt, that it was not the will of God to use that miraculous means of his preservation as yet, but another.
Thirdly, and which is the reason that hath moved mee to lay this Story after our Saviours presentation in the Temple: yea, and to suppose him to bee two yeeres old, or thereabout, when the Wise∣men came; because the text saith in plaine termes, That Herod sem
and slew the children from two yeeres old and under, according to the time that he had diligently inquired of the Wisemen: Now his inquiry was of the time of the Starres appearing, Vers. 7. and he slew from two yeeres old and under, according to the time that he had inquired, and therefore how can it be thought otherwise, then that it was two yee••es or thereabout since the starre appeared, and consequently so long since Christ was borne? But that this may appeare past all ex∣ception, and that the opinions that bring the wisemen to Christ be∣fore his presentation in the Temple [for there are two severall ones to that purpose, that of the thirteenth day mentioned before; and another of some that hold they came not so soone as on that day, but yet within the forty dayes of Maries lying in, or before her Pu∣rification] let it not be too tedious to the Reader, to take a view of all the Arguments that are, or can bee used, for ought I yet understand; either for the confirmation of the two opinions, which we refuse, viz. of the Wisemens comming before Christ was forty dayes old, or for the overthrow of this which we imbrace, that he was two yeeres old, or thereabout.
Object. 1. The very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Vers. 1. doth import that his birth was but newly past, being of that nature, as to signifie a thing but very lately done, or even in doing.
Answ. This Grammaticall observation is not constantly and currently true. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 1. 18. a word of the very same tense and forme, yet signifieth it a thing done above a quarter of a yeere before, and the word it selfe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in our daily Creed, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. speake of things past sixteene hundred yeeres agoe.
Object. 2. The Starre appeared two yeeres before our Saviours birth, but the Wisemen came not to him, till thirteene dayes after.
Answ. This Argument is used by some, but those but a few; not considering how impossible it was, that the Wisemen should know the exact time of his birth, but by the time of the Starres appearing. And it is not only the generall opinion even of all, but also dictated by reason it self, that the Star was not the Harbinger of his birth, much lesse so long before; but the concomitant and attendant upon it.
Object. 3. The Wisemen came, while Mary lay in at Bethlehem, but Herod, either in policy, or for some other occasion, de∣ferred
the murder of the children till two yeeres after.
Answ. This both the Text and common sense contradicteth. For first, in Reason: what policy could there be in deferring, when the longer he forbare, the harder it would bee for him to find him, for whom he sought? Secondly, the Text telleth, that assoone as hee saw himselfe mocked by the Wisemen, he fell to the murdering of the children: and he might see whether hee were mocked by them, or not, within a short space after their departure from him at Jerusalem.
Object. 4. In that speech of the Evangelist, Herod slew all the male children, from two yeeres old and under, according to the time that hee had inquired of the Wisemen: the latter words, according to the time that hee had inquired, have relation to the words, and under; and to the words from two yeeres old. For this seemeth to bee added by the Evangelist to this purpose, that he might signifie, that all under two yeeres old were not slain; but onely those that were there-about, and which were borne before the Starres appearing, and not after. For hee thought not that this royall child was borne after it appeared. But all that were about two yeeres old hee slew; lest if happily Christ had been borne before it appeared, or miraculously growne, above the quality of such an age, he might have escaped out of his hands. And therefore as hee dilated his murther for place, comprehending the coasts of Bethlehem under the cruelty, as well as the Towne it self; so also did he it for a time, slaying those that were borne, before the Starres appearing, as wel as at it.
Answ. This, as Baronius confesseth, is a new found glosse upon that Text, and hee tooke himselfe for the inventor of it, till he met with it in Jansenius, who like a great wit had jumped with him: Both straining the utmost of their invention to gild over their Ka∣lendar tenet, of the Wisemens comming on the thirteenth day. But first, to omit the strange shape and uncouthnesse of this Expositi∣on, which easily sheweth it selfe to any eye that is not bleered with prejudice and partiality: As also, secondly, their confident scrutiny and knowledge of Herods thoughts: Let it but, thirdly, be weighed in the ballance of indifferency; what colour of sense, or equality of policy can be seen in this carriage of Herod, to slay all that were born two yeeres before the Starre, and none of a day after, or very few? For might hee not suspect th•••• ••he Starre was a fore-runner of the
birth, as well as a consequent; and that Christ might bee borne a weeke or fortnight after it, as well as before? Judge therefore how these men that hold, and that truly, that it appeared but just at Christs birth, can handsomely stitch that opinion and this together.
Object. 5. But the wisemen found Christ at Bethlehem, and what should hee doe there at two yeeres old? For S. Luke also saith, Chap. 2. 29. that when Joseph and Mary had performed all things accor∣ding to the Law, [he meaneth at the time of her purification, when Christ was now but forty dayes old] they departed to Nazareth. So that if the wisemen came after these forty daies, they must have found Christ at Nazareth, and not at Bethlehem.
Answ. And first, to the question, How came he to be at Behelehem at two yeeres old? An answer hath been framed to this long agoe, by some few that have been of this opinion that we imbrace; name∣ly, that some of the three festivals in which every male was to ap∣peare before the Lord, drew his Parents, and him with them to Je∣rusalem, and they tooke Bethlehem in the way, and there the wisemen find him. A resolution with which if there were no other to be had, one might rest satisfied reasonably well; yet a more serious searching into the Text, will give a more warrantable reason, and better assu∣rance then this, which is but mens supposall. And that is this, that as the parents of Jesus knew that it was necessary that he should be born in Bethlehem, because of the Prophecy that had told of it before; so also did they think it as necessary that he should live and be brought up there, because of his alliance to the house of David: And from thence they durst not remove him, till they had speciall warrant, and warrant they had none, till the Angell dismisse them into Egypt. This is not a groping of their thoughts, onely by surmisall, as was theirs of Herods mentioned before, but there is plaine and evident demonstration for it in the text: for when Joseph in Egypt was com∣manded by an Angel after the death of Herod, to returne to the Land of Israel, it is said, Hee was afraid to goe into Judea, when hee heard that Archelaus reigned in stead of Herod. Now what should hee doe in Judea? Or why should he rather thinke of going thither, then into his owne Countrey Galilee? But that hee thought of returning to Bethlehem againe, from whence he had come; supposing that the e∣ducation of the Messias had beene confined thither, as well as his
birth: But being warned and warranted by an Angel in a dreame, hee then departed into Nazareth, verse 22. By which words it is ap∣parent, not onely that he durst not goe to his owne home till hee had divine commission; but also that hee had never been in Naza∣reth since Christ was borne, till this his comming out of Egypt, otherwise he would have addressed his thoughts thither, and not to Judea.
And by this are wee to expound the text of Luke alledged, when they had performed all things according to the Law, they departed to their owne City Nazareth: namely, that he speaketh briefly, in what hee saw Matthew had handled at large before: and not so much inten∣ding to shew Christs quicke departure into Galilee, after his presenta∣tion in the Temple, as to draw you to looke for him in Galilee, at the next story following, which fell out very many yeeres after. And that such briefe transitions are no strange thing in Scripture, might be shewed at large, but more especially in the Evangelist S. Luke, that we have in hand: as to spare more; in Chap. 4. 14. He bring∣eth our Saviour, as it were, from the Pinnacle of the Temple, into Galilee; as if his journey thither, had beene the first thing hee did: whereas hee returned with the Devil into the Wildernesse againe; and from thence came to John at Jordan, before hee set for Galilee. And Act. 9. 18, 19. &c. where under these few words, Saul was converted and baptized, preached in Damascus a good season, was laid in wait for, and escaped over the wall, and went to Jeru∣salem; hee hath comprehended a story of him of three yeeres, and hath omitted his journey from Damascus into Arabia, and to Damascus againe, before he set for Jerusalem; as Paul himselfe hath parcelled it out, Gal. 1.
Object. 6. But why should the Wiseman stay so long after they had seene the Starre, as not to come to Jerusalem, and to Christ of two yeeres after?
Answ. So did Moses lie within a daies journey or little more of his wife and children, Exod. 18. &c. a whole twelve moneth together within a few daies, and yet they came not at all together, not for the distance of the places where they were, but because of the divine disposall of the Lord, for a speciall reason.
And so was it with these men: It was not the distance of their Countrey from Judea, were it either Arabia or Persia; nay, had it
ben the utmost Judia, that kept them away so long; for they might have travelled it in halfe the time; bu•• it was the divine dispensati∣on of the Lord, that detained them backe for so long a time, part∣ly that Christs stay in Bethlehem may leave no excuse behind, if they would not know him, but chiefely that the childe and Mother might gather some competent strength against their flight, which God foresaw would follow upon the wisemens comming.
THis Herod was the Son of Antipater an Edomite or of the seed of Esau, as was said before, although Nicolas Damascen (for which Josephus correcteth him) averre that hee was of the race of the chief of the Jews that came up out of Babylon. His Father Anti∣pater growing into acquaintance and favour with Julius Caesar, had the government of Judea committed to him. And hee againe sub∣stituteth his sonne Phasaelus in the rule of Jerusalem, and of the Country thereabout; and his other Son Herod, who is here spoken of, in the ruling of Galilee. Herod by his prowesse and policy in∣dear'd himselfe to the succeeding Rulers of the Romane State▪ but more especially [by observance and promises] to Antonius, and by his meanes to Augustus, whilest they two kept correspondency in the swaying of the Empire: These two by the consent of the Se∣nate make him King of Judea, a man composed, as if they were his foure elements, of fawning, policy, cruelty, and unconscionable∣nesse. Of whose life and actions Josephus, Egesippus, and others have discoursed at large, and it is not seasonable to insist upon them here. This onely is not impertinent to inquire after, what yeare it was of the reigne of Herod, when this story of the Wisemens comming to Bethlehem, and the butchery upon the children there fell out, that it may bee seene how long our Saviour was in Egypt, before his re∣turne upon the tyrants death: and how soon it was that the Lord overtook this and the other cruelties of the tyrant with deserved vengeance.
Josephus Antiq. lib. 14. cap. 26. hath placed the beginning of Herods reigne, under the hundreth eighty and fourth Olympiad, and un∣der
the Consulship of C. Domitius Calvinus II. and C. Asinius Pollio, and hath summed the length of it to foure and thirty yeeres from the death of Antigonus his competitor, and seven and thirty from the Romans first declaring of him King. Antiq. lib. 17. cap. 10. And with this reckoning of the yeers of his reigne, agreeth Egesippus de Excid. Jerosol. lib. 1. cap. 45. and so doth Eusebius in his Chronicle for the latter summe of seven and thirty, but differeth farre from the beginning of his reigne, placing it under the last yeere of Olympiad 186. eight yeeres at least after the time prefixed by Josephus. And reason hee hath indeed to differ from his beginning. For if Herod be∣gan his Reigne in the Consulship of the men fore-named, and reigned but thirty and seven yeeres from thence, it will result in the conclusion, that hee dyed the yeere before our Saviour was borne, as may bee easily cast by the Catalogue or number of Consuls from Cn. Domitius and Asinius Pollio, which was after the building of the City, Anno 71. to Cornelius Lentulus and Valerius Messalinus, un∣der whom our Saviour was borne, which was Anno urbis 751. So that this account of yeeres that Josephus hath given, though it bee true for the number, yet can it not bee so from that beginning from whence hee hath dated them. What shall we say then, by begin∣ning the thirty seven yeeres of his Reigne, from the time that hee was King intire, and sans corrivall in the kingdome, by the death of Antigonus, the last sparke of the Asmonean fire? Why, herein also I find Dion differing from Josephus, and Eusebius from them both. For, whereas Josephus hath related that the sacking of Jeru∣salem by Socius, and the death of Antigonus, were under the Con∣sulship of M. Agrippa, and Canidius, or Caninius Gallus, which was Anno urbis conditae, 717. Dion in his Romane History, lib. 49. hath placed the crucifying of Antigonus, and the making of Herod King by Antony under the Consulship of Claudius and Norbanus, which was Anno V. C. 716. or a yeer before. And Eusebius hath still laid Herods beginning a yeere or two after.
Baronius hath found out a date different from all these, namely, that Herods yeeres of his Reigne are to bee begun from the time that hee received his Crowne from the hands of Augustus, after his Victo∣ry of Antony, at the battell at Actium; Caesar being then in Rhodes, of which story Josephus maketh mention, Antiq. lib. 15. cap. 10. Au∣gustus being then a third time Consull, and Valerius Messalla Corvi∣nus
his partner. By which account 't will follow that our Saviour was borne in the nine and twentieth yeere of Herods Reigne, and that Herod lived till hee was about nine yeeres old. Which opini∣on though it best suiteth to the salving of other passages of Josephus in Chronologie about this time, yet it seemeth to bee something too corrasive an application, and a remedy very harsh, upon these re∣spects.
First, Because by this account of his, both about the wisemens comming and Herods death, hee will have Christ to bee nine yeers in Egypt, or thereabout, or according to our reckoning, seven yeers or little under: Now, in his banishment from his owne Country, the meanes of his Parents and of his owne subsistence in a foraine Land for so long a time, is so hard to imagine, that it will breed another and no lesse a scruple then that in hand.
Secondly, the transition of S. Luke from his presenting in the Temple, to his comming into Nazareth will seem a great deale the more harsh, if eight or nine yeeres are to bee taken in betweene, e∣specially with such as Baronius himselfe, who will have nothing to come betweene at all.
Thirdly, by this opinion must our Saviour bee nineteen yeers old and more, at the death of Augustus, and then how could hee bee, but beginning to bee thirty in the fifteenth of Tiberius, Luk 3. For suppose with the Cardinall that hee was nine yeers old at the death of Herod, then was hee nineteen at the banishment of Archelaus, who reigned ten yeers, as appeareth by Josephus, Antiq. lib. 17. cap. 15. Af∣ter Archelaus was removed from his kingdome, the same Josephus nameth Cyrenius, and Coponius, as rulers and disposers of Judea for a season. And after Coponius. Marcus Ambibuchus was Ruler, and af∣ter him Annius Rufus, and then dyed Augustus. Now lay all these together, and it will follow that our Saviour could not bee lesse then above twenty yeeres old, at the death of Augustus, whereas it is most plaine by the Gospel that hee was but about fifteene. Let us therefore take these parcels backward, and as they confute the opi∣nion under question, so doe they helpe to settle and resolve the que∣stion in hand. For grant that Coponius, Ambibuchus, and Rufus ruled their single yeeres apeece, after the exile of Archelaus (as it is most like they did, and more then yeeres a peece they could not doe, all things well laid together) and take before them the ten yeeres
current of Archelaus, and we have thirteene yeeres backward o sour Saviours fifteene at the death of Augustus, and this doth bring us to his two yeeres of age or thereabout; which was the time when the Wisemen came to him. So that since Archelaus began to reigne, when Christ was not very much above two yeeres old, for that hee was something above, [it may bee some moneths] the time that Arche∣laus wanted of ten yeeres reigne compleat, will allow, and that hee could not be more then such a space above, the premises well pon∣derated will conclude, it will readily and plainly follow, that our Saviours birth was in the five and thirtieth yeer of Herod; and this murder of the children of Bethlehem, in his seven and thirtieth; but a moneth or two, or such a space before his death. Now whereas some sticke not to say, that he was strucke with the wound of death that very night that the children were slaine, and dyed not many dayes or houres after, in that we cannot be so punctuall; but that he lived not many moneths after, is more then probable, by the col∣lections and computations mentioned, well weighed, and laid to∣gether.
That is, Sorcerers, or Magicians, and so might it not unfitly bee translated. For, first, though Magus and Magia, admit of a gentle construction, and be often taken, not onely in an harmlesse, but in a laudable sense in prophane Authors, yet are they never so in Scrip∣ture; and by the Idiom and propriety of that, must the word bee expounded; and not by Forain and Heathen language and accepta∣tion. It is true indeed, that among the Persians the Magi have beene renowned for men of excellent wisdome and skill in naturall, and in other things, and that none were admitted to reigne among them, unlesse he were well versed in the learning of the Magi; and that Plato, Tullie, Philo, Plinie and others, doe extoll Magia, or Magick, to be the very height and perfection of Philosophy: But the Scrip∣ture, who is ever the sure Expositor of it selfe, doth never take the word, but in the worse sense, for the Devillish and damnable pra∣ctice and practicers of sorcery and unlawfull arts, as Act. 8. 9. Simon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Act. 13. 8. Elymas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
And the Babylonian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Wizzards, are so called by
the Greeke of Daniel, whosoever translated it, whether the Lxx, or Theodotion, or who else soever, Dan. 1. 20. & 2. 2. &c. Now it is a∣gainst sense and reason to refuse the sense of Scripture, for a Scripture word, and to fetch the interpretation of it from Persia, Plato, Pliny, and I know not whence.
2. It doth the more set forth the lustre and glory of the birth of Christ, and the power of himselfe and kingdome, by supposing that these men that had beene hitherto devoted to the arts, service, and converse of the Devill, should now forsake them, and him, and their owne delight, and their old profession, and dedicate themselves, tra∣vailes and gifts, to a child unknowne, farre off, and but poorely borne.
3. Nor is this opinion but newly minted, but it carrieth with it the passeport and priviledge of antiquity. For Ignatius Martyr in his Epistle to the Ephesians, speaking concerning the Wisemens Starre, saith thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Then the wisdome of this World grew foolish, Sorcery a toy, and Magicke a derision: personating the men in both their contrary pro∣fessions and devotednesse, Devillish and divine, to Satan and Christ. So likewise Just in Martyr in his Dialogue with Trypho, speaking of these same men••, and how they were qualified and affected before they came to Christ, hee saith, they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, captived or led away as a prey by the Devill to all evill actions. And so Theophylact the mouth of Chrysastome, They were, saith he, adversaries or enemies to God, and de∣voted to Devils in a more speciall manner: And to this sense doth the Gospel of Matthew in Hebrew render the word, whosoever transla∣ted it. But to spare more, those fathers confesse their opinion to bee the same with these; [and those neither meane ones, nor a few] which hold, some of them, that these Magi had obtained their know∣ledge concerning the King of the Jewes, from Sibylla Erythraea, and others from Balaam, to whom they hold that they stood in relation not onely of Nation and kindred, but also of the same profession and art of Wizardy and Magick.
This doth something confirm the foregoing opinion of their be∣ing
Magicians, if it need any more confirmation. For that the East was infamous for Sorceries, auguries and incantations is apparent by Esa. 2. 6. as it is understood by the Lxx, by R. Solomon, David Kimchi, and even approved by the context it selfe: But what Coun∣trey of the east this was, whence these men came, is as hard to deter∣mine, as it was what manner of men they were. Divers have asser∣ted that they were of Chaldea, minding, it seemeth, rather the strict∣est and worst sense, of both the words Chaldeus and Magus, which signifie both one and the same ungodly profession, then the letter of text, and of other Scriptures. For it plainly telleth that these came from the East, and all the Prophets that have spoken of the destructi∣on of Jerusalem by the Chaldeans, have fetched those destroyers from the North, as Jer. 1.
Others therefore doe hold them for Persians, and that chiefly be∣cause the word Magus, is thought to be originally a Persian word.
But first, as was said before, the Scripture word is to bee interpre∣ted according to the Scripture Idiom, and so it confineth them to Persia no more then to any other Countrey. Secondly, if it should be averred, that the Persian Magi grew renowned from a family of that name, or from some Ancestor that was called Mag or Mago, ra∣ther then from any relation that the word hath to the depth of Learning, or any notation for a great Scholar: I suppose it would bee hard to prove the contrary; especially since in Babylonia, there was* 1.177 Rab. Mag, or the great Mag, and in Carthage, Mago, two noblemen or Princes, and yet for ought we know, no great Scholars neither, of the very same name.
More probable therefore and plausible is their opinion [though it leave the Reader in a Bivium of irresolution] that holdeth these men either for Arabians, or Mesopotamians about Haran: but their resolution the best of all, that bring them from Arabia: and of this mind is Justin Martyr very confidently, in so much that hee ap∣plieth a Prophecy thereto, namely, Esa. 8. 4. about the breaking of the strength of Damascus.
For first, Arabia is full Eastward from Judea, and the inhabitants thereof are constantly called men of the East, as Gen. 25. 6. Judg. 6. 3. Job. 1. 3.
Secondly, the gifts or presents that the wisemen offered Christ, were native commodities of the Land of Arabia, as gold of Sheba,
Psal. 72. 15. Frankincense from Seba, or Saba, as in the verse, Sua Thura Sabaei, and myrrhe from thereabouts, as appeareth in stories: and it is more probable to thinke that they would bring the choice commodities of their owne countrey, as Jacob sent to Joseph, then of another.
Thirdly, to conceive these men for Arabians, doth very well sort and harmonize with some considerable things in Scripture: As 1. the first Proselyte to the Jewish Church that wee find mentioned in Scripture, was Jethro an Arabian, and of the seed of Abraham: And so if wee hold these first Proselytes to Christ, it suiteth very fitly. 2. It agreeth also with that Prophetick Psalme mentioned before, name∣ly, Psal. 71. 3. With the rule, and dominion, and homage that Da∣vid and Solomon, types of Christ, had over and from that Countrey. For, 4. much of Arabia was the Land of Canaan, as well as Judea▪ for the heedfull eye that shall but seriously looke upon the Nations, that planted there at the first, will find that the whole Countrey was inhabited by the two Sons of Ham, Cush and Canaan: and in after time that the seed of Abraham dispossessed them, and dwelt in their steads, not by any usurpation or injustice, but upon the promise made to Abraham of Canaans Land, and upon just title by his victo∣ry over the foure Kings, which having but lately subdued those lands, were subdued by him, and with the conquest the right and challenge to that land fell to Abraham. And hence it was that David and So∣lomon dilated their dominion over these Countreys even to Euphrates, and then was the promise to Abraham, Isaac, and Jaco••, concerning their children possessing the Land of Canaan, fulfilled to the utmost extent. Now it is more likely to bring these first fruits of the Gen∣tiles to doe homage to the King of the Jewes, from a Country which did as much to David and Solomon who were types of him, then from a forain Nation: and to conceive that they were of the seed of A∣braham, rather then of another race.
The exposition of this Verse will bee made up, by the resolution and answer of these three question. 1. What was this Starre that the Wisemen saw? 2. Where it was that they saw it? And 3. how upon
the sight of it they could conclude that it did relate to a King of the Jews? To omit the various guesses and furnises that are made, for the satisfaction of the first Quaere, it seemeth to me, that this Star which these Magicians saw at the birth of Christ, was nothing else but that glorious and miraculous light that shone about the Bethlehem Shepheards, when the Angel came upon them with the tydings of the birth of a Saviour, Lu. 2. 9. And that these Wizzards being that night abroad [belike at their study of Astrology] beheld it at distance, and to them it seemed, being so farre off, like a new and uncouth, and a wondrous Starre: And the words in the East, doe meane the place of the men, and not of the Starre, and are to receive this con∣struction, wee being in the East have seene his Starre: Not it in the East part of Heaven, but they being in the East part of the Earth: And their beholding it to bee in the Land of Judea, might the more readily bring them to thinke it betokened the birth of the King of the Jewes.
And thus are the three questions resolved together, if the ground∣worke whereupon all is built, bee but firme and solid, viz, that the light or the glory of the Lord that shone about the Shepheards, was that which the wisemen then supposed and do now call a Starre; Upon which let us looke a little, and see what probability there may bee that it was so.
First, then it is past doubting, that the Shepheards saw the glory of the Lord shine round about them, and the wisemen, the new Star shine at a distance from them, at one and the same time, namely, at the time of our Saviours birth; For since both these things were to both these parties as a messenger to impart unto them the tydings of the birth of Christ, no reason can bee given or supposed why they should not appeare to them both, to doe this message to them at the very time when hee was borne: Now the Shepheards at Bethlehem, and the Magicians in Arabia, seeing on the very same night, a light that was to tell them of the very same thing, what reason have we to thinke that it was not one and the same light?
Secondly, to conceive that the Wisemens Starre appeared to them in the East part of Heaven, maketh the matter farre more difficult to resolve, how they came to know that it denoted a King of the Jewes, then by supposing that they saw it hanging over the very Center or middle of the Land of the Jews. For though we cannot but acknow∣ledge
that the spirit of God was their chiefe intelligen••er and in∣structer in this matter, and so could have taught them so much wheresoever they had seen the Starre appeare, yet can wee not but thinke, that it was a likelier way to read this lesson to them, by set∣ting this light upon the very place where the King that it betokened was borne, rather then in the East part of Heaven, where it might seem to denote something among the Indians, rather then among the Jewes.
Thirdly, we know it by experience, that a great light or fire that happeneth in any place in the night, bee it never so great in it selfe, or in the eyes of those that are in the place where it is, yet to those that are a great distance off, it seemeth but as a Star or such a thing. And that it might not bee so with the Wisemen in this matter, there is neither Analogy of faith, probability in reason, evidence in Scrip∣ture, or any thing I know of will deny.
And lastly, it is not to bee omitted without weighing, that as soone as the Wisemen after their conference with Herod, were gone out of Jerusalem to set for Bethlehem▪ the Starre shewed it self to them againe. It appeareth now nearer to them, to conduct them to the place where the Child now was, as it had appeared at greater di∣stance at his birth, to signifie to them that he was borne: Then they saw it over or in Judea, which directed them to hearken to Jerusalem: now they see it at Jerusalem almost over their heads, to direct them to Jerusalem.
Herod for feare of the losse of his Kingdome, and Jerusalem▪ for feare of the disturbance of their State. For hee having been so long the King of Judea, as seven and thiry yeeres, and having laid the foundation of a successive royalty to his family, in so much policy and cruelty as hee had done, how would this make him to startle, to heare of a King newly borne unto the Nation, whose subjection his thoughts and indeavours had promised to his owne children, and to have the certainty of the thing confirmed from Heaven, by a wondrous and miraculous light? And how must it needs perplexe the Jewes also, to heare of a new King over them, besides Herod who was set over them by their Lords the Romane? For how i•• would
the Romanes take it that their determination and decree of Herods reigning over Judea, should bee so affronted, as that a new King should rise among them? and what could follow upon this, but the Roman•• Armies, and the Jewes miserie? Or if they understood this King to bee Messias [as the Nation now looked for his com∣ming] yet could it not choose but breed some perplexity in them, partly to think of the rarenesse of the matter, and chiefly of their be∣ing in subjection to so potent a Nation as the Romanes, when their de∣livered should appeare.
Since there was properly but one High Priest at once among the Jews, by the chiefe Priests so often mentioned in the Gospel some have understood those High Priests that by the Roman Governours, or otherwise were turned out of their Office, as about these times that matter was ordinary. So Josephus recordeth that Valerius Gra••us first made Ismael. High Priest in stead of Ananus: then deposeth him and maketh Eleazar, Ananus his Sonne: him againe he deposeth, and maketh Simon Fitz Kamithus; and in his roome againe hee set∣teth Joseph, surnamed Cai••phas: which Caiaph••s was also removed by Vitellius, and Jonathan Fitz, Anan•••• placed in his stead. And these men thus turned out of Office, are called (as they suppose) both here and elsewhere the chiefe Priests. But their opinion is farre more warrantable and agreeable to truth that by the chief Priests understand the severall heads of the families, or the chiefe of the foure and twen∣ty courses, into which David had divided and ordered the Priests, 1 Chron. 24. which are therefore called chiefe Priests, not so much for Primacy or Superiority that they had in their Ecclesiasticall functi∣on above the rest of the Clergy; as 1. because they were heads of their houses; And a because they were of the great Councell, and made a third part of the seventy Elders.
Hee calleth them Scribes of the people, to distinguish them from the Secretaries or Clerkes of particular men, as B••••uch 〈◊〉〈◊〉 the Scribe of Jeremy▪ and Seraiah the Scribe or Secretary of David, 2. Sa••. 8. 27.
But these of whom ment••on is here, and so very frequently in the Gospel elswhere, were not such private or peculiar Clerkes, but they were the publick Scribes or Clerkes of the people: and this their Office or function consisted in two particulars.
First, they were the men that tooke upon them to copy the Bible for those that desired to have a copy. For so great and various is the accuracy and exactnesse of the Scripture text in the mysticall and pro∣found significances of letters, vowels and accents, that it was not fit that every one should offer to transcribe the Originall, or that every vulgar pen should copy things of so sublime speculation: Therfore there was a peculiar & special order of learned men among the Jews, whose Office it was to take care of the preservation of the purity of the Text, in all Bibles that should bee copied out, that no corrupti∣on or error should creep into the Originall of the Sacred Writ, and these were called the Scribes of the people, or their Scriveners or Writers of the copy of the Bible. And hence is it that there is so frequent mention in the Rabbines of Tikkun Sopherim, The correction, or di∣rection of the Scribes, or their peculiar and speciall disposing of the text, which the Massoreth at the beginning of the booke of Numbers observeth to have been in eighteen places, which are reckoned there. These Scribes may be conceived to have been either Priests or Levites, or both, the men of that Tribe being the chiefest Students in the Scriptures; and being bound by their calling to bee able to instruct the people in the same, Deut. 33. 10. Mal. 2. 7.
They had eight and forty Universities as it were, belonging to that tribe, for the education of the Clergy in the knowledge of the Law & the Prophets, Josh. 21. and from among the learned of those Students, were some set apart for this Office, which required profound Learn∣ing and skill; namely, to be the Copiers of the Bible when any copy was to be taken, or at least to take care that all copies that should bee transcribed, should be pure and without corruption.
Secondly, these also were the publick & common preachers of the people, being more constant Pulpit men, then any other of the Cler∣gy; taking on them, not onely to bee the preservers and providers for the purity of the Text, but also the most constant and common explainers and expounders of it in Sermons. Therefore it is said of our Saviour, that he taught as one that had authority, and not as the Scribes, Mat. 7. 29. where the Scribes are rather mentioned then
any other order, because they were the greatest and most ordinary Preachers. And our Saviour himselfe, in Marke 12. 25. How say the Scribes, that Christ is the Sonne of David? instancing in the Scribes one∣ly [whereas the Pharisees, Sadduces, and even all the Nation of the Jewes held the same opinion] because the Scribes were the men that were oftest in the Pulpit, and preached more then any other; and so this Doctrine was heard more from them then others.
And thus was Ezra a ready Scribe in the Law of Moses, Ezr. 7. 6. both for the copying and preserving pure the Text of the Scripture, and also for the expounding of it by his Sermons. And such a one is the Scribe that our Saviour speaketh of, that is instructed to the King∣dome of Heaven, that bringeth out of his treasure instructions out of the New Testament and Old, Mat. 13. 52. The Chaldee Paraphrast on Jer. 6. 13. & 8. 10. and in other-places in stead of The Prophet, read∣eth the Scribe, taking as it seemeth the Prophet in the same sense that Paul doth Prophecying, 1 Thess. 5. 20. 1 Cor. 14. 5. &c. for the Preach∣er, and making the text speake in the same tenor that it doth here, the Priests and the Scribes.
In the Story of our Saviours arraignment, and elswhere in the New Testament there is mention of the chiefe Priests, and Scribes, and Elders, Mat. 26. 3. Marke 15. 1. importing that the Great Councell consisted of these three sorts of men. The chiefe Priests of the seed of Aaron, the Scribes of the Tribe of Levi, and the Elders of the people meer lay men: These were all deeply and extraordinarily versed and learned in the Law, but the practise of this their learning had some difference, as the civill, common and canon: 1. The Elders judged the people and matters of debate and controversie, but instru∣cted not the people by way of preaching or ministery. The chiefe Priests judged and instructed, but it was more by resolving questions and doubts that were proposed to them, as our Saviour asked them questions, Luke 2. 46. Hag. 2. 11. Mal. 2. 7. then by common preaching Homilies or Sermons. The Scribes were they that were the preachers or lecturers, and taught the people from the pulpit, as well as determined upon doubts and debates: And to this triple di∣vision of the great and Seraphicall Doctors of the Jewes, St. Paul seemeth to allude, in 1 Cor. 1. 20. Where is the wise? Where is the Scribe? where is the questionist, or disputer of this world? By the first meaning the Elders of the people, and by the last, the chiefe Priests.
The High Priests were rightly consulted, say the Rhemists, in question of their Law and Religion: for whom should Herod aske, but those that were most likely to give him an answer? But the latter end of their note carryeth a snare with it to intrap the simple: And 〈◊〉〈◊〉 they never so ill, say they they are often forced to say the truth by priviledge of their function: They think they have an undeniable ground work for this their Doctrine from the prophecying of Caiaphas, Job. 11. 51. as their notes plead there, ascribing that his prophecying to his Priesthood, and order, whereas the Text ascribeth it to the yeere and season. This hee spake not of himselfe, but being high Priest that yeer hee prophe∣cied: where the emphasis lyeth not in the words being High Priest, but in the words, that yeer, which was the yeer of sending down of the gifts of the Spirit, in a measure and manner, never known before or after.
There is no small difference in this quotation of the Scribes or of the Evangelist, or indeed of both, from the letter of the Text of the Prophet from whom they cite it; nor doth this difference rise by the Evangelists following the translation of the Lxx a•• oft there doth, for it differeth much from the letter of the lxx also, but it is upon some speciall reason. Which disagreement that wee may reconcile, and the reason of which that wee may see the better, wee will take up the verse verbatim, and the differences as they come to hand, one by one.
First then, whereas Saint Matthew readeth, Thou Bethlehem in the land of Juda, the Hebrew hath it onely, Thou 〈…〉〈…〉 without any mention of the land of Juda at all, and so the Chaldee, and so the Lxx, but only with the addition of one word, Thou Beth∣lehem the house of Ephrata, art the least, &c.
Answ. First, There are that give this generall answer to all the differences in this quotation, that the Scribes and the Evangelist tye not themselves to the very words of the Prophet, but only think it enough to render his sense. And this answer might bee very well entertained, and give good satisfaction, especially, si••••e that in al∣legations from the Old Testament, it is usuall with the New so to
do, but that the difference between the Text and the quotation is so great, that it is not only diverse, but even contrary. Some there∣fore,
Secondly, conceive, that the Scribes could alledge the Text no better without the book, and that the Evangelist hath set it downe in their owne words, for the just shame of those great Doctors, that were no better versed in the Scripture, then to alledge a place in words so very farre different from the Text. But hee that hath been any whit versed in the writings of the Jewes, will find their Rab∣bines or Doctors to bee too nimble textualists to misse in a Text of so great use and import: especially if hee shall but consider to what an height of learning they were now come, by the tutorage and paines of the two great Doctors of the Chaire, Shammai and Hillel, who had filled all the nation with learned men the like had not been be∣fore.
Thirdly, Whereas some talke of a Syriacke Edition which the Jewes used at that time more then the Hebrew, and which had this Text of Micah as the Evangelist hath cited it, and that hee cited it ac∣cording to that Edition which was most in use; here are two things presumed upon which it is impossible ever to make good. For who ever read in any Jew of a Syrian Edition of the Prophets besides the Chaldee Paraphrast? who wee are sure readeth not thus: or what Christian ever saw such an Edition, that hee could tell that it did so read? For this particular therefore in hand, it is to bee answered, that the Scribes or the Evangelist, or both, did thus differently quote the Prophet, neither through forgetfulnesse, nor through the mis∣leading of an erroneous Edition, but purposely, and upon a rati∣onall intent.
For, first, though Ephratah had been the surname of Bethlehem, in ancient times, as Gen. 35. 19. Ruth 4. 11. and in the times of the Proph••t Micah, yet it is no wonder if that title of it were now out of use, and especially out of the knowledge of this irreligious King. For the seventy yeers captivity, and the alterations of the State, did alter the face of the Country, and might easily blot out of use and re∣membrance such an additionall title of a Town as this.
Secondly, This surname of the Town was taken up in memoriall of a woman, as appeareth, 1 Chron. 2. 19. and when the discourse concerning Christ, and where hee should bee born, was in hand and
agitation, it was more pregnant to bring his birth-place to have re∣ference to Juda from whom Herod [though hee were ignorant in o∣ther particulars concerning his birth] knew hee should descend, then to a woman and a title which it is like that hee had never heard of before. So that this, that in the Scribes might at the first seem to bee a mis-allegation of the Prophet through some mistake, being pressely looked upon, with respect had to the times when the Pro∣phecy was given, and when it is now cited, and to the severall per∣sons to whom, it will shew to bee so quoted upon very sound wis∣dome and profound reason, these words, in the Land of Juda, being used by them for necessary illustration, in stead of the word Ephrata, not as proposing it for the purer Text of the Prophet, but as more sutable, by way of Exposition, for the capacity and apprehension of Herod.
In Micahs time the name Ephratah was common, but in after times it may bee it was disused. Howsoever, Micah prophecyed to the Jewes, to whom this title Ephratah was familiar, and it is like had the Scribes spoken to Jews too, they would have retained that title, but to Herod who was not so punctually acquainted with it, it was not proper to bring a phrase that hee could not understand, or that was uncouth to him, therefore they explaine it by one that was fa∣miliar both to him and the whole Nation, Bethlehem in the Land of Juda.
This clause is farre further from Micahs Text then the other, for whereas here is a very strong and Emphaticall negation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Prophet there is none at all, either in the Hebrew, in the Lxx. or in the Chaldee Paraphrast. And indeed the Text and the quotation are one cleane contrary to another; in Micah, Though thou bee little, but in Matthew, Thou art not the least. Towards the reconciling of which difference, it will bee necessary in the first place, to take a serious survey of the Prophets Text, and then upon the true interpretation of it, to lay this allegation to it, and to see how they do agree. The words in the Hebrew, whereupon the main doubt ariseth, are but these two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which our English rendreth Though th••u bee little. The Septuagint, Thou art the least to bee among the
thousands: but using a differing word to signifie the least, from that used here: Some bookes, saith Nobilius, and the other Scholiast upon the Lxx. read, Art not the least, as Hierome, Tertullian and Cyprian: but this their reading I suspect rather to bee taken from this quotati∣on of the Gospel, then found by them in the Text of Micah. The vulgar Latine, Thou art little among the thousand, &c. The Italian of Brucioli, and the French, Being little to bee, or to bee accounted. And much to the same tenour with our English, Aben Ezra, and David Kimchi. Rabbi Solomon sheweth his construction of it in this glosse, It were fit that thou shouldest bee the least among the families of Juda, be∣cause of the profanenesse of Ruth the Moabitesse that was in thee, yet out of thee shall come, &c. Jansenius saith, a reconciliation might bee made between the Prophet and the Evangelist, by reading the Prophets Text by way of interrogation, And thou Bethlehem art thou the least? which answereth in sense to thou art not. But to all these interpreta∣tions alledged, this one thing may bee opposed, that the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot properly agree with the word Bethlehem, accor∣ding to the Syntaxe of Substantive and Adjective; because they are of two different genders, as the Grammarian will easily observe, and cannot but confesse. For Bethlehem is of the feminine gender, as are all the names of Cities, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of another, as it plainly appeareth by its termination. To construe them therefore together, as Sub∣stantive and Adjective, as it is unwarrantable by the Grammar, so doth it make a sense utterly irreconciliable with this of the Evange∣list. To which might bee added also, that these words being thus conjoyned and construed together, do make but an harsh sense and construction among themselves, amounting to this, Thou Bethlehem in being little, out of thee shall come a Ruler.
Their Interpretation therefore is rather to bee imbraced, that take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Newter Gender, as it pleadeth it selfe to bee, by its very termination [the Masculine and Newter in the Hebrew be∣ing indifferently taken the one for the other] and do read it thus: And thou Bethlehem Ephrata, it is a small thing to bee among the Princes of Juda, out of thee shall come a Ruler, &c. As meaning this, That it is the least of thine honour that thou art reckoned among the Princes of Juda, as equall with them, for thou hast a dignity above this, and above them all in that out of thee shall come a Ruler, which shall feed my people. And to this sense and tenour should I interpret the
Chaldee Paraphrase, though I know indeed that it is generally con∣strued another way: Chizgner havetha leithmannaah: And thou Bethle∣hem Ephratah, art within a little to bee superiour, or perfect, among the thovsands of Judah, &c. As let the learned in the language judge whe∣ther the words in the Chaldee will not beare that sense: especially the sense of the first word Chizgner, being looked into in the Chaldee, in Psal. 2. 12. and 73. 2. Hos. 1. 4. and in other places.
The Text of the Prophet then being rendred in this interpretati∣on, this allegation of the Evangelist, will bee found, not to have a∣ny contrariety to it at all, but to speake, though not in the very same words, yet to the very same ten or and purpose: For while the one saith, It is a small thing that thou art among the Princes of Judah, and the other, Thou art not the least amng them, they both fall into the same sense, or at least into no disagreement of sense at all. For if it were to bee reputed a small honour to Bethlehem, to bee reckoned in equa∣lity with the other Princes of Judah, in comparison of a greater honour that shee was to have, in the birth of the Messias; it must readily follow what this quotation of the Evangelist inferreth; namely, that shee was not the least among them. And thus doth the Evangelist expresse the Prophets mind, though he tie not his expressi∣on to his very words, alledging his Text to its cleerest sense, and to the easier apprehension of the hearer. It is a just exception indeed tha•• Jansenius taketh at this interpretation, because that the Scrip∣ture useth not to expresse this sense, It is a small thing, by the word Tsagnir, but by Megnat, as Esa. 7. 13. Gen. 30. 15. and in other pla∣ces: But as it is true, that it often useth Megnat for that expression; so it is most true, that 〈◊〉〈◊〉 useth not that word alone, but others also: As Tikton, in 2 Sam. 7. 19. and Nakel, in Esa. 49. 6. and why not Tsagnir then as well here?
In Micah it is, among the thousands of Juda: and so is it transla∣ted by the Lxx, the Chaldee, the Vnlgar, and uninamously by all other Translators: so that here is yet another difficulty and diffe∣rence in this allegation, the Evangelist still swerving from the Text he citeth. By the thousands of Juda, 〈…〉〈…〉 understandeth the families, and Dav. Kimchi, the Cities: The word is once used in the
very propriety of that sense in which the Prophet taketh it here, Judg. 6. 15. My thousand, saith Gedeon, is poore in Manasseh: which St. Austin, and R. Esaiah expound that he was Captaine of a thousand; Levi Gershom, that his father was Captain; but the Chaldee, and other Rabbines understand it of the thousand in which his amily was numbred and inrolled. Howsoever it is understood, it is apparent by this and other places laid unto it, that the severall Tribes of the children of Israel were divided into their severall thousands, and that these thousands were inrolled to this or that City, to which they had relation by habitation, or by inheritance: Villages that were not so populous, were reduced into hundreds, but Cities into one or more thousands, according as they were in bignesse and multitude, Amos 5. 3. The City that went out by a thousand, shall leave an hundred, and that which went out by an hundred, shall leave ten: The Villages were justly reputed of an inferiour ranke, but the Cities that afforded their thousands were accounted Princes: and so may the Prophet bee understood, and so the Evangelist reconciled to him. Now the reason of their difference in words, though they both redound to the same sense may be given these.
First, because the question in agitation was about the birth of a King, and the place, where now in answer to such a Quaere, it was fitter to speake of Princes then thousands, for where should a King bee looked for but among Princes?
Secondly the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by the Prophet, doth signifie, both thousands, and Princes indifferently, and so David Kim∣chi upon that place in the booke of Judges, cited even now alledgeth; There are, saith he, that interpret A••phi [which our English readeth my thousand] as it were my Father, even as the word Alluph, whose sig∣nification is a Prince or Lord.
The Evangelist therefore finding the word in the Prophet of this indifferency, useth it in that sense which best suited with the present occasion, both in regard of the question proposed, as also thirdly, in regard of the manner of Christs comming: For it was both the ex∣pectation of the Jews, and the feare of Herod, that hee would come with a conquering and victorious temporall Sword, and restore them to a pompous Earthly State, and expell him out of his Kingdome. Now for the Evangelist to have directed in this quotation, to looke for Christ among the thousands of Juda, had backed these Opinions,
for the terme soundeth of Warre, and it had been a direction where likelier to find an earthly Warrier, then the Prince of Peace, among the thousands, or among the Militia: And therefore hee qualifieth the terme to the best satisfaction of Herod and the People; Among the Princes. There is that saith it might be construed, In Princes, and not among them, and the meaning to bee this, Thou Bethlehem art not the hast in the Princes of Juda, that is, in breeding or bringing them forth: but this relisheth more of wit then solidity, and agreeth better with the Latine, then with the Greeke Originall.
The Chaldee readeth it in the Prophet, Out of thee shall come Messi∣as; and so is it expounded by Rabbi Solomon, and David Kimchi. And therefore that is most true which is inferred by Lyranus, that those Catholikes that interpret it of Ezekiah, do more judaize then the lews themselves. Some Jews indeed, saith Theephylact, doe apply this to Zorobabel, but as he answereth, it is like that Zorobabel was born in Ba∣bel, and not in Bethlehem: And St. Matthew hath plainly taught both Jewes and Gentiles to understand it in another sense. But here again doth he differ from the Letter of the Prophet, but commeth so neere the sense, that the difference is as no difference at all.
[Privily] For had the Jewes heard of his pretences [they had so long been acquainted with his policy, tyranny, and ambition] they could readily have descried his mischievousnesse, and spoiled his bloody contrivall, by better information given to the wisemen.
Had they taken their journey instantly upon the Starres appea∣ring, Herod could easily have computed the time by the length of their journey: but by this his enquiry, it is apparent that they had told him of its appearance at some good space before, which in ver. 16. is plainly resolved to be two yeeres, by the Wisemens owne ac∣knowledgement and resolution.
The mysterious application of these presents, as Myrrham homini, uncto aurum, &c. be left to them that delight and content themselves in such things: the plaine and easie interpretation of the matter is, that they tendered to Christ, the chiefest and choicest commodities that their Countrey could afford: which they carried in their trea∣sures, as the text calleth it, that is, in and among those commodities that the men of those Nations used to carry with them when they travailed, especially when they meant to present any one to whom they went, as Gen. 24. 53. 1 Kings 10. 2.
The two allegations produced here out of the Old Testament, this and that out of Jeremy, in Rama was a voice heard, are of that fulnesse that they speake of two things a piece, and may very ••itly be applyed unto them both; and shew that the one did resemble or prefigure the other: as this text of Hosea, aimeth both at the bringing of the Church of Israel, in old time, and of the head of that Church at this time out of Egypt. Then a Joseph nourished his father; now a Joseph doth so to his redeemer: then was Egypt deadly to every male child that was borne; now is it a place of refuge and preservation to this child.
Ramah stood not farre from Bethlehem, though they were in two Tribes: and the cry that the poor Parents and children made in Beth∣lehem, when this matchlesse 〈◊〉〈◊〉 was in hand, reach't to Ra∣mah, and was plainly heard thither. Now observe the fulnesse of this Scripture as it is uttered by the Prophet, & as it is applied by the Evangelist. It was fulfilled in one kind, in the time of Jeremy him self and then was the lamentation and weeping in Ramah it selfe; for hither did Nebuzaradan bring his Prisoners, after hee had destroyed Jerusalem, and there did he dispose of them, to the Sword, or to Cap∣tivity, as seemed good unto himself. Jer. 40. 1. And imagine what
lamentation and crying was then in that City, when so many were doomed there, either to bee slaine in that place, or to goe to Babel, never to see their owne Land againe. Then was the cry in Ramah, and it was heard no doubt to Bethlehem. But now the Prophecy is fulfilled in another kind, when Harod destroyeth so many Children in Bethlehem, and in the Suburbs and Borders belonging to it: And now the cry is in Bethlehem, and it is heard to Ramah.
Rachels grave was betwixt Bethlehem and Ramah, or at least not farre distant from either of them, Gen. 35. 16. 20. 1 Sam. 10. 2. The holy Ghost therefore doth elegantly set forth this lamentation, by personating Rachel [who dyed in the birth of her 〈◊〉〈◊〉, the Sonne of her Sorrow] sorrowing for her Sonnes and Children that were thus massacred: And this sheweth that the text in the Prophet, ai∣meth in the first place and intention, at the matter of Nebuzaradan: for in Bethlehem, Rachel properly had no children at all, that City be∣ing inhabited by the children of Judah, which deseended of Leah: but in Ramah dwelt Rachels children, that being a towne of Ephra∣mites descended from Joseph. Howsoever, Rachel may bee said to weepe for the Babes of Bethlehem as her owne children, though they were not strictly and properly her seed, in regard of the interest that shee had in all the tribes of Israel, as being wife unto their Father: as Joseph is often called the Father of Christ, being onely husband to his mother. And see such another phrase, Gen. 37. 10. Shall I, and thy mother come to bow downe before thee? whereas Jos••phs mother was dead already.
The end of Herod was not long after the massacre of these infants, and his bloodinesse which he had used all his life long, and topped up in the murder of these innocents, and in desire to have done as much to the Lord of life, the Lord doth now bring upon his owne head. This matter with the children of Bethlehem, wee conceive to have been some three moneths more or lesse before his end, in which space this was his behaviour, as may be collected out of Josephus.
Hee had slaine long before this, his two Sonnes Alexander and Aristobulus, and now was he about to doe as much by his Sonne An∣tipater, a child too like the Father, and one whom hee left by will the Successor in his Kingdome: Him suspected by him for some man chination against himselfe hee had now shut up in prison, and inten∣ded him presently for the execution, but that his sicknesse whereof he died seizing on him gave some more space to the imprisoned, and some hopes and possibilities of escaping. His disease was all these mixed together, an inward burning and exulceration, an insatiable greedinesse and devouring, the collicke, the goute and dropsie, his loines and secrets crawling with lice, and a stinke about him, not to bee indured. These wringings and tortures of his body, meeting with the peevishnesse of old age, for hee was now seventy, and with the naturall cruelty which alwayes had been in him, made him mur∣derously minded above all measure: insomuch that hee put to death divers that had taken downe a golden Eagle, which hee had set up a∣bout the Temple: And when he grew neer to his end, and saw him∣selfe ready to die, hee slew his Sonne Antipater, and caused great mul∣titudes of the Nobility and People to bee closed up in a sure place, giving command to slay them assoone as hee was dead, for by that meanes hee said hee should have the Jewes truely and really to sor∣row at his death. Vid. Joseph. Antiq. lib. 17. cap. 8, 9, 10. and de Bel. lib. 1. c••p. 21.
The like saying is to Moses, Exod. 4. 19. where the word [they] may be understood of Pharaoh and his servants, which jointly sought his life for the Egyptians sake whom hee had slaine; and were now all dead and worne out in the fourty yeeres of his being in Midian. But here [it is true indeed, that the seeking of the childs life may well bee applied to Herods Servants, as well as himselfe] but that all they died with him or about the time of his death; who in flatte∣ry, or favour, or obedience to him, had promoted the slaughter at Bethlehem, and had sought the childs life, I know not upon what ground it should be conceived.
I should therefore by the [they] in this place understand Herod and his Sonne Antipater jointly together: For if it bee well consi∣dered
how mischievous this Antipater was against his own Brethren, and how hee wrought their ruine and misery, for feare they should get betwixt him and the throne, yea, how hee sought the destru∣ction of his owne Father, because hee thought hee kept him out of the Throne too long, it may very well bee beleeved that hee would bloodily stirre against this new King of the Jewes that the wisemen spake of, for feare of interception of the Crown, as wel as his Father: Hee dyed but five daies before his fathers death, as it was touched before out of Josephus; and thus God brought this bloodinesse of the Father and the Son, and the rest of their cruelties to an end, and upon their own heads at once, and in a manner, together; and thus may the words of the Angel bee very fairely understood, Take the childe and return to the Land of Israel, for Herod and Antipater are dead, that sought his life.
Herod had first named Antipater for his Successor in the Throne of Judea; but upon detection of his conspiracy against him, hee altered his minde and his will, and nominated Antipas: and changing his minde yet againe, hee named Archelaus, and hee succeeded him; a man not likely to prosper in a Throne, that was so bebloodyed: His conclusion was, that in the tenth yeere of his reigne, hee was accu∣sed by the Nobles of Judea and Samaria, to Augustus, banished to Vienna, and his estate confiscate. Jos. Ant. lib 17. cap. 15.
From Isai. 11. 1. where the Messias is called by the title Nezer, which indifferently signifieth A branch, and the City Nazaret: one and the same word denoting Christ, and the place where hee should bee borne.
THe Order of this Section dependeth so clearely upon the pro∣per Order of that preceding, that that being made good, to lie where it doth, as in the proper place, the subsequence of this to it can nothing at all bee doubted of. For whereas all the Evange∣lists have unanimously passed over in silence, all those yeeres of Christs minority which intervened or passed, between his return out of E∣gypt, and this passage of his at twelve yeeres old, there is nothing possible to bee found in the Gospels, that can come between, to in∣terpose this order and connexion. The carriage and demeanour of our Saviour in the time between, is onely briefely comprised in the first verse of this portion, And the childe grew and waxed strong in spirit, filled with wisedome, and the grace of God was upon him.
TWo yeeres Old hee was when hee went into Egypt: and there hee abode in his Exile, a very small time, it may bee some two or three moneths: about such a space as Moses had been hid in Egypt in his Fathers house from the fury of Pharaoh. When hee returned to Narazeth his Mothers City, being now about two yeers and a quarter old, hee was not weaned [if in this hee followed the use and custome of the Jewish children, as it is like hee did] but still sucked his Mothers breasts: As hee grew in body, hee grew much more in minde; for so the phrase, Hee waxed strong in Spi∣rit, seemeth to bee understood by the Evangelist; taking Spirit, not so much for the Holy Ghost, though it is past question, hee was filled with that, as for his Soule or spirituall part of his hu∣mane nature. And so hee describeth his growth in both parts, in the two expressions, The childe grew in body, and waxed strong in in∣tellect and soule: filled with wisedome, in an extraordinary manner above other children, and a graciousnesse appeared in him both in person and actions.
Joseph is called the Parent of Christ, as Paul calleth preaching foo∣lishnesse, 1 Cor. 1. 21, 23. because hee was so commonly reputed by men: And as for Womens going up to this Festivall, whereas the Law required onely the Males appearance before the Lord, three times in the yeere, wee shall have occasion to speake of it here∣after.
At what age our Saviour sheweth his admirable wisdome in the Temple among the Doctors, in this Story; at the same age had Solo∣mon shewed his, in the matter of the two Hostesses, about the dead and living child, 1 King. 3. 25. ••8. For that hee was twelve yeers old at that time, may be conceived upon these collections.
First, Absolom began to rebell in the thirty seventh yeere of Davids Reigne, or three yeeres before his death, or thereabout; This is to bee picked out of that datelesse reckoning of yeeres, 2 Sam. 15. 7. And after forty yeeres Absalom said, let mee goe pay my vow, &c. These forty yeeres are counted from the time that Israel asked a King: three of Sauls Reigne, 1 Sam. 13. 1. and seven and thirty of Davids, and then began Absalom to challenge the Kingdome: and the recko∣ning from that date giveth this hint and intimation, that as their as∣king a King then did sore displease the Lord, so now are they puni∣shed in the proper kind for it, when they have so many Kings that they know not well which to follow, and many of them perish in following the usurper.
Secondly, before his open rebellion, Absalom had been two yeeres in Jerusalem, and not seen the Kings face, 2 Sam. 14. 28.
Thirdly, before that time, he had been three yeeres in deserved ex∣ile in Geshur, 2 Sam. 13. 38.
Fourthly, and two yeeres had passed betwixt the rape of Tamar and slaughter of Amnon, which occasioned him into that exile, 2 Sam. 13. 23.
So that counting all these yeeres together, they appeare cleerly to bee ten at the least, betwixt the rape of Tamar and Davids death:
and so are they so many of Solomons age at the same time.
Now that there was some good space that passed betwixt these summes of time mentioned, as betwixt the birth of Solomon, and the rape of Tamar, betwixt Absoloms seeing of the Kings face, and his breaking out after into that rebellion, and other spaces, it cannot be denied upon serious and considerate casting up of the Story: But to find out the exact space and measure of time is hardly possible; and so is it to determine the age of our Saviour at the time of his disputing with the Doctors. For though the Evan∣gelist say that hee was twelve yeeres old, yet hath hee left it doubt∣full, whether current or compleate: and that it was a whole halfe yeere under or over, it cannot bee denied, seeing that hee was borne about September, and this his disputing was at the Passeover, about March or Aprill. So when wee say Solomon was twelve yeeres old when hee began to Reigne, and when hee determined the controversie of the two Hossesses, it is not necessary, punctually to pick out and shew that space of time to all exactnesse, it sufficeth to shew that the text bringeth him neere to that age under or over. See Ignat. Martyr in Epist. ad Magnes.
That morning that they were to depart to their owne home, it was the custome to goe first to the Temple, and to worship the Lord, 1 Sa. 1. 19. Now the multitudes that went together at these times were exceeding great and many, all the males of the Nation, and very ma∣ny of the females being constantly present at these occasions.
When therefore Joseph and Mary, and the Galilean company that w••nt along with them, departed from the Temple to goe their Jour∣ney, it is likely that Christ stayed behind them in the Temple Court, where also he haunted, till they found him againe. Now hee having been absent from them, and in other companies sometimes before in the Festivall weeke, as it can hardly bee doubted, it is not to bee wondred if they were not so punctually exact, as to bee sure to bring him with them in their sight out of the Temple and the City. For they knew not, nor could they conceive, that hee had any thing to doe, or how he could stay behind them when they were gone, and
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therefore though they saw him not, yet doubted they not but hee was with some of his acquaintance or other, in that vast and nume∣rous multitude: Yea, so confident they were of this, that when af∣ter a while they missed him, yet did they not suspect his staying be∣hind them in Jerusalem, but went that daies journey forward, search∣ing and inquiring for him among their kindred and acquaintance, that went along with them [for so are those words to be understood] till they came to their lodging. And by that time, not having found him, they resolve, and accordingly doe, on the next morning return for Jerusalem.
It is conceived by some, that the multitudes going to and from these festivale, went, the men by themselves, and the women by themselves, and the children indifferently with either parent, as they thought good, and so Mary supposed that Jesus was with Joseph, and Joseph supposed that hee was with Mary, and by this mis-apprehen∣sion, they went their first dayes journey, till they met at their lodg∣ing, before they mist him: But if that were certaine, which is very doubtfull, that they thus travailed males and females apart; yet it is cleare by the text, that they jointly mist him in their first daies jour∣ney, and betimes in the journey, long before they came to their Inne; and yet would not returne to seeke him at Jerusalem, where they could not so much as suspect that hee would stay behind, when hee saw all the company setting homewards; but they still goe on their journey, and inquire up and downe in the company for him, till their not meeting him at night resolves them, that he was not in the company at all.
That is, on the third day: for one they spent in journying home∣wards, though they missed him, the other in returning that journey to Jerusalem, and on the third day they find him in the Temple, where hee had slipped from them in the croud when they came to do their farewell-Worship.
The San••edrin, or great Bench of Judges and Doctors sate in the Court of the Temple: This R. Solomon observeth upon the conjun∣cture of the end of the twentieth, and beginning of the one and twentieth Chapters of Exodus: for whereas the twentieth ends with, An Altar of Earth shalt thou make unto mee, &c. and the one and twentieth begins with, And these are the judgements, his collection from hence is, that the Judges were to sit in the Sanctuary. And to the same purpose, and farre more largely speaketh Maimonides; The Sanhedrin, saith he, sate in the Sanctuary, and their number was se∣venty one, as it is said, Gather mee seventy men of the Elders of Israel, and Moses was over them, as it is said, and let them stand therewith thee, behold seventy one. The chiefest in wisdome among them, they made head o∣ver them, and hee was the head of the Bench, and Wisemen constantly call him Nasi [the Prince,] and bee stands in stead of Moses: And him that is chiefe among the Lxx, they appoint second to the head, and hee sits on his right-hand, and hee is called Ab beth Din, or the Father of the Court, and the rest of the Lxx sit before them two, according to their Dignity, &c. And they, sit as it were in halfe the floore in a Circle, that the Nasi, and the Ab beth Din may see them all. And they erected also two other Courts of Judges, of twenty three men a piece, one by the Gate of the Court, and one by the Gate of the mountaine of the house: Maimonid. in S••nhedr. per. 1. 5. That is, one at the gate of the outer Court, and another at the gate of the inner. Now into which of these Societies our Saviour was got at this time, it is something hard to determine, since being in any of them he may be said to bee in the Temple.
| St. Matthew. Chap. III.* 1.181 | St. Marke. Chap. I. | St Luke. Chap. III. |
THE beginning of the Gospel of Jesus Christ the Sonne of God. 2 As it is written in the Prophets: Behold, I send my Messenger be∣fore thy face, which shall prepare thy way be∣fore thee. 3 The voice of one in the Wildernesse, Pre∣pare yee the way of the Lord, make his paths streight. | NOW in the fif∣teenth yeere of Ti∣berius a 1.182 Caesar,b 1.183 Pontiusc 1.184 Pilate be∣in Governour of Judea, and Herod being Te∣trarch of Galilee, & his brother Philip Tetrarch of Iturea, and of the Region of Trachoni∣tis, and Lysanias the Tetrarch of Abylene, | |
IN those dayes came John the Baptist preaching in the wilder∣nesse of Judea. 2 And saying, Re∣pent ye, for the Kingdom of Heaven is at hand. 3. For this is hee that was spoken of by the Pro∣phet Esaias, saying, The voice of one crying in the wildernes, Prepare ye the way of the Lord, make bis paths streight. 4 And the same John had hisf 1.185 rayment of Camels haire, and a leatherng 1.186 girdle about his loins, and his meat wash 1.187 Locusts, and wild i 1.188 honey. | 4 John did baptize in the Wildernesse, and preach the Baptisme of repentance for the remis∣sion of sins. 5 And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him, in the river of Jordan, con∣fessing their sins. 6 And John was clo∣thed with Camels haire, and with a girdle of skin about his loins; & he did eat locusts & wild honey. | 2d 1.189 Annas and Caiaphas being the High Priests, the word of God came unto John the Sonne of Zacharias in the wildernesse. 3 And hee came into all the Countrey about Jordan, preaching the Baptisme of repentance, for the remission of sins. 4 As it is written in the Booke of the words of Esaias the Prophet, say∣ing, e 1.190 The voice of one crying in the wilder∣nes, Prepare ye the way of the Lord, make his paths streight. |
5 Then went out to him Jerusa∣lem, and all Judea, and all the Re∣gion round about Jordan. 6 And were baptized of him in Jordan, confessing their sins. |
5 Every valley shall bee filled, and every mountaine and hill shall bee brought low, and the crooked shall bee made streight, aud the rough wayes shall bee made smooth. 6 And all flesh shall see the sal∣vation of God. |
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7 But when hee saw many of the Pharisees and Saddne••s come to his baptisme, hee said unto them, O ge∣neration of Vipers, who hath war∣ned you to flee from the wrath to come? |
7 Then said hee to the multitude that came forth to be baptized of him, O generation of Vipers, who hath warned you to flee from the wrath to come? |
8 Bring forth therefore fruits meet for repentance. 9 And thinke not to say within your selves, Wee have Abraham to our Father: For I say unto you, that God is able of these stones to raise up Children to Abraham. |
8 Bring forth therefore fruits worthy of repentance: And begin not to say within your selves, We have A∣braham to our Father: For I say unto you, that God is able of these stones to raise up Children unto A∣braham. |
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10 And now alsol 1.191 is the Axe laid unto the root of the trees: Therefore every tree which bringeth not forth good fruit is hewen down, and cast into the fire. |
9 And now also the Axe is laid unto the root of the trees; Every tree therefore which bringeth not forth good fruit, is hewen downe, and cast into the fire. |
10 And the people asked him saying, What shall wee doe then? 11 He answereth and saith unto them, He that hath two* 1.192 coates, l••t him impart to him that harb none, and hee that hath meat let him doe like∣wise. 12 Then came also Publicans to be baptized, and said unto him, Master, what shall we doe. 13 And hee said unto them, Exact no more then that which is appoin∣ted you. |
14 And the Souldiers likewise demanded of him saying, And what shall wee doe? And hee said unto them, Doe violence to no man, neither* 1.193 accuse. any falsely, and be content with your* 1.194 wages. | ||
15 And as the peo∣ple were in expectation, and all men mused in their hearts of John, whether hee were the Christ, or not; | ||
11 I, indeed bap∣tize you with water, unto repentance: but hee that commeth after me, is mightier then I, whose Shooes I am not worthy to beare, hee shall baptize you with the holy Ghost, and with fire. | 7 And preached saying, There commeth one mightier then I af∣ter mee, the latchet of whose shooes I am not worthy to stoope downe and unloose. 8 I indeed have baptized you with wa∣ter; but hee shall bap∣tize you with the holy Ghost. | 16 John answered, saying unto them all, I indeed baptize you with water, but one mightier then I commeth, the latchet of whose shooes, I am not worthy to unloose: hee shall baptize you with the holy Ghost, and with fire. |
12 Whose fanne is in his hand, and hee wil throughly purge his floore, aud gather his wheat into the garner: but will burne up the chaffe with unquencha∣ble fire. | 17 Whose fanne is in his hand, and he wil thoroughly purge his floor, and will ga∣ther the wheat into his gar∣ner, but the chaffe hee will burn with fire unquenchable. 18 And many other things in his exhortation preached he unto the people. |
ALthough there be a very large space of time betwixt the Secti∣on last preceding, and the beginning of this, yet because the Reader in his Bible can see nothing mentioned in any of the foure that may come between, hee will easily satisfie himselfe without a∣ny further discourse, that the order is necessary, and the connexi∣on undeniable. But it may bee, hee may wonder why the Evange∣lists have passed so much time in silence, without any mention at all of our Saviour Christ, or of any thing done or spoken by him: But when hee shall observe in the very first words of this Section, that the Preaching of John, and his baptisme was the beginning of the Gospel, then will hee see that they hasten to that and forward, as to the main aime, and chiefe intention of their writing, but that the conception and birth of Christ and his forerunner were necessa∣rily to be related before.
In these collaterall columnes of the Text, and forward, where we shall have occasion to use them so, the Readers eye must sometimes help to lay them together, where the pen could not, without chan∣ging and transposing the naturall method of the Text; as in this Section now in hand, it had been both as easie for me to have written the third verse of Marke, after the fourth and fifth, as before them, and more agreeing to the columnes on either side it; but that I would not be so bold as to change verses without any reason, which Mark not without good reason did dispose as they lie. And this ca••te∣lousnesse have I observed all along as I goe, where occasion is offe∣red; presuming rather to trouble the Reader to ranke them with his eye, then to teare the text in the whole cloth, and then few it together at other edges. It will sometimes be inevitable, but that we must invert and alter the order of one Evangelist or other, from what hee had laid it; but wheresoever that shall bee so, there shall be such a reason given for it, as I hope shall bee to the Readers satis∣faction, and mine owne excuse.
THe beginning of that age of the world, which the Prophets so u∣nanimously pointed out for the time of good things to come; and which they expressed sometimes by the terme of The last dayes, Esa. 2. 2. Mich. 4. 1. Joel 2. 28. Sometimes, of the accep∣table yeere of the Lord, Esa. 61. 1. Sometimes, of the kingdom of God, Dan. 2. 44. and 7. 14. and somtimes, of a New heaven, and a New earth, Esa. 65. 17. And which the Gospel it selfe doth begin from the beginning of the Ministery and Preaching of John the Bap∣tist, as in this verse, and Matth. 11. 13. Act. 1. 22. & 10. 37. So that though in our Chronicle account, and computation, wee begin to reckon from the birth of our Saviour the second Adam, as the age of the world before, was reckoned from the Creation of the first; yet in strict and exact computing, the new world, as one may call it, or the age of the Gospel, began not before the setting forth of John, to preach and baptize; and this his Ministery is most fitly called the beginning of the Gospel both in regard of his preaching, and of his baptizing.
For, first, the Doctrine and preaching of John, was of a diffe∣ring straine, and diverse tenour from the literall Doctrine of the Law: For that called all for workes and for exact performance, Doe this and live; and, He that doth not all the words of this Law, is cursed; But John called for repentance, and for renewing of the mind, and for beleefe in him that was comming after, disclaiming all righteousnesse by the workes and performance of the Law, but proclaiming repentance for non-performance, and righteousnesse onely to be had by Christ. So that here were new Heavens, and a new Earth begun to bee created; a new Commandement given, a new Church founded, justification by the workes of the Law cry∣ed downe, and the glorious Doctrine of repentance and faith set up.
Secondly, whereas Baptisme was used before among the Jewes,
onely for admission of Proselyte•• or Heathens to their Church and Religion, [as vid. Aben Ezra, Gen. 35. Rombani in Asure Biah per. 13.] now it is published and proposed to the Jewes themselves to bee re∣ceived, and undergone, shewing unto them; 1. That they were now to be entred and transplanted into a new profession. And 2. That the Gentiles and they were now to bee knit into one Church and Body.
The Ministery of John being of so high concernment, as being thus the beginning of the Gospel, and of a new World, it is no wonder, that St. Luke doth so exactly point out the yeare by the Reigne of the Emperor, the rule of Pilate, Herod, Philip, and Lysa∣nias, the High Priesthood of Annas and Caiaphas, that so remarka∣ble a yeere might be fixed and knowne to all the World, and that the condition and the state of the times might bee observed when the Gospel began. And here it might have been proper to have be∣gun the second part of this our taske, and not to have driven over this Period of time, and to stop halfe a yeere after it at the baptisme of our Saviour; but since his preaching & appearing to the World, is the great and maine thing that the Evangelists looke after, and since the preaching of the Baptist was but a Preface and fore∣runner unto that of his; it is not unproper, & may be very excusable to make that our entrance to another part, and take this with us in our motion to our lodging and resting there.
This title of The Sonne of God, is proclaimed of Christ from Heaven, at his baptisme, when he is to begin to preach the Gospel, as it is said here to bee the Gospel of the Sonne of God. And it was ne∣cessary that so much should bee intimated and learned concerning him, as the author of the Gospel, Because 1. The Gospel was the full revealing and opening of the will of the Father. 2. The overthrow and ruine of the Rites and Ceremonies of Moses. 3. The admissi∣on of heathen and strangers to bee the Church and people of the Lord, whereas Israel had been his peculiar before. 4. It was a Do∣ctrine of trusting in another, and not ones selfe for salvation, and now was fit for doing the three former, or for being the object of the latter, but Jesus Christ the Sonne of God, who came from the
bosome of the Father, was the substance and body of those shadows and Ceremonies, might raze that partition wall, which in the gi∣ving of the Law himself had reared, and did not onely preach the doctrine of the Gospel, but also fully perform the Law.
It seemeth by the Syrian, Arabicke, Vulgar Latine, Victor Antio∣chenus, Origen cited by him, and others, that some Copies read, As it is written in Esaias the Prophet: and so Jansenius thinketh it was so written by Marke himselfe, but purposely changed by the Do∣ctors of the Church, as we read it now, to avoid the difficulty which the other reading carryed with it.
But, first, it were a very strange and impious, though an easie way of resolving doubts, to adde to, or diminish from the Text at plea∣sure, as the Text shall seeme easie or difficult: This is not to ex∣pound the Bible, but to make a new one, or a Text of ones owne head.
Secondly, in ancienter times then any of theirs that are produ∣ced, which read, In Esaias the Prophet, it was read as wee doe, In the Prophets, as Jans••nius himselfe sheweth out of Irenaeus, lib. 3. chap. 11.
Thirdly, the one halfe of the words alledged in the Text, are not in Esay at all, but in Malachi: and the first halfe also, for that is considerable. For though sometime the New Testament in Alle∣gations from the Old, doe closely couch two severall places toge∣ther under one quotation, as if they were but one; yet maketh it sure, that the first alwayes is that very place, which it takes on it to cite, though the second bee another: as Acts 7. 7. S••••ven alledgeth a speech of God, as if uttered to Abraham alone; whereas it is two severall quotations, and two severall speeches tyed up in one; the one spoken to Abraham indeed, but the other to Moses, almost foure hundred yeers after; and that to Abraham is set the first, for he is the subject whereupon the allegation is produced.
Fourthly, it is a manner of speech not used in the New Testa∣ment, to say, it is written, or it is said in such or such a Prophet, but by him. Wee find indeed, It is written in the Law, Luke 10. 26. And, It is written in the booke of Psalmes, Acts 1. 20.
Yea, It is written in the Prophets, Joh. 6. 45. but no where that it is writen in a single Prophet.
Fifthly, To read as wee do, As it is writen in the Prophets, agreeth with the ordinary and usuall division of the Old Testament, by the Hebrews, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Oraictha, Nebbyim Chetubhim, The Law, the Prophets, and the Holy writs; approved and followed by our Sa∣viour, Luk. 24. 44. and alluded to by the Evangelist here.
[Before thy face, &c. Thy way before thee.] The former is neither in the Hebrew, nor in the Lxx at all: the latter is in them both, but clean contrary, for they both have it, The way before mee.
But First, the Evangelists and Apostles, when they take on them to cite any Text from the Old Testament, are not so punctuall to observe the exact and strict forme of words, as the pith of them, or sense of the place; as might bee instanced in many particulars: so that the difference of the words would not prejudice the agree∣ment in sense, were there not so flat difference of person, as mee and thee.
Secondly, The Majesty of Scripture doth often shew it selfe in requoting of places, in this, that it alledgeth them in difference of words and difference of sense, yea, sometimes in contrarietie, not to make one place to crosse or deny another, but by the variety one to explaine and illustrate another, as in corresponding places in the Old Testament might bee shewed at large, as Gen. 10. 22, 23. cited, 1 Chron. 1. 17. Gen. 36. 12. compared with 1 Chron. 1. 36. 1 Sam. 25. 44. paralleled, 2 Sam. 21. 8. 2 Chron. 3. 15. with Jer. 52. 21. and very many other places of the like nature: where∣in the Holy Ghost having penned a thing in one place, doth by va∣riety of words and sense, inlarge and expound himselfe in ano∣ther. And the same divine authority and Majesty doth hee also use in the New Testament, both in parallell places in it selfe, and in ci∣tations in it, from the Old. So that this difference in hand, be∣twixt My face, in Malachi; and thy face, in Mark, is not contra∣dictory or crossing one another, but explicatory or one explaining another, and both together do result to the greater mystery. For Christ is the face or presence of the Father: and so is hee plainly called, Exod. 33. 14. and in Christ, the Father came and revealed himselfe among men: and the words in both places, both in the Prophet and in the Evangelist, are to bee taken for the words of the
Father; in the one, spoken of the Sonne, and in the other, to him: In Malachi thus, Behold I send my Messenger before mee to prepare the way before my face; that is, before the Sonne, as hee is in his own nature, the very brightnesse of the glory of the Father, and the expresse image of his person, Heb. 1. 3. and in Marke thus, to prepare the way before thy face, that is, before thee, O Sonne, when thou commest to undertake the work of redemption, and to publish the Gospel. And this change of persons in Grammaticall construction is usuall in the Hebrews eloquence and Rhetorique; as 1 Sam. 2. 23. My heart rejoyceth in the Lord, I rejoyce in thy Sal∣vation. There is none holy as the Lord, for there is none beside thee, &c. Zech. 12. 10. They shall look upon mee, whom they have pier∣ced, and they shall mourn for him: and 14. 5. The Lord my God shall come, and all the Saints with thee.
This Tiberius was the third Emperour of the Romanes, the son of Livia, the wife of Augustus, and by him adopted into the fami∣ly of the Caesars, and to the Empire: A man of such subtilty, cru∣elty, avarice, and bestiality, that for all, or indeed for any of these, few stories can shew his parallell: And as if in this very begin∣ning of the Gospel, hee were produced of such a constitution, to teach us what to look for from that cruell and abominable City, in all ages and successions.
Now Tiberius his fifteenth was the yeere of the world 3957. And the time of the yeere that John began to Baptize in it, was about Easter, or the vernall equinox, as may bee concluded from the time of the Baptisme of our Saviour. For if Jesus were baptized in Tis∣ri or September, as is cleered hereafter, hee being then but just en∣tring upon his thirtieth yeere, as the Law required, Numb. 4. And if John being six moneths elder then our Saviour, as it is plaine hee was, did enter his Ministery at the very same age, according to the same Law, it readily follows, that the time mentioned, was the time when hee began to Preach. It was indeed Tiberius his fifteenth when John began to baptize, but it may very well bee questioned, whether it were so when our Saviour was baptized by him: For the exact beginning of every yeere of Tiberius his reign, was from
the fourteenth of the Kalends of September, or the eighteenth of August, at what time Augustus dyed: Sueton in Aug. cap. 100. That fifteenth of the Emperour therefore, in the Spring time of which John began to baptize, was expired before September, when our Saviour was baptized, and so his baptisme is to bee reputed in the yeere of the world 3958. which was then but newly begunne, and in the sixteenth yeere of Tiberius, but newly begun neither, un∣lesse you will reckon the yeere of the Emperour, as the Romanes did the yeere of the Consuls, from January to January: But this wee will not controvert, nor crosse the common and constant opi∣nion of all times, that holdeth our Saviour to have been baptized in Tiberius his fifteenth.
Hee is called Procurator Judeae by Tacitus, Annal. lib. 15. and hath this brand set upon him by Egisippus, that hee was Vir nequam & par∣vi facient mendacium, De excid. Jeruf. l. 2. c. 5. A wicked man and one that made little conscience of a lie; from which unconscionable dispo∣sition, those words of his, What is truth, Joh. 18. 38. seem to pro∣ceed, in scorn of truth, and derision of it. Hee succeeded Gratus, in the government of Judea: managed it with a great deale of trou∣blesomenesse and vexation to the nation: and at last was put out of his rule by Vitellius, and sent to Rome, to answer for his misdemea∣nours. Joseph. Antiq. lib. 18. c. 3, 4, 5. Philo in legatione.
This was Antipas the sonne of Herod the great, and called also Herod after his Father, a man that after a long and wicked misde∣meanour, in his place, was at last banished by Caius upon the ac∣cusation of his Nephew Herod Agrippa, and Herodias his incestuous mate with him, as shall bee shewed in a more proper place.
Some tying themselves too strictly, to the signification of the Greek word, understand by Tetrarch, him that governeth the fourth
part of a Kingdome, for the Originall word includeth foure: and accordingly have concluded, that the Kingdome of Herod the great was divided by Augustus after his death into foure parts, and given to his foure Sonnes, Archelaus [in whose roome they say succeeded Pontius Pilate] Herod Antipas, Philip, and Lysanias. In this strict∣nesse hath the Syrian Translator taken the word, rendring it thus, Herod being the fourth Ruler in Galice, and Philip the fourth ruler in I••urea. And the Arabick thus: Herod being head over a fourth part, even Galilee: and so in the rest. But if th•• opinion bee nar∣rowly examined, these absurdities will be found in it.
First, It maketh a Tetrarchie to bee nothing else, but exactly the fourth part of a Kingdom, whereas Pliny, lib. 5. cap. 18. speaketh of Tetrarchies that were like Kingdomes, and compacted into king∣domes, and hee nameth Trachonitis for one. His words are these: Intercurrunt, cinguntque has Vrbes, Tetrarchiae regnorum instar singu∣lae, & in regna contribuuntur, Trachonitis, Paneas, in quâ Caesarea cum supradicto fonte Abila. And in chap. 23. hee saith, Caelosyria had se∣venteene Tetrarchies, Tetrarchias in regna descriptas, barbaris nomini∣bus decem & septem.
Secondly, It divideth Herods kingdome into foure parts, whereas it was parted onely into three, to his three Sonnes, Joseph. Ant. lib. 17.
Thirdly, It maketh Lysanias to bee Herods son, which hee was not at all.
A Tetrarchie therefore seemeth rather to bee one that was in the fourth ranke or degree of excellency and government in the Roman Empire: the Emperour that was Lord of all the Empire being the first, the Proconsull that governed a Province the second, a King the third, and a Tetrarch the fourth. So Mishuch, and Shalish in the Hebrew, signifie a man, second or third to the King.
Herod made Antipas [whom hee had intended for King, but changing his minde, hee changed his last will] Tetrarch of Galilee and Peraea. And the Kingdome hee bestowed on Archelaus: And Gaulonitis and Trachoni∣tus, and Batanaea, and Paneas hee bestowed on Philip who was his own son, and own brother to Archelaus, to bee a Tetrarchie, Josep. Ant. l. 17. c. 10.
This Countrey seemeth to have taken its denomination from Jetur, one of the Sonnes of Ismael, Gen. 25. 15. and it laya 1.195 edg∣ing upon Arabia, butb 1.196 reckoned to Syria, and upon that refe∣rence mentioned by the Evangelist here. For hee speaketh of these Countries and Tetrarchies, becase Syria and Judea were but one Province, and under one Proconsull. And therefore as hee nameth the government of Canaan, in the two Countries of Judea and Ga∣lilee, so doth hee also the government of Syria, under three, Iturea, Trachonitis and Abilene: And this is agreeable to what he had done in chap. 2. 1. when hee spake of the time of our Saviours birth: for as hee there dateth the taxe that then was, by the time of a go∣vernour of Syria, so doth hee now the beginning of the Gospel by the time of the Rulers there, as well as in Judea. And this was al∣so most sutable to the Roman Records, where, seeing that Syria and Judea were joyned together into into one Province, it is not to bee doubted, but their Governours were named together, as members of one body.
The name of this Country,* 1.197 as it seemeth by Strabo, was taken from two mountaines, or Rockes, called Trachones: and they very probably so called from the Hebrew word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth wearisomnesse, in regard of the irkesome and tedious difficulty of pas∣sing over them: as Strabo instantly after them, speakeh of other mountaines towards Arabia and Iturea, which hee titleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hills hard to travell over. Josephus supposeth Vz the eldest sonne of Aram, to have been the first Inhabiter of this Country, Antiq. lib. 1. cap. 7. but whether it were that sonne of his or no, it is not so ma∣teriall to inquire, as it is to observe that it was reputed a Country belonging to Aram, or within the compasse of Syria: very theevish in the time of Herod, and the Inhabitants living upon the robbe∣ry of the Damascens, that lay neere unto them: Joseph. Antiq. lib. 15. cap. 13.
He was not a Sonne of Herod, as is supposed by some, nor an immediate Son of Ptolomy Mennaeus, neither, as is held by others. [For though Josephus Antiq. lib. 14. cap. 23. and de Bel. lib. cap. 11. telleth that Lysanias succeeded his Father Ptolomy Mennaeus, yet it can••ot bee the same man possibly, that St. Luke here speaketh of, for that Lysanias was slaine by the meanes of Cleopatra, a good space of time before our Saviour was borne, Jos. Antiq. lib. 15. cap. 4.] But the Lysanias here mentioned, might bee the great Grandchild of of Mennaeus or some one of that house, that bare the same name with Menaeus his immediate son and successor.
This Country was so named from the City Abila, which Ptolo∣my, lib. 5. cap. 15. hath recko••ed for a City of Caelosyria, [or as some Copies have it, of Decapolis] and with this title, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Abila surnamed from Lysanias: see also Pliny, lib. 5. cap. 18, This word soundeth so neere to the word Havilah, Gen. 2. 11. and 10. 7. that it may very well be supposed to have descended from it, and the name of the place from that Sonne of Chush, that plan∣ted with his brethren mentioned with him, in Arabia and there∣abouts.
There could be but one Priest properly so called at one time: and that Caiaphas was he at this time, it is most cleare, both out of Josephus, and out of the Scripture. Now Annas is said to bee High Priest with him, because he was the Nasi or head of the Sanhedrin, and so represented Moses, as Caiaphas did Aaron, and he was of the seed of the Priests, as well as Caiaphos was. An evidence of his be∣ing the head of the great Councell, is, in that when our Saviour was apprehended, hee was first led to Annas, Joh. 18. 13. and by him bound and sent to Caiaphas, Ver. 24. and that Annas is first pla∣ced in the Councell, Act. 4. 6. Wee shall have more punctuall occa∣sion
hereafter to looke after this man, and then will wee see what we can find spoken of him by Josephus.
Such was the commission of the Prophets, as Jer. 1. 2. Ezek. 6. 1. &c. And this proclaimeth John a Prophet, as well as they. And here had he his warrant for his Ministery, and this was the institution of the Sacrament Baptisme. Now whether the word of the Lord that came to John and to the Prophets, bee to bee understood of his personall, & substantiall word, as Joh. 1. 1. or of the word of Prophecy suggested to them by the holy Ghost; and whether John had this word imparted to him, by vision, or dreame, or rapture, or what other way, it is not so materiall to inquire, as it is difficult to resolve; onely this is not impertinent to observe, That whereas the race of the Prophets that were sent to teach and to preach to the people by the word of the Lord, was expired and extinguished long agoe, in the death of Malachi the last of that race, there is now another race of such preachers to be raised againe, viz. John, and the great Pro∣phet, and the Apostles, and this is the entrance or beginning to that glorious generation. For wee are to distinguish, betwixt having the gift and spirit of Prophecy, and betwixt being sent by that spirit for a constant Preacher to the people. Deborah and Barak, and Huldah, and Hannah, and divers others both men and women had the spirit of Prophecy upon them, but never had warrant to goe and preach, and to be constant ministers to the Church. But Esay, and Jeremy, and Ezekiel, and the rest of that forme, under the Old Te∣stament, and John and the Apostles under the New, had not onely the spirit of Prophecy upon them, to foretell things to come, but they had also the word of the Lord came unto them, which gave them commission to bee continuall preachers, and entred them into the function of a constant Ministery. As see how the Baptist him∣selfe explaineth what is meant by this word of the Lord comming to him, Joh. 1. 33. He sent mee to baptize.
The Children of the Priests when they came to age, were to bee
installed and inrolled into the service of the Temple;* 1.198 their names be∣ing entred there, and the name of their father. To this custome the Evangelist seemeth to referre, when he calleth John the Son of Zacha∣rias in this place, and at this time, when hee was to enter upon his Ministeriall function: which though hee did not at the Temple, as others used to doe, but had another kind of employment laid upon him, by the Word of the Lord comming to him in the Wilder∣nesse in the place of his converse; yet [as had he been there, he must have been inrolled and registred, thus, John the Son of Zacharias be∣gan his Ministration at such a time, or to this purpose, so] doth the Holy Ghost inroll him here, at his entrance into this his Ministry of another kind, the word of the Lord came to John the Sonne of Za∣charias. And the like passage we observe in the same Evangelist con∣cerning our Saviour at his being baptized, and when he also entred upon his function.
That is, in the Cities and Townes in the wildernesse, as Josh. 15. 61, 62. and 1 Sam. 23. 14. 24. some of which were probably within the territories, and under the command of Hebron the place where John was born: for there is mention of the Cities of Hebron, 2 Sam. 2. 3.
It is the most likely that John began to preach in the place where he was borne, and from thence went to other places as hee saw oc∣casion, and the Spirit moved him: And indeed Hebron it selfe was in a manner a City of the Wildernesse, as well as the others mentio∣ned, though there be no such expression concerning it, as is of them: and if those words, Luke 2. So He was in the deserts, till the day of his shewing unto Israel, were interpreted concerning his being in Hebron; the interpretation might very well be justified, though to avoid cavill and offence, we have expounded it of places, which the Scripture calleth Deserts, or Wildernesses in expresse termes.
However, be it in Hebron, or out of Hebron that John was educated, conversed, and began to preach; certaine it is, that he did the last of
these in some Cities of the Wildernesse, not farre from Hebron: and if it be said that he baptized also in these Cities where hee preached, and as yet was not gone downe to Jordan, till Jerusalem and all Ju∣dea heard of him, and came to be baptized, and then hee went thi∣ther for the conveniency of water: I suppose it crosseth nothing, either in the History or Mysterie, and it averreth no more concerning John now, then we shall find him doing hereafter; namely, baptizing in other waters beside Jordan. And indeed how can it rationally be understood otherwise, then that John baptized first in these Ci∣ties and Townes, before multitude of company drew him downe unto the River?
For, first, it cannot be conceived that hee walked or stood in the open fields neere Jordan, and there began to preach; but that hee betooke himselfe to Townes or Cities where was concourse of people.
Secondly, it can as little be conceived, that when any people in this or that City embraced his Doctrine, and desired to be baptized, that he should bring them to the River, which was sometime farre off, or delay them till all the multitude should meet him there to∣gether; unlesse it could bee shewed that the water of Jordan was on∣ly allowed to be baptized in, and no other; the contrary to which we shall see anon.
The Story therefore and progresse of his Ministery and baptizing, out of the three Evangelists may be compiled thus: That first hee came preaching in the Wildernesse of Judea, in the Townes and Cities that were there, about the place of his education; That hee baptized there those that were converted by his preaching, and that desired to bee baptized by him: That hee went abroad from thence, up and down all the Countrey round about Jordan, and when his converts, and the concourse were now grown numerous, he baptized them in Jordan, because there was water enough, as Joh. 3. 23.
The Evangelist useth this title or epithet, in opposition Cir∣cumcision, and baptizing of Proselytes, which had been the way and doore of admission into the Church before. They might very fitly be called the Circum••ision and the baptisme of performance, as this the
baptisme of repentance. For whosoever received circumcision was ingaged by it to the performance of the whole Law, Gal. 5. 2. And the like was every Proselyte ingaged that received Baptisme. But this baptisme of John, or the baptisme in the Christian Church is cleane of another nature. For whereas those two challenged of every one that went through those doo••es into the Church, that they should stand debtors to the whole Law, and bee obliged to a legall righteousnesse: our baptisme requireth a cleane contrary thing, namely, that we should bee obliged to repentance, in regard that the performance of the law is a thing that is to us impossible, and that we should be buried with Christ in his death, and seeke af∣ter his righteousnesse, seeing that we have none of our owne. Hence appeareth clearly, first, a reason why the baptisme of John is cal∣led the beginning of the Gospel, for it opened a doore, and gave an inlet into the Church upon other termes, then had ever been before. And, secondly, that baptisme belongeth to Children, though it be the baptisme of repentance, and they know not what repentance meanes: For it requireth not their repentance at their receiving of the Sacrament, when they stand but in the doore or entry of the Church, but it ingageth them to repentance for the time to come, or when they being now entred into the Church, shall come to the use of reason, and knowledge of the ingagement: And so was it with the children that were circumcised: for they when they under∣went that Sacrament, undertooke obedience to the whole Law, and yet they knew not what, either obedience, or the Law meant: But that undertaking was, what they were to doe when they came to the yeeres of knowledge and apprehension.
The phrase, the kingdome of heaven, which is so frequently and commonly used in the Gospel, is taken from, Dan. 2. 44. and 7. 14. And it meaneth the spirituall kingdome of Christ in and under the Gospel, as it is published and preached unto all Nations. For though the phrase be generally and truely understood to meane the preach∣ing of the Gospel; yet doth it most properly and naturally signifie the preaching of the Gospel to the Gentiles, or among all Nations;
as might bee shewed, by the signification of the word Heaven, by the manner of speech here used, that it is at hand, and so againe, Mat. 4. 17. when the Gospel was now Preached already: by the Text of Daniel, from whence the phrase is taken, and by diverse places in the Gospel, where it is used; but the full clearing of this, I have chosen to referre to that difficult place which will call for it to bee cleared, when the Lord shall bring us thither, Matth. 16. 19. To thee will I give the keyes of the Kingdome of heaven: where I conceive Christ to have foretold to Peter; that hee should bee the first that should Preach the Gospel, and open the doore of Faith unto the Gentiles, as Act. 15. 7. and 10.
Now, The Kingdome of heaven signifying thus, not barely and simply the Preaching of the Gospel, but the preaching of it to the Gentiles and their conversion, it sheweth how proper and pregnant an argument this was to inforce the doctrine and practice of Repen∣tance upon the Jews, because the calling of the Gentiles was neere at hand, which would prove their rejection and casting off, if they did not repent, as Deut. 32. 21.
Before the comming of Christ, those foure earthly kingdomes that are mentioned by Daniel in the Chapters cited, bare all the sway, and domineered over all the world with cruelty and tyran∣ny: but when they were destroyed, at his comming hee set up a Kingdome of his own, and swayed the Scepter of Righteousnesse over all Nations, and ruled them with his word and Spirit. And whereas before his comming also, the Church consisted but of one Nation and Kingdome; and was couched upon a small parcell of earth, the Land of Canaan, and had earthly promises, and earthly rites; when hee came and published the Gospel, hee gathered a Church of all Kingdomes and Nations, and Languages under Hea∣ven; and built it up with heavenly and spirituall promises and in∣structions, and thus The Kingdome of heaven may fitly bee under∣stood in opposition to these two earthly ones.
These borrowed phrases, intend the removing of obstacles and stumbling blocks out of the way, and plaining and cleering the way for men to come to Christ, and to the obedience of the Gospel. The
Jewes conceive that the cloud of glory that led the people of Israel in the wildernesse, did really and according to the letter, doe what is here spoken of, for facilitating of their march and journey: as that it levelled Mountaines, raised vallies, and laid all of a flat, that it burnt up bushes and smoothed rocks, and made all plaine, that they might travaile without trouble or offence.
And some of them also say, that when Jeroboam set up his gol∣den calves and Idolatry in Bethel, and Dan, that hee and his wick∣ed agents laid ambushments and scouts in the waies to Jerusalem, to catch up every one that should go thither to worship, and to this purpose they apply that saying of the Prophet, Hos. 5. 1. O yee Priests and O yee house of the King, ye have been a snare on Mizpah, and a net upon Tabor, And the revolters are profound to make slaughter, &c. If either of these things were undoubtedly so, as they suppose, how proper∣ly might this passage of the Prophet Esay, and of the Evangelist from him, bee thought to referre thereunto; but since they bee but surmisals, it is safest to take the words for a borrowed speech, to expresse what was said before, the removing of obstacles in the way to Christ.
Not to John, but to God: For neither was it possible for John to heare their confessions, nor was it necessary. Not possible, because of the vast multitudes that came to bee baptized: nor necessary, for to tell him they had committed such and such sinnes, what condu∣ced it either to their baptisme or forgivenesse?
Nor was this their confession of their sinnes, before their being baptized, but after: For first, if wee should strictly take the Gram∣maticall construction of the word, that importeth their confessing, it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which would have denoted that they had confessed before they were baptized, but it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in both the Evangelists, that speak of that matter.
Secondly, It was farre more agreeable to the end and doctrine of Baptisme, that their confession of sinne should bee after their baptizing then before, in that they were baptized to repentance, ver. 11. and not e contra; the Sacrament was more intentionally to enter them into repentance, then repentance to enter them into
the Sacrament: For, as was said before, it obliged them more pro∣perly to repentance after the receiving of it then before.
Thirdly, the gesture of our Saviour after his Baptisme seemeth to have been according to the common custome and gesture of the people, and as hee comming out of the water fell to prayer, so they when they came out, used to doe, to make their penitent confession to the Lord.
The Pharisees, Sadduces, and Esseans, the three Sects of the Jews; Josep. Antiq. lib. 13. c. 9. are those three shepherds spoken of Zech. 11. 8. whom our Saviour at his comming was to cut off.
The two former, whom wee have now in hand, are very frequent in mention in the Gospel: men of enmity one against another, yet both joynt enemies to Christ and to his Apostles.
The originall of the Pharisees is not so easie to goe back unto, as that of the Sadduces, nor is the significancy of their name so readi∣ly determined and fixed upon as the other; The Sadduces, it is well known were so called from Sadoc, the first Author of their Sect, and hee the Scholar of Antigonus; Rabbi Nathan in his Aboth. Perek. 5. hath thus cleerly given us their originall. Antigonus of Socoh, saith hee, received his learning from Simeon the just: This was his saying: Bee not as servants that serve their Master, because of receiving* 1.199 a re∣ward,* 1.200 but bee as servants that serve their Master, not for the receiving of a reward, but let the feare of God bee upon you. This Antigonus had two Scholars which changed his words; they changed them to their Scholars, and their Scholars to theirs: They stood up and taught after them, a••d said, what saw our Fathers to say thus? is it possible that a work-man may doe his worke all the day, and not receive•• his wages at even? But if our Fathers had known that their is a world to come, and that there shall be a resurrection of the dead, they would never have said thus: They stood up and separated from the Law, and from them broke out the two Sects, the Sadduces, and Baithusaeans: the Sadduces after the name of Sadoc: and the Baithusaeans, after the name of Baithus. So hee. Now this Antigonus, whose good doctrine had this bad con∣struction,
was Scholar to Simeon the just, whom wee shall have occasion to looke after by and by.
But the time and occasion of the rising of the Pharisees, is of more obscurity, and the reason of their name admitteth of more conjectures; As, whether they were so called from Perush, which importeth Exposition, for that they tooke upon them to bee the great Expositers of the Law by their Traditions; or from Parush, which betokeneth separation, for that they accounted and preten∣ded themselves more holy then others of the people, and so became Separatists from them, as despising them, Luke. 18. 9. Either of which Etymologies carry with them a faire and plausible probability of their notation, but the last most agreeable to what both the Scrip∣ture, and other writings have said of them, in regard of their singularity; and as wee shall have further occasion to descry, when wee come to meet with them in their Doctrines, Practises or Opi∣nions.
And the time of their first starting up, is yet obscurer: But to speake mine owne thoughts, I cannot but conceive them to have been somewhat more ancient then the Sadduces, though but a little: And that that passage of the Prophet Malachi, [when hee and the Spirit of Prophecy with him was to leave this world] Remember the Law of Moses, Mal. 4. 4. gave occasion to the rising of the Pharisees, and to the confirming of the Sadduces in their opinion when they had taken it up. For whereas the Spirit of Prophecy and revelation was now to depart from Israel, God ha∣ving revealed as much of himselfe, and of his will to them, as hee thought fit and necessary: Hee sendeth backe the people in this defect of prophetick guidance and direction, to the Law of Mo∣ses, to bee their study, and their rule of faith and of obedience. Hence did a certaine generation among them take occasion and opportunity, to vent and broach traditions and glosses upon the Law, pretending them to have descended from Moses himselfe, and to have been handed over to them, from hand to hand, and as the Prophets while their race continued, expounded Moses, and in∣structed the people in the knowledge of the Law, by the Spirit of God, so these men (now the Prophets were gone) took on them to explaine Moses, and the Law also, and by a way which they pre∣tended
to bee of equall authority with the words of the Prophets, For that, say they, is Gods own glosse upon his own Law, and this hee taught Moses while hee was with him in the Mount: And this, Moses taught Joshua, and Joshua the Elders, and Eli received it from the El∣ders and from Phinehas, and Samuel from Eli, and David from Sa∣muel, and Ahijah the Shilonite from David, and Elias from Ahijah, and Elisha from Elias, and Jehojada the Priest from Elisha, and Za∣charias from Jehojada, and Hosea from Zacharias, and Amos from Hosea, and Esay from Amos, and Micah from Esay, and Joel from Micah, and Nahum from Joel, and Habakkuk from Nahum, and Zephany from Habakkuk, and Jeremie from Zephany, and Baruch from Jeremie, and Ezra and his Schoole from Baruch. The Schoole of Ezra was called the men of the great Synagogue, and they were Haggai, Zechary, Malachi, Daniel, Hananiah, Mishael, Azariah, Nehe∣miah, Mordecai, Bilshan, Zerubbabel, and many wise men with them, to an hundred and twenty: The last of them was Simeon the just, and hee was in the number of the hundred and twenty, and hee was High Priest after Ezra. Vid. Rambam iu Mishu. Tom. 1. statim sub initio.
This namelesse number that were between the time of Zerubbabel, Nebemiah, Mordecai, and those holy men that wee finde mentioned in Scripture, and between the times of Simeon the just, I suspect to bee the Generation that afforded the rise and originall of Phari∣saisme and Traditions: For there was a good large space of time and distance between Ezra and Simeon the just, as might bee clea∣red by severall particulars, if that were needfull. And a preparative, if not a ground-worke, to Pharisaisme, and traditions seemeth to bee that famous speech of the great Synagogue mentioned in Pirk. Aboth. Per. 1. The men of the great Synagogue said three things, Bee deliberate in judgement, and raise up Scholars in abundance, and make a bedge to the Law: Now the Lesson of making a hedge to the Law, by a fixed and determinate exposition, was to bring on, and into cre∣dit, those glosses and traditions which they would produce and bring upon it. For that the Law should lie to the Commons with∣out any sence about it, to keepe men off from breaking in upon it by their owne interpretations and expositions of it, they could soon perswade the People, was a thing not to bee tolerated or in∣dured: and when they had wrought this lesson home upon their hearts, then had they glosses ready of their own invention to put
upon it, as to hedge or fence in from private interpretations. These glosses or expositions they had a twofold trick to bring into request.
First, To pretend strongly that they had descended traditional∣ly from Moses, and from God himselfe, as the pretended pedegree of them is shewed before.
And secondly, to use a strict and severe precisenesse in their own conversation, and to pretend and shew a holinesse above other men, and to withdraw from them as too profane for their society, that this might bring their persons into admiration, and their traditi∣ons into repute. And thus they came by their name of Separatists, and thus they laid the foundation for traditions.
And as the Pharisees took this opportunity and occasion from those words of the Prophet, Remember the Law of Moses, to vent their foolish and wicked Expositions upon Moses, as seeming there∣by to doe the people a singular benefit, and to make as singular a fence to Moses himselfe: So likewise did the Sadduces make use of the same occasion to confirme themselves in the error they had taken up, and to assert it unto others, in that in all the Law of Mo∣ses, to the ••••udy of which the Holy Ghost had especially directed them in those times, and which Scripture onely they imbraced, there is not mention nor hint at all as they pretended, of the re∣surrection of the dead, or of a world to come.
These Pharisees and Sadduces were not repulsed by John, though hee call them by such a name as Vipers, but they were baptized by him: as it most apparent by comparing the relation that Saint Luke maketh of this Story and this together: That saying there∣fore of Luke Chap. 7. 20. But the Pharisees rejected the Counsell of God against themselves, being not baptized of him, is to bee understood of some of that Sect and not all.
By Generation wee are not to understand the present age, as when it is said, shall rise up in judgement with this Generation; An adulterous generation
seeketh a signe, &c. that is, the people of this age: It is not to bee so taken, as if the Baptist meant this present Generation are Vipers: for it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Originall, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: though hee in∣clude no lesse in what hee speaketh, and though, if ever generation were viperous, that was. But the Baptist useth an expression, that hitteth and reflecteth upon their Fathers, and predecessors as well as themselves, for hee calleth them a bro••d or off-spring of Vipers: in∣timating that they and their Fathers were Vipers both. And this hee doth, that bee might face and affront that fond and vaine opi∣nion of theirs, which so much deluded them, and whereupon they built great hopes and made great boasting, namely, of their be∣ing the children of Abraham: No, saith John, Say not within your selves, wee have Abraham to our Father, for yes are not the seed of the promise, but the seed of the Serpent: And thus hee speaketh, not onely to the Pharisees and Sadduces, the heretickes of the Na∣tion, but as Luke inlargeth it, to all the multitude that came to bee baptized: Commenting upon the first promise at this first preach∣ing of the Gospel, and as on the one hand proclaiming Jesus that was comming after him to bee the seed of the Woman, so on the other, declaring the Jews to bee now become the seed of the Serpent who should persecute and kill the seed of the Woman, howsoever they boasted themselves for the holy seed of Abraham.
And the same lesson our Saviour readeth them, when hee giveth them the same title, Mat. 12. 34. and 23. 33.
Vipers are the worst and most deadly of any Serpents; for they destroy and kill suddenly, Act. 28. 4. 6. See Job 20. 16. Isai. 30. 6. and 59. 5. from whence the Baptist and our Saviour seem to have this phrase and Epithet: and Isai. 41. 24. as the margin of our En∣glish, and an Expositor in Dev. Kimchi do interpret it.
In this speech, John seemeth to referre to the last words in all the Old Testament: where Malachi prophecying of the Baptist, and of his beginning to preach the Gospel, Hee shall turne, saith hee, the hearts of the Fathers to the Children, and the hearts of the chil∣dren to the Fathers, Lest I come and smite the Land with a curse. This meaneth, that wrath to come, which should surely fall upon
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them, if they should disobey the Gospel, which was now the last meanes offered them for their conversion, and so it came to passe with them, when about forty foure yeeres after this, they were destroy∣ed by the Romans.
This was their common boasting: as Joh. 9. 33. the Chaldee Paraphrast, and R. Sol. on Isai. 62. 6. And so doth Rabbi Solomon conceive, that the Edomites were proud of their descent from A∣braham as well as the Jews: for thus hee expoundeth those words in the Prophecy of Obadiah, ver. 3. Which dwellest in the clefts of the Rocke: Hee leaneth upon the staffe of his Fathers, Abraham and Isaac, and they will not profit him.
Some take this figuratively, as Ignat. Mart. Epist. ad Magnestos. Clem. Alex. Portrept. ad Graec. and others, of the Gentiles, who are stony-hearted toward the Truth, and who worship stockes and stones, God is a∣ble to raise up children to Abraham: But it is rather to bee interpreted literally for the crying down of their idle boasting: That it was but a vaine prop whereupon they leaned, to think that it was e∣nough for them that they were descended of Abraham, for God by his omnipotent power was able to make as good and towardly chil∣dren to Abraham as they were, even of stones.
Whether wee read it rationally, as doth the Vulgar Latine, For now the axe, or conjunctively, as doth our English, And now also; it plainely sheweth it selfe to bee an Argument or Reason used to 〈◊〉〈◊〉 something that goeth before. And indeed it suiteth so ve∣ry well with any of the three verses next preceding, that it is hard to tell, to which most properly it should bee applyed. For being ••aid to the seventh verse, it doth so strongly 〈◊〉〈◊〉 that there was
a wrath to come, that it sheweth it to be hard by, and even close at hand, For now the Axe is laid to the root of the trees. Joine it to the eight verse and it followeth the metaphor that is used there, of bringing forth fruit, and enforceth the exhortation or Doctrine that is there given, from the danger that may follow on unfruitfull trees, For now the Axe is laid to the root of them. Or apply it likewise to the verse next preceding, and it doth argue against the carnall confidence that the Jewes had in their descending of the stocke of Abraham, paraphrastically thus: Ye have had warning of wrath that is to come, and you thinke that you are out of the danger of it, because ye are the children of Abraham, and descended lineally from his loines; a Prerogative so little to bee boasted of, that it may be common with you to stones, for God is able of them to raise up children unto Abraham, and a shelter so little to be trusted under, that looke to your selves, the Axe is already laid to the root of the trees.
Some by the Axe understand the word of God, and the preaching of the same, or the publication of the Gospel: from Jerem. 23. 29. after the reading of the Lxx: and from Hosea. 6. 5. Others, Christ himselfe, consisting say they of two natures, divine and humane, as an Axe of two parts, the head and the handle. But the current of the most, and the best Expositors understand it of the judgements of God: and that it is so to be understood, may be strongly conclu∣ded by these reasons.
First, because the context both before and after, speaketh of Judg∣ment and vengeance to come upon the impenitent and unfruitfull, as wrath to come, vers. 7. and casting into fire, and fire unquenchable, ver. 10. 12. and therefore it is most proper to expound the Axe as an instrument destroying, for judgement or destruction.
Secondly, this place seemeth plainly to have reference to Esai. 10. 33, 34. Behold, the Lord, the Lord of hosts shall lop the bough with terror: and the high ones of stature shall bee hewen downe, and the b••ughty shall bee humbled. And bee shall cut downe the thickets of the Forests with iron, and Lebanon shall fall by a mighty one: which how the more ancient Jews understood of the destruction of their State and King∣dome, and that neere upon the comming of Christ, a testimony of their owne in their Talmud, in the treatise Bera••hoth may suffici∣ently evidence. There was a certaine Jew, say they, was plowing, and
one of his Oxen lowed. The Oxe lowing, told of the comming of the Lord A certaine Arabian passing by, heard the lowing of the Oxe, and said unto the Jew: O Jew! unyoke thine Oxen, and care not for thine implements, for your Sanctuary is destroyed: And the Oxe lowed a∣gaine: and the Arabian saith, O Jew! yoke thine Oxen, and make sit thine implements, for your Messias is borne, &c. Rabbi Abuni said, And what need you to learne this of an Arabian? The text is plaine in Esay which saith, Lebanon shall fall by a mighty one: and it followeth, And there shall come forth a rod out of the stemme of Jesse, and a branch shall grow out of his root.
First, by the root of the trees, might bee understood the root of Jesse, of which mention was made before from Esay 11. 1. For in all the crosses and calamities, Warres, overthrowes, and capti∣vities, that had befallen the Nation of the Jewes, the stocke of Jesse, or line of David, could never bee rooted out, or extinguish∣ed, because the promise that Christ should come of it, did preserve and keepe it alive, in despight of all opposition, till hee that was promised did come indeed. But now, seeing that hee was come, and that that line had no more the shelter, and preservative of the promise, it also must come to ruine and rooting out as well as o∣thers.
Secondly, the Axe is now laid to the very root of your confidence aud boasting: For whereas yee say within your selves, and stand up∣on it, that ye have Abraham to your Father: the time is now come, that that distinction betwixt who is, and who is not, of the Seed of Abraham, shall be no more regarded, nor looked after: but every one of what Nation soever that feareth God shall bee accepted of him, and the seed of Abraham for not fearing him shall bee rejected, and that priviledge not respected at all.
Thirdly, Jerusalem was as the root of the whole Nation, from which they derived the sap of religion and policy, but now the axe of destruction is laid even to that.
Fourthly, this phrase may be understood, as comparing the ru∣ine of the Jewes here threatned, with those desolations they had fe••t before: For then, as at the captivitie of Babylon for example,
they were not utterly cut off from their Land for ever, but had a promise of returning, and returned, and were planted there againe: but now the vengeance threatned must strike at the very root, and quite destroy them from being a Nation for ever, and from all hope of returning to their Country any more.
By the Axe being now laid to the root of the trees, may fitly bee understood, 1. The certainty of their desolation. And 2, the neer∣nes: in that the instrument of their destruction was already prepared and brought close to them, the Romanes, that should ruine their Ci∣ty and Nation, being already Masters and Rulers over them.
Or, the multitude, as verse 7. which verse compared with this, sheweth, that the question what shall wee doe then? proceeded from those to whom the Baptist addressed his last speech, O ye generation of Vipers, &c. which were Pharisees and Sadduces, as appeareth by Matthew, and other multitude mixed among, as by Luke. Now whether this their question proceeded from the apprehension of the danger threatned, or application of the exhortation urged, whe∣ther they desired to learne how to avoid the evill of the wrath to come, or to doe the good workes of repentance, when they ask, what shall wee doe? is neither so materiall to search, nor easie to find, as it is fit to observe, how powerfully the doctrine of the Baptist hath wrought with them, when it hath thus brought them to looke off the goodnesse of Abraham in which they trusted, and to think after goodnesse of their owne.
It appeareth by the Baptists answer, that their question deman∣ded what were those good fruits, that hee called upon them to bring forth, vers. 8, 9. and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here may seeme to have re∣spect to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in those verses.
His answer is an exhortation to almesdeeds, or giving to the nee∣dy, rather then any other lesson, not that thereby they might thinke to satisfie for their sinnes, or merit for themselves, but for di∣vers
other important and considerable ends. For, 1. he seteth them this as an easie lesson, for yet they were but very children in the Evangelicall schoole: To have put them at their first entry in∣to this schoole, to the hard lecture of self-deniall, mortification, pa∣tience and joy in persecution, and other such things as these, had been too strong meat for such babes, too difficult a taske for such infants to take out, and therefore hee setteth them this easie Copy, and layeth no greater an imposition upon them, then what even the weakest of them might follow and undergoe, to impart of their abundance to the poore.
2. The tenour of the Gospel is mercy and not sacrifice, Hosea 6. 7. Mat. 12. 7. and therefore he putteth not upon them the cost of ob∣lations and offerings which were required by the Law, nor the fasting and pining of the body, as did many of his owne Disciples, but the lovely workes of charitie and mercy, the first and most visi∣ble of which is reliefe of the needy.
3. By this he putteth them to tryall, how they forsake the world, by parting with their worldly goods, how they live by faith in not fearing poverty though they give of their wealth away, how they love their neighbour as themselves, in making him partner of what they have, and how their eyes are fixed on things to come, by gi∣ving away here, and looking for reward thereof in heaven.
And, 4. it may bee very well supposed that among the multitude that stood before him, the Baptist saw some rich, and some poore, some in good cloathing, and some in meane, and that the present object that he beheld might bee some occasion to him to propose this lesson to be put presently in practice.
Hee requireth not wilfull poverty, but almes-deeds of their su∣perfluity, not to give away their coat if they have but one, but if they have two, then to give one of them; and to the same purpose hee useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Meats, in the plurall number; not to goe naked themselves, that they may cloath others, nor to prevent others beg∣ging by their almes, and to beg themselves, but what they have a∣bove their owne necessaries, to contribute to the necessities of the needy, and first to love themselves, and then their neighbour•• as themselves.
Publicans at the first were such as gathered the tributes and cu∣stome of the Romanes in those Countreys and provinces that were under their dominion. And this at that time was an honourable place and calling.* 1.201 For Tullie commending M. Varro to Brutus gi∣veth these two reasons of the strong tie of friendship betwixt them: The one is, saith he, because hee is versed in my way of studies in which I am chiefly delighted. And the other, because hee betooke himselfe ma∣turely to the company of the publicans, which indeed I would not have had him to have done, because hee had suffered great losses, and yet the cause of that common order, of mee most highly esteemed, made our friendship the stronger. And in his Oration for Pla••ciu••, hee saith, That the flower of the Romane Knights, the ornament of the City, the strength of the Common-wealth, is comprehended in the order of the Publicans. And so it was an honourable memoriall that was left, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To him that had played the good Publican. Sueto∣nius in vita Vespasiani statim sub initio.
But in after times the quality of the Office it selfe, and the con∣ditions of the Officers became very much altered. For now men of inferiour ranke farmed those places, and tooke the Office upon an yeerely rent, and quickly brought the calling into disgrace. So that in the Gospel Publicans are branded with a speciall note of in∣famy above other men, and still goe hand in hand with the most notorious sinners.
And this, first, generally every where, because of their coveteous∣uesse, and racking exactions, which are the common fruits of buy∣ing or farming of Offices.* 1.202 Tacitus calleth them immodestiam pub∣licanorum, the immodesty of the Publicans, and mentioneth a ge∣nerall complaint against them in the time of Nero, and some refor∣mation of their injuriousnesse. And Suidas giveth them this cha∣racter, The life of the Publicanes, is open violence, unpunished ra∣pine, an unseasonable trade, and a shamelesse merchandise.
Secondly, More especially were men of this profession odious among the Jewes; because, whereas they held themselves to bee a freeborne Nation, and that they ought not to subject to any, nor pay tribute, but onely their dues to God, and homage to their
own King, these wretches, as enemies to the common Liberty, did help forward their subjection in exacting of custome, though they were of the same Nation themselves, complying too much with the Romanes company, contrary to Jews punctualnesse of sequestrati∣on from the Heathen, and too too much with their tyranny in aug∣menting those burdens of bondage which they had made heavy e∣nough before.
By this answer is approved what is said immediately before, a∣bout their extortion, that not onely they sided with the Romans, in putting the Jews their own Nation to tribute, but also did ag∣gravate the burden themselves, by exaction of more then was requi∣red by the Romane Governours. Now it is observable, that of the Pharisees and Sadduces the Baptist requireth affirmatively some du∣ties to bee done, Hee that hath two coates, &c. because these people stood upon their own righteousnesse, and pleaded perfection: there∣fore will hee try them by the touchstone of action: but of the Souldiers and Publicans, hee requireth only negatively, some enor∣mities to bee forgone: for they being notoriously and scandalously wicked, it was necessary they should first cease to doe evill, before they 〈◊〉〈◊〉 learn or bee brought to do good.
These were Romanes, or some of other Nations under the Ro∣mane pay; for no one can think that the Romanes would use the Jews for their garrisons in their own Countrey, le••t they should re∣bell: and here do the Gentiles first hearken to the Gospel.
The Baptist in his answer tyeth both hand, tongue, and heart, deed, word, and thought from the injury of another, their profession especially tending so much toward injuriousnesse.
First, hee forbiddeth them open violence in act, whether by blows, ravishing, plunder, firing, or such like mischiefes as at∣tend
the warres, and goe with Souldiers.
Secondly, secret underminings, by false accusing, abusing the power of the Superiour to the wrong of another, when their own could not reach, and sewing the Foxes skinne to, when the Lions was too short. And,
Thirdly, discontentation and repining at their wages, which in∣deed was the cause and originall of both the other. And so is that a main argument used by Percennius, which moved the great muti∣nie of the three legions in Pannonia, in the very entry of the Reign of Tiberius, Denis in diem assibus corpus & animam aestimari: How poore a thing it was that their lives and bodies were rated and set to sale but at ten farthings a day. Tacit. Annal. lib. 1.
It is observable in both the answers of the Baptist, to the Publi∣cans and to the Souldiers, that hee gainsayeth not their professions, but their abuse of them: to the one hee forbiddeth not to gather tribute, but to exact more: and to the other not to exercise Soul∣diery, but to practice violence.
Divers things there were that concurred, to make the Jewes to thinke of Christ, when they saw the Baptist, and to muse in heart whether hee were hee or no.
First, the first and the prime one was the agreement of the time. For they had learned by diverse pregnant evidences both in the Law and in the Prophets that this was the time when Christ should come: for now was the Scepter departed from Juda, now was the Law-giver or Sanhedrin slaine by Herod, now were the Romanes Lords of their Nation, and now were Daniels seventies expired, by which they knew that this was the time, and now they looked that the Kingdome of Heaven should appeare, Luk. 19. 11. and they ga∣ther together from all Nations to Jerusalem to see its appearing, Act. 2. as was hinted before.
When therefore, secondly, in this time of their great expectation, they behold the excellent sanctity, piety, and zeale; the admira∣ble strictnesse, austerity and Spirit; And,
Thirdly, the strange, unusuall and powerfull manner of the preach∣ing of the Baptist, it is no wonder if they entertained a doubtfull
and musing thought of him, whether hee were the Christ or no. And,
Fourthly, their longing desire and earnest wishing after Messias his comming, might something forward such a conceit, for fa∣cilè credimus quod volumus; and the Greek word doth import a de∣sire joyned with their expectation. So Christ in Gen. 49. 10. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Lxx, the expectation of the Nations; and their desire, Hagg. 2. 7. It is not unlike but the comming of the wise men, the words of Simeon and Anna, and other testimonies of Christ then come, were dispersed among very many, and notice taken of them, and this might bee a strengthening and helping forward of this surmise: but that the strangenesse of the Baptists birth, and of what befell his Father about it, should bee any induction or se∣conding thereunto, as some doe hold, is hard to bee beleeved, un∣lesse wee can thinke that either this people had forgot to look after the Tribe of Judah for the Messias, or that Elizabeths alliance to that Tribe, for shee was couzin to the Virgin Mary, Luk. 1. 36. did satisfie them if they looked after it.
Whereas some hold that John knew the thoughts of their hearts, by the Revelation of the Spirit, for it is said onely before that they mused of the matter in their heart, and put it not to question, it is farre more probable, that John came to know this their thought, by some outward expression of their own. For among so great a multitude, when they were all in the same doubt and hesitation, it was impossible, but there would break out some whisperings, que∣stions, arguings, or other token of the generall conceit, that even a slow and dull apprehension might in short time have found it out.
All the Evangelists have this answer of the Baptist, in regard of the substance, but in some circumstances there is difference among them. As first, whereas Luke saith, that these words were occa∣sioned from him by the thoughts of the people, Matthew, that hi∣therto hath joyned with him in this story, even to the very words,
hath no such thing as about the questions aforementioned, nor a∣bout this supposall, but joyneth this as a continued speech to the Pharisees and Sadduces: but this needeth to breed no scruple, seeing that it is not onely usuall, but also necessary among the foure, one to relate what another hath omitted, and one to declare at large, what another hath done in briefe.
Secondly, whereas both Luke and Matthew have set this testimo∣ny of the Baptist after other speeches of his made before; Marke, as was mentioned before, hath set it the first of all his Preaching, and indeed hath mentioned no speech else: But this hee hath done, partly because hee would hasten to the Baptisme, Preaching, and Miracles of Christ, partly because Matthew had set out the matter at large before; but chiefely to give us to know that this witnesse went along with John in all his Sermons, and to all companies that came to bee baptized.
Thirdly, whereas Luke hath alledged this speech as an answer to the peoples thoughts, John hath brought it as an answer to an open question, Job. 1. 25, 26, 27. And here it may be questioned indeed, whe∣ther these two speak of one and the same thing, & of the same time: But the resolution is easie, that they doe not. For as it is plaine by Luke, that these words mentioned by him, proceeded from John before the Baptisme of Christ, so is it as plaine by John, that those in him came from him after: for in ver. 26. hee intimateth that Christ himselfe had already stood among them, but they knew him not; No nor hee himselfe, but by the Holy Ghost, which hee saw descend down upon him, ver. 3. By which is confirmed what was said even now, that John made sure to beare this witnesse to Christ, at all times, and before all companies. Now because the eyes of the people upon himselfe, looked at the strangenesse of his Baptisme, and the sanctity of his person, therefore doth hee apply this his testimo∣ny accordingly, by comparing Christ and himselfe, and his bap∣tisme and his together, and proclaiming his own inferiority in both, as farre as baptisme with water onely, is below baptizing with the Holy Ghost, and further then the servant that unties his Masters shooes, below him that weares them.
Marke hath it in another tence, I have baptized: which either
may import the continuednesse of Johns baptizing, this being com∣pared with Matthew and Luke as Jansenius hath conjoyned them, I have baptized, and doe baptize you. Or, rather doth it intimate that hee still baptized the companies that came unto him, and then gave this testimony to them concerning Christ. For his preaching was first of repentance, and then having wonne the peo∣ple to be baptized, he brought them to the water and baptized them in the name of him that was to come after him, Act. 19. 4. So that these seeme to have been the words that he used in sprinkling or ap∣plying the water. I baptize thee with water, but a mightyer then I commeth, who shall baptize with the holy Ghost and with fire.
In the Greeke it is indifferently, with or in, answerable to the signi∣cancy of Beth the Hebrew preposition, either locall or instrumen∣tall: And according to both senses it may be taken here. For as it is undoubted that John brought those that were to bee baptized in∣to the River, Mat. 3. 6. 16. So is it almost as little to bee doubted, that when they were there hee threw and sprinkled the water upon them, both to answer the types of sprinkling that had preceded in the Law, and the predictions thereof that were given by the Pro∣phets: Ezek. 36. 25. understood by Hierome of baptisme, Epist. 83. So Act. 8. 38. The Eun••ch first goeth into the water, and then Phi∣lip baptizeth him.
As the forme of the Church was changed at the comming of Christ, from Jewish to Christian, and from Legall to Evangelicall, so is it no wonder if the Sacraments were changed therewithall. For if Christ were to give a new law, as Moses did the old, which the Jewes themselves confesse that hee must, and the Prophets had foretold that hee should doe; it was also necessary that he should give these new, as well as other things. But it is some wonder, that seeing hee instituted the Sacrament that should succeed the Passeover, so neer to the nature of the Passeover, as that it was a supper as well as it, that there should such a main distance and difference be between
Baptisme and Circumcision, the one of which should succeed the other; for what affinity betwixt washing with water, and cutting off of the foreskin? For the better viewing of the reason of which difference, it will bee necessary to consider the maine particulars of either Sacrament apart, and then may the Reader compare them together in their variety.
First, then, Circumcision to Abraham was a seale of the promise, thou shalt bee the father of many Nations: but to his seed, of the promise of the Land of Canaan, I will give to thee, and to thy seed, all the Land of Canaan: therefore thou and thy seed after thee, shall keepe my Covenant, Gen. 17, 8, 9. And such a different end may bee observed in the administration of baptisme to Christ himselfe, and the administring of it unto Christians. The text alledged sealeth the lease of the Land of Canaan to the seed of Abraham with the seale of Circumcision, and confineth that Ceremony onely to that Land, and onely to their continuance there. And upon this inference, [I will give thy seed the Land of Canaan; therefore shall they keepe my Covenant] it was that Joshua, as soone as ever they had set foot up∣on that Land, was commanded to circumcise them, Josh. 5. And from hence it will follow, first, that that Land must bee considered dilated, as farre as Circumcision went with the seed of Abraham, in Ishmaelites, Midianites, Edomites and others.
Secondly, hence they will be found to erect circumcision againe in the Church of Christ, that hold the called Jewes shall have a tem∣porall kingdome againe in the Land of Canaan.
And, thirdly, hence it may bee resolved why that Sacrament was deferred so long, and not given to the World before. Adam, E∣noch, Noah, Eber, &c. were not circumcised; because to them a fixed and setled place for the Church to reside together was not designed, but when such a one is designed to Abraham, then circumcision is given also.
The Land of Canaan was bequeathed to Sem by his father Noah, the occasion was, because Cham, and his Sonne Canaan derided No∣ahs nakednesse as hee lay asleepe in the midst of his Tent: when therefore that Land is to bee setled upon the right heires of Sem, to which God 〈◊〉〈◊〉 the Prophetick spirit of Noah intended it, a seale, and an assura••••e thereof is given in that member, which had beene derided by 〈◊〉〈◊〉, to his losse of that Land, and to his perpetuall
slavery. This was a maine reason▪ why Males alone were circum∣cised, and why in that member; because a male alone, and that member in him was so derided. Other reasons of the institution of the Ceremony, and onely for masculines, and in that part, might concurre for instruction [such as are given by Lumbard, Aquinas, Biel, Lyra and others] but that they were not of the nature or essence of the Sacrament, and that this forementio••ed was the vi∣gor and spirit of it, may bee concluded by these two things.
First, that Circumcision concerned not the children of Israel on∣ly, but the whole seed of Abraham: For those children of his by his Concubines, that lived in Arabia, as Ismaelites, Dedanites, Meda∣nites, Midianites, Shuhites, Amalekites, and the rest were circumci∣sed as well as Israel in Palestina. Those Countreys whither Abra∣ham had sent them to inhabite were once in the possession of Cana∣anites, till he obtained them by conquest of the foure Kings, Gen. 14. and thither he sendeth them with the seale of Circumcision up∣on them, which gave them interest in the Land there, as well as Isaac had elsewhere: Abraham taught his children, and his house∣hold after him to keepe the way of the Lord, Gen. 18. 19. which though this off-spring of his in Arabia did not long in other things, yet in circumcision it did. So that from hence may result the ob∣servation of another end, and reason of the institution of this Ce∣remony, namely, for distinction, not of Israel from other Nati∣ons, as Lyranus would have it, but of the seed of Abraham from all other people.
Secondly, howsoever all the Israelites dwelling before the com∣ming of our Saviour out of the Land of Canaan, as both of the Babylonian and Grecian dispersion, used Circumcision in Heathens Lands, and used it lawfully; yet it was because their claime and in∣terest to the Land of Canaan did still continue: nay, this was one reason why it held up some store of yeers after Christ his comming & ascension: but when Jerusalem was destroyed, and their lease of that Land of promise, either expired or forfeited, or both; then did this seale of it fall and come to ruine also, and might not law∣fully be used ever after: and when they must for ever relinquish the Land, they must for ever also relinquish this seale or Ceremony that had assured it. This well con••idered, will cause us also to observe:
First, that the interest of Israel in the holy Land began to shake,
when baptisme came to shoulder out Circumcision. Secondly, that John most properly preached much of the Kingdome of Heaven, for their earthly one began to cease when baptisme began to extin∣guish Circumcision.
As Circumcision it selfe had relation to the in••eritance of the Land of the Canaanites; so the fixed time for the administration of it; namely, the eight day seemeth also to have some aim and respect to the same thing. For seven nations were in that Land, which the Children of Abraham were to subdue and dwell in their stead, Ca∣naanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebu∣sites, Deut. 7. 1. Josh. 3. 10. In correspondency to this number of seven Nations that were to bee subdued, Jericho the first field fought in that Land, is compassed seven dayes, and seven times the seventh day. And in like answerablenesse, every child of Abraham•• for se∣ven day•••• was like the children of those seven Nations, but on the eight day he was to receive circumcision the pledge of that interest and claime that he had in that Land, which those seven Nations had usurped.
This then was the ground-worke and Originall of that Sacra∣ment, that every Sonne of Abraham might beare in his body the seale of the inheritance of the Land of promise, and the badge of distinction from all other people, and that this visible signe might make him strive after the invisible grace which it sealed, the in∣heritance of heaven, a••d walking as the peculiar of the Lord▪ From which appropriated and restrictive ends of the Rite, the necessity of the changing of it at the comming of Christ doth plainely ap∣peare: for when there was to bee no more distinction betwixt the children of Abraham, and other people, and no one land more pecu∣liarized then another, but of every Land and Nation he that feareth God, and worketh righteousnes is accepted of him; that badge of ap∣propriation, a••d seale of singularity, must either cleane come to no∣thing, or become unnecessary.
Now that baptisme did succeed in the stead thereof, some reasons may be given. As, first, because the Sacraments of the New Testament were to bee gentle and easie, in stead of the smart and burdensome ones of the Law. Secondly, because God would comply with men even in their owne common custome, of washing children when they are newly born, Ezek. 16. 4. 9. and turne the common to a sa∣cred
use, thereby to catch and winne them the more. But, thirdly, this one maine reason may serve for all; namely, the neere corre∣spondency that is between the Sacrament, and the thing signified, and the full significancy that the element beareth of the grace that it signeth forth. To which, fourthly, might bee added, that baptism tooke place in the Christian Church, to fulfill the types and predi∣ctions that had gone before of it under Moses Law, and before. As in the flood and Arke, 1 Pet. 3. 21. in the passage through the red Sea and Jordan, 1 Cor. 10. 2. in the purifications and sprinklings at the Sanctuary: But especially in foure remarkable particulars, was this fore-signified and typed out in a speciall manner.
First, in Jacobs admission of the preserved Sichemites to his fa∣mily and communion, Gen. 35. 2 And Jacob said to his houshold, and to all that were with him, Put away the strange Gods that are among you, and be cleane, and change your garments. Wherein hee injoy∣neth them three things for their admission to his Church. 1. To relinquish their idolatry. 2. To wash or baptize their bodies, for so must the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Make your selves cleane, be understood, and so is it well rendred by Aben Ezra. Especially, 3. since hee giveth order for the changing of their garments: All three containing the cleansing of their minds, bodies and cloaths. And there observe, first, that when Circumcision in the next chapter before had proved a Sacrament of death to the Sichemites; Jacob useth baptisme for admission of Proselytes in the stead thereof. Secondly, that the company to be admitted are females, [unlesse there were some Syrian male Idolaters] for all the males of Sechem were slaine, Gen. 34. 25. or at the least, the most of them, and therefore hee useth a Sacra∣ment which women also might come under, for under circumcisi∣on they did not come.
Secondly, in the admission of the Israelites to the hearing of the Law, by sanctification and washing, Exod. 19. 10. from which the Jewes themselves did ground the baptizing of Proselytes, as a speci∣all ground.
Thirdly, at the making of the Covenant at Sinai, the introdu∣ction of Israel to the visible Church, was by baptisme, or the sprink∣ling of water as well as of blood, as saith St. Paul, Heb. 9. 19. yea, and even the Jewes themselves. Our Rabbins teach, saith Rabbi So∣lomon, that our Fathers entred into the Covenant, and baptisme, and
sprinkling of blood: for there was no sprinkling of blood without bap∣tisme. R. Sol. in loc. 4. In that in these times of David and Solomon, when heathens converted to the Jewes Religion by multitudes, their admission to their Church was by baptism, and not by circum∣cision. And the ground worke of this their practise, was, because, Israel comming out of Egypt washed their garments; and the Priests comming from their common employments, to their function, wa∣shed their bodies: Let all be concluded in the words of the Talmud, Rabbi Akiba said, O Israel you are blessed: Before whom are yee ju∣stified or cleansed? Or who is hee that cleanseth you? It is your hea∣venly Father, as it is said, I will powre cleane water upon you. In Kippurim.
Our Masters say, That bastards and Gibeonites, shall bee all justi∣fied in time to come. And this is the doctrine of Ezekiel, as it is written, I will powre cleane water upon you. In Kiddushin.
Here the Schooles thinke they find a maine difference betweene the baptisme of John, and the baptism used in the Christian Church; because that was onely the baptisme of repentance, and the other of grace, and remission of sins: but that there was no essentiall or substantiall difference between them, shall be seen anon.
Though by this mightinesse of Christ above the Baptist, his omnipotency or all-powerfulnesse as he is God, may well and truly be understood, is many Expositors do take it, yet since John speaketh of him, as hee should shew himselfe among the people when hee came, aud in comparison with himself as concerning preaching and baptizing, it cannot be but his words have respect to some particular things, wherein Christ shewed this mightinesse above John, yea, even conversing among men in his humane flesh, and in what respected his preaching and ministeriall Office. And these may bee reduced unto these foure heads.
First, the power of miracles, which Christ had, but John had not: For John wrought no miracle, Joh. 10. 41. Nor was it fit he should,
since hee in whom that power rested as in its proper center, was so neere to come, and so ready to shew it.
Secondly, in the different power of the Preaching of John, and of our Saviour, and their conversion of the people, John many, but Christ farre more, as Joh. 3. 26.
Thirdly, in the seale and confirmation of their Doctrine and Ministery; for whereas John sealed it with his death, our Saviour did not onely so, but also with his resurrection.
Fourthly, in continuance and increase of their preaching, and Disciples, and this difference John sheweth himselfe, Joh. 3. 30. To which may bee annexed the excellency of Christs baptisme above that of Johns, which is the very thing that is in comparison, I bap∣tize you with water, but hee shall baptize you with the Holy Ghost.
The sense is but strained which delighteth so many, namely, that John confesseth under this simile, that hee is unable to resolve the great mystery of the incarnation; Seeing Matthew giveth this his speech in other words, and Marke by adding one word more to these, maketh it more necessary to take them in their literall mean∣ing. For Matthew hath it thus, Whose shooes I am not worthy to beare, and Marke, The latchet of whose shooes, I am not worthy to stoope down and unloose. Both joyntly shewing, that the Baptist hath no mysti∣call and figurative meaning in this his speech, but doth in plaine and downe-right termes averre his inferiority to Christ, that was to come after him, to bee infinitely great, and more then a servants that ties his Masters shooes, or carries them, is to his Master. For these meanest and basest of offices of servant to Master, hee instan∣ceth in, that hee might expresse the infinite distance betwixt him and Christ, the more to the life, and to the peoples apprehen∣sion.
Hence ariseth that opinion so mightily taken up in the Schooles, and imbraced, concerning the great disparity and difference be∣twixt the Baptisme used in the Christian Church, and the Baptisme
of John; for this (say they) could not conferre grace, but the o∣ther doth, and Johns was but as a mean betwixt the purifications of the Jews, and the baptisme of Christians. In which, first, the words of the Baptist are misconstrued, and secondly, there is a dif∣ference pretended where there is none at all.
For, first, John compareth not his own baptisme with ours, but his own with Christs. For that hee meaneth not the baptisme that Christ instituted to bee used by others, but that hee practised and exhibited personally himselfe, is plaine, In that hee mentioneth not water in Christs baptizing, which our Saviour himself doth, when hee speaketh of the baptisme that they meane, Joh. 3. 5. and in that hee saith personally that Christ should baptize, which with water hee never did, Joh. 4. 2.
Secondly, by the Holy Ghost, wherewith Christ should baptize, is not meant the grace concomitant to our Christian baptisme, as they suppose, but his sending down the extraordinary gifts of the Spirit, as is plaine by our Saviours owne exposition, Act. 1. 5. For John indeed baptized with water, but you shall bee baptized with the Ho∣ly 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 excel∣cent then Johns, wee have a better baptisme then the Apostles that first administred it.
Sixthly, and lastly, howsoever the Schooles without any stum∣bling, doe hold rebaptization of those that had received the bap∣tisme 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 no∣thing 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 un∣beleever, 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 resto∣ring 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 purg∣ing of men by the holy Ghost.
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 po∣sterity.
From Isai. 4. 4. The Lord shall wash the filthinesse of the Daugh∣ter 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 ho∣ly 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 sal∣vation of his chosen.
By the fanne in the hand of Christ, the most Expositors under∣stand the power of judgement that God the Father hath commit∣ted to him, For the Father judgeth no man, but hath committed all judge∣ment to the Sonne, Joh. 5. 22. And thus some take it for an argu∣ment against security to all: and others, against Apostasie to those that have been baptized with the holy Ghost: and that as the Bap∣tist 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 preach∣ing of Christ, and his power in the Gospel, then upon any other thing that concerned him in the worke of redemption, and this be∣ing in severall respects more regardable then his baptizing with the holy Ghost, it cannot bee imagined that John should omit to beare witnesse of him for such a thing, nay it had been to neglect to beare witnesse of him for the chiefe thing of all.
Secondly, because the Gospel or the word of God is the proper touchstone that tryeth and differenceth betwixt gold and drosse, truth and falsehood, pure and vile: and this is the instrument where∣with hee confoundeth every strong hold that exalteth it selfe against himselfe, Isa. 11. 4. 2 Thess. 2. 8. Revel. 1. 16. and 2 16. And,
Thirdly, because John speaketh of Christ as hee should presently shew himselfe among them, as it is apparent in the verse preceding, and not as hee should shew himselfe at the end of the world.
If these words and those that follow, bee applyed to the whole Church in all places, and at all times in generall, the application may bee very profitable and pertinent, as giving warning to all
men to bring forth the fruits of repentance, for feare of the judge∣ment to come, and so the end of this verse may bee of the same use with the end of the ninth to all men whatsoever; but that by the floore of Christ in this place is meant the Church of Israel, or the na∣tion of the Jews alone, may bee concluded upon these observations:
First, that the title given, His floore, is but the very Epithet of Isaiah, that hee giveth to Israel, Isa. 21. 10. Oh my threshing, and the corne of my floore: which though some Expositors both Jewish and Christian apply to Babel, yet let the Reader upon common reason, and serious examination bee the Judge.
Secondly, because the phrase of fanning of that Nation be∣tokeneth their finall desolation, Jer. 15. 7. I will fanne them with a fanne in the gates of the Land: and the Baptist seemeth in these ex∣pressions his fanne and his floore, to have reference to these two Pro∣phets.
Thirdly, because the words being thus appropriated to Israel, they have the more agreement with the verses preceding, which tell of the wrath to come upon that Nation, and of the axe already laid to the root of that tree.
Fourthly, the phrase of throughly purging, which the Greek word importeth, [and the same word is used both by Luke and Marke] denoteth a finall separation of the Wheate and chaffe, and an utter consumption of the wicked, and this being spoken onely to the Jews, and to those Gentiles that were mingled with them, they can∣not so fitly bee applyed to any thing as to that Nation, and their utter desolation; for God had often purged them before; but now their thorough purging is neere at hand, when Christ by the fa••ne of the Gospel shall have sifted and tryed them, and found them out, who was Wheate, and who was chaffe. And,
Fifthly, this Exposition is consented to, even by the Jews them∣selves, the more ancient of whom have held, that the comming of Christ should bee the finall desolation of their Nation. So doth their whole Sanhedrin confesse, Joh. 11. 48. This man doth many mi∣racles, and if wee let him alone, all men will beleeve on him, and the Ro∣mans shall come and take away both our place and Nation. And to the same tenour of confession is that collection of the Talmud cited ere while from the last verse of the tenth Chapter of Isaiah, and the first of the eleventh, where the fall of the forest and Lebanon, and
the comming of the branch out of the stemme of Jesse, are laid to∣gether. And to the same purpose doth the Chaldee Paraphrast ren∣der Isa. 66. 7. Before her paines came, shee was redeemed, and before the pangs of her birth, Messias her King was revealed. A Text from which Rabbi Samuel bar Nachaman in Bereshith Rabba concludeth that the destruction of the Temple, and the birth of the Messias should bee neere together.
And lastly, that this verse, as it was spoken onely, so also is to bee applyed onely to the Jews, may bee somewhat inferred from the Titles given to the parties spoken of, wheat and chaffe, which both grow from one roote, and come up upon the same stal k: re∣sembling fitly both the beleeving and unbeleeving Jews, or the god∣ly and wicked of them, both descended from the same nationall Originall. And to back this observation, it is observable, that where∣as our Saviour maketh his metaphor of Wheat and Tares, because hee would onely shew the difference betwixt the righteous and the wicked, the Baptist doth his of Wheat and chaffe, because he would not onely shew the same difference in condition, but also their agree∣ment and identity in Nation.
By Wheat and chaffe, might very well bee understood true and false doctrine, and the rather because the Scripture elsewhere calleth them by such tearmes, Jer. 23. 28. and maketh the fire of the Word of God, the tryer and touchstone of them both, 1 Cor. 3. 12, 13. 15. from Deut. 33. 2. and the rather still, because the words are spoken to Pharisees and Sadduces, which were both very erroneous in their tenets: but that it will bee very harsh to apply the gathering into the Garner, and the unquenchablenesse of the fire in re••erence to doctrine: therefore the two different titles are severally and pro∣perly to bee understood of righteous and wicked mens persons, dif∣ferenced in those their severall qualifications: and under this inter∣pretation may the truth or falsity of doctrine bee also understood: Now the righteous or Saints of God, are fitly compared to Wheat in diverse respects, as in goodnesse, usefulnesse, weight and fulnesse, whereas the wicked on the contrary are like chaffe, in being refuse, vile, unprofitable, light, empty, and fittest for the fire.
The observation is not farre amisse, especially the significancy and force of the Greek word regarded, that from hence inferreth, that the righteous lie scatteredly and dispersedly among the wick∣ed: but the word gathering doth not alwayes necessarily import so much, for a Leper was said to be gathered when hee was cleansed, 2 King. 5. 3. which was not from amongst men, but unto them: and the manner of speech here, seemeth to bee taken from the gathering of harvest or ripe fruits, Exod. 23. 16. or from the gathering of dying men unto their rest as Gen. 25. 8. 17.
Seeing that the maine intent of the verse is to shew forth the destruction of Jerusalem, as is proved before, by these words might well be understood the care and charge that God took of his faith∣full ones in that ruine, when by the warning of a voyce in the Tem∣ple that said Migremus hinc, let us flit hence, hee removed them to Pella, a place farre enough distant from the danger, but that our Saviour hath taught us to understand it of the rest in Heaven, in his parable of the Wheat and Tares, Mat. 13.
| St. Matthew. Chap. III. | St. Marke. Chap. I. | St. Luke. Chap. III. |
Ver. 13. THen 〈◊〉〈◊〉 Je∣sus 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 ••••ed to bee baptized of thee, and commest thou to me? 15 And Jesus an∣swering 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 hea∣vens were opened unto him, and he saw the Spi∣rit of God descending like a Dove, and light∣ing upon him. 17 And l••e a voice from heaven, saying, This is my beloved Son in whom I am wel plea∣sed. | —and was baptized of John in Jordan. 10 And straightway comming up out of the water, he saw the Hea∣vens opened, and the spirit like a Dove descen∣ding upon him. 11 And there came a voice from heaven, say∣ing, Thou art my beloved Son in whom I am well pleased. | ver. 21. NOw when all the people were bapti∣zed: And it came to passe that Jesus also be∣ing baptized and pray∣ing, the heaven was ope∣ned. 22. And the holy Ghost descended in a bo∣dily shape like a Dove upon him, and a voice came from heaven which said, Thou art my belo∣ved 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 Matt••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 Mat∣thias, which was the sonne of Semei, which was the sonne of Joseph, which was the sonne of Juda, 27 Which was the sonne of Joann••, which was the sonne of ••h••sa, which was the sonne of Zorobabel, which was the sonne of Sal••thiel, which was the sonne of Neri, 28 Which was the sonne of Melchi, which was the sonne of Ad••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 ••••se, which was the sonne of Eliez••••, 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 Arphax∣ad, which was the sonne of S••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 E∣noch, which was the sonne of Jared, which was the sonne of Malelee••, 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. |
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 Mat∣thew 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 loo∣ked 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 ge∣nealogie, 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 vi∣ctory 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.
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 recon∣ciliation 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 con∣ceived and borne before the conception and birth of our Saviour, Luke 1. 26. and so long a time did he preach and baptize, and pre∣pare for the great building of the Gospel before our Saviour him∣selfe, came, and by his own baptisme and preaching reared it up. For as our Saviour was baptized and entred into his ministeriall functi∣on, 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 re∣pentance, Luke 3. 3. And Matthew of the former thus, There went
out unto hi•• Jerusalem, and all Judea, and all the region round about Jor∣dan, 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 peo∣ple not to be baptized in a short space of time.
Now the reasons why Christ that needed no cleansing, being pu∣rity 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 a∣gaine.
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 perfor∣mance of that, which he injoyned to others, and by his owne com∣ming 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.
So Peter forbad Christ to wash his feet, not in any surly forward∣nesse, but in an holy humility, having an eye upon his owne un∣worthynesse. This refusall of John, being of the same nature, seem∣eth to have had respect to three things according to the severall per∣sons 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 Ma∣jesty and purity of him, with the basenesse and sinfulnesse of him∣selfe, 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 con∣fessing the unworthinesse of himselfe, and ponderating the ine∣quality 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 an∣swer 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 appre∣hend
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 di∣stinct 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 Commissi∣on from God to baptize all that should come unto him, should him∣selfe 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 Expo∣sition 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 admini∣stration 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 strain∣ed out of the Text to retort upon the Donatists, that maintained that this Sacrament administred by a wicked minister availed no∣thing, 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 incarnati∣on 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 Spi∣rit 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 con∣firmation 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 confirma∣tion in that wherein hee was before instructed, nor that neither so much for himselfe as for the people.
Hee meaneth not, with the baptisme of water, which hee him∣selfe 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 ho∣ly Ghost, ver. 11. and it cannot bee doubted that when John speak∣eth of beeing baptized by Christ, hee meaneth the proper baptisme wherewith Christ baptized.
Thirdly, it is not consonant to reason, that John should com∣plaine 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 batiz∣ed, 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 ne∣cessity, but sometimes conveniency. And so doth the Rabbin word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indifferently signifie, and diverse words that signifie necessity in other tongues.
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 Ex∣positors, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.
The greatest doubt and difficulty in this clause is, what our Sa∣viour meaneth here by righteousnesse, which being resolved upon, the other smaller words, and lesse scrupulous in it, will offer them∣selves 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 righ∣teousnesse 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 onely in this one particular of being baptized, and when hee had perfor∣med 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 righ∣teousnesse for justice distributive, and baptisme for a speciall part or act of it: For hee that is baptized, saith Ludolphus, pleaseth God, pit∣tieth his own soule, and edifieth his neighbour by his example, and so fulfil∣leth 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.
Fifthly, 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 be∣commeth us, because wee are sent of God the Father, to call men a∣way 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 righ∣teousnesse, 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 punctu∣all 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 appli∣cation 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 righteous∣nesse, or every thing whereby the righteousnesse of man may be for∣warded and promoted, and because John was the Minister of Bap∣tism; 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 a∣right] 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 righte∣ousnesse, personally in himselfe, was requisite to the sanctifying of
such things to others, whereas his very institution of any such a thing giveth validity sufficient to it without his owne actuall exam∣ple: 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 onely 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 typi∣call. Not denying his fulfilling the morall Law neither, for that he performed to a tittle, being without the least taint of finne, ei∣ther 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 ma∣teriall. And to this exposition of righteousnesse, namely, for the equity of the Ceremoniall or typicall Law, not onely 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 necessa∣ry 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 predicti∣ons 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 mat∣ter now in agitation, and the baptisme of Christ also, how they
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were both fully and plainely prefigured under legall Rites and Ce∣remonious observances, was shewed before.
Thirdly, it was requisite that Christ should fulfill the Ceremoni∣all 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 Ce∣remoniall, 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 con∣firmation 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 Ce∣remoniall 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 in∣to 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.
Not all that were to be baptized by John, for the contrary is evi∣dent, Joh. 3. 23. where John is baptizing a twelve moneth after this; but all those that were reckoned by the Evangelist before, from Je∣rusalem and Judea, of Pharisees, Sadduces, Publicanes, and Souldi∣ers, which he now reckoneth up in this summa totalis of All the peo∣ple, 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 wo∣men 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 belee∣ved him.
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 o∣ther texts, and collection from other places, whcih about the first will give very full satisfaction, about the second indifferent, and a∣bout the last, little or none at all. The time then of his being bap∣tized, that is, the time of the yeere, is onely, 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
justly 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 ve∣ry 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 con∣firme the Covenant for many for one week: or in that one week ra∣ther, namely, which hee reckoneth the last of the seventy: for first, hee nameth seven weeks by themselves, and then sixty two by them∣selves, ver. 25. which every one knoweth make sixty nine; and then comming to speak of the last week which was to make up the seven∣ty, hee saith, that in that one weeke, Christ shall confirme the Cove∣nant 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 sa∣crifice 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 ex∣act 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 resem∣blance 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
a 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 consi∣dered that hee dyed at Easter, it will readily follow that hee was baptized halfe a yeere before that time of the yeere, namely in the moneth Tisri, or September; And it being againe considered that hee was baptized, when hee was just entring upon a new yeere of his age, as shall be observed anon, it will thence likewise follow that hee was born at the same time of the yeere also. And who is hee that can imagine that the renownednesse and fame of this month in the Old Testament, both before the Law and under it, was for any other thing so much as in reference and prefiguration to, and of these glorious things?
Now though there bee these assured evidences of the time of the yeere when our Saviour was baptized, yet is there but conjecture of the time of the moneth: And that may most consonantly bee con∣ceived to have been at the Feast of Tabernacles, which beganne the fifteenth day of the moneth, Levit. 23. 33. upon these probable and not altogether unsatisfactory reasons.
First, because hee dyed on the fifteenth day of the moneth Abib or Nisan, the day after the Passeover, and to make the odde halfe yeere, spoken of before, an exact and just halfe yeere indeed, his baptisme must bee fixed on the fifteenth of Tisri.
Secondly, the two other of the three solemne Festivals, the Passe∣over and Pentecost, Christ accomplished, or fulfilled what they sig∣nified, by his death at the one, and by the giving of the holy Ghost at the other, and there is no reason to thinke the third, or the Feast
of Tabernacles any lesse figurative, or typicall then the other, and as little to think that hee should leave the equity of that unsatisfyed more than the other, and if hee answered not that in his birth and baptisme, hee answered it in nothing at all.
Thirdly, the very nature of the Feast of Tabernacles, and the oc∣casion and reason of its institution have a forcible reference to such a thing. For though Moses hath given but this reason for one Cu∣stome and practice which they used in the Feast, Yee shall dwell in boothes seven dayes, that your generations may know that I made the chil∣dren 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 commissi∣on to build the Tabernacle, which had beene suspended because of that sin; on the tenth day of the moneth Tisri, [which according to our account was about the two or three and twentieth day of our September] he comming down from the Mount, bringeth these glad tydings of peace & reconciliation to the people, for which that day was observed for the day of reconciliation or expiation ever after: and the people now hearing that they must make the Tabernacle in which God would dwell among them, and that they must not re∣move from the place where they were, viz. from Mount Sinai, till that be finished, they then addresse themselves to pitch their tents, and make them booths for their winter abode there, and instantly fall upon the worke of the Sanctuary, and this was it that was the occasion of that solemne Feast in succeeding times. Now let the substance bee laid unto the shadow, and the Antitype and figure brought together, and the application is not onely sweet, but also somewhat evincing. For since the occasion of that feast was God comming to dwell among the people in his Tabernacle and that now first begun or exhibited, and this just halfe a yeere after their first delivery from Egypt; observe how fully these are answered in Christs shewing himselfe to the world at his baptism, in whom God dwelleth among men; and this the first revelation of him to the world, and this just half a yeer since John began to publish the deliv••ry of men from the bondage of Sin and Satan, by the preaching of the Gospel.
Fourthly, the Consecration of the Temple of Solomon was at this very time, namely, in the seventh moneth, or the moneth Ethanim, which is all one with Tisri, and thence the service of it began, 2 Kings 8. 2. Now since Christ himselfe averreth that the Temple was a figure of his body, John 2. wee may follow the Allegory with the more boldnesse, and apply the dedication of that, and the time of the dedication, to his consecration by his baptisme, to his ministeriall service, and parallel them both in the very same time.
Secondly, the certaine and determinate place where our Saviour was baptized, cannot absolutely bee fixed and resolved upon by any warrant of Scripture: though many have been so confident as to point it out, and to shew a crosse set in the very place of the River, and miraculous curing of 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 remark∣able,
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-moneth after this, Joh. 3. 23. that was also out of the precincts of Judea, and distant somewhat from the banks of Jordan, and the waters there, the waters of the place it selfe and not of that ri∣ver. And this sheweth the reason more plainly, why Luke in the clause next before this that we have in hand, summeth up the bap∣tism of all the people, before hee speake of our Saviours; because that there were now collected out of Judea, all the harvest of belee∣vers 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
on either side, and consequently foure miles from each other.
Thirdly, That these two great squadrons consisting either of them of so very many thousands marched in an extraordinary breadth, because they were to passe over in a reasonable time, it will follow hereupon, even past all denyall, that this their passage took up all the length of Jordan, that it had in Judea, or very neere it, so that the place wee seek for, is within this compasse: and by this wee may observe the substance sweetly answering to the figure, and way made through the waters of Jordan, to the heavenly Canaan by baptisme, in the very same place where there was to the earthly, by its drying up.
Thirdly, The manner of his baptizing differed not from the common manner that John used with others, save in one particu∣lar. 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 in∣to 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 Que∣re 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 bap∣tize 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.
The invention of Auricular confession hath invented a strange Exposition of this clause. For the rest of the people, say some, stan∣ding in the waters, I know not how deepe, after they were bap∣tized, confessed their sinnes unto John before they came out, being detained there by him, untill they had so done, but Christ, be∣cause
hee had no sinne, needed no such confession, and therefore hee came suddenly out of the water after hee was baptized. A glosse that includeth impossibilities. For neither was it possible that so great multitudes should bee baptized in so short a time, if every one made a singular confession of their sinnes to John; nor was it possible that John should indure so long in the water as this worke would require, and never come out: for if they stood up to the neck in the river, I cannot think but that hee also stood some deep∣nesse in the water. But this speedy comming of our Saviour out of the water after hee was baptized, is expressed by the Evangelist, on∣ly 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.
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 wa∣ter. Now since Christ had no sinnes to confesse of his owne, the te∣nour 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 pray∣er at this time was for what followed upon his prayer, the sending down of the holy Ghost, and the glorifying of him by a testimo∣ny 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.
Thirdly, it being considered that our Saviour was to enter now upon the great worke of Redemption, and the preaching of the Gospell, it will bee the lesse strange to conceive that hee prayed for the visible sealing of him to that work and office by the Holy Ghost, and for a testimony of him that hee was the Messias.
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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 re∣solve, because of diversity of opinions, and probabilities severall wayes.
First, Some deny the opening of the heavens at all, but under∣stand that Christ saw them opened, and the Holy Ghost descending, intellectually onely, or by spirituall vision, as Ezekiel saw the Hea∣vens 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 opi∣nion also is confuted by the word that Marke useth, differing from the other two. For though the phrase, The Heavens were opened, would admit of such a Metaphoricall or comparative exposition, yet when Marke saith expressely, that the heavens were cloven, or
parted asunder, for so is his word in the Originall, [the Syriack expresseth it by the very same word that the Chaldee Paraphrast u∣seth 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 vi∣sion then that that was spoken of before: For it may also bee under∣stood, saith hee, of an intellectuall vision, namely, that Christ [bap∣tisme 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 onely resteth, what heaven it was, whether the A••reall or Aethereall, for so are the heavens properly distinguished, accor∣ding to the significancy of the Hebrew word Shamaiim, which im∣porteth a duality, or a thing doubled. Answer. It was onely the Aereall, for that is called Heaven, and the Firmament, Gen. 1. 8. 20. as may bee confirmed by these reasons:
First, Because there needed no further scissure in the Heavens, then the renting of the clouds in the middle Region, either for the descen∣ding 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 hea∣ven, 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 o∣pening of the Heavens which the Law had shut, and thus were the heavens shaken, when the desire of all Nations came first to bee re∣vealed
openly, as Hag. 2. 6, 7. The very same difference of expres∣sion that is betwixt Saint Marke and the other Evangelists, is be∣twixt the Hebrew, and the Lxx. in Isa. 64. 1. for the Originall rea∣deth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou wouldest or hast rent, but the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If thou open the Heavens, &c.
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 sin∣gular 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 neces∣sarily inforce u•• to understand it otherwise then onely to his view or beholding, namely, to his prayer: as the phrase is used by him himselfe, Knocke, and it shall bee opened unto you. For had the Evan∣gelist intended onely to shew how hee saw this apertion in the Hea∣ven, hee might have joyned John with him in the same sight; but hee would give us to understand by the phrase that hee hath used singularly of Christ alone, that the heavens were not onely opened to his sight, but for his sake. And from hence may bee confirmed what was spoken before concerning his prayer, namely, that it aimed at such a thing, as Elias prayed, and the heaven was opened and fire came down upon his Sacrifice. Thus heaven that was shut to the first Adam, because of his sin, is opened to the second, because of his righteousnesse, and to all that by faith are partakers of it.
This is to bee understood as that before, of Christ onely, and af∣ter
the same sense, or to the same purport. But since it is certaine that John saw this as well as hee, as is also observed before, and yet none of the three Evangelists that record the Story, have given any undoubted or plaine evidence of any such a thing; it may like∣wise be questioned whether the rest of the people which were there present did see this sight as well as Christ and John. Theophylact is pe∣remptory in the affirmative; For all of them, saith hee, saw the Spi∣rit 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 mar∣veile; for who could conceive any other thing? And yet upon the weighing of these Reasons following, wee may very well bee per∣swaded to beleeve the contrary, or that this Heavenly specta∣cle, and divine voice was conspicuous and audible to none, but one∣ly 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 maintain∣ers 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 con∣ceale 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
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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 peo∣ple 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 preach∣ing, 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 wit∣nesses for such a purpose, that they thereupon might the more con∣fidently 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 ser∣vant 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 sup∣pose 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 distin∣guished 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.
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 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 indiffe∣rency, whether to apply it to Christ or John.
But, secondly, it seemeth rather to bee understood of John, be∣cause 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, be∣cause he saith, He saw him descending and comming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 up∣on on him. Had it been said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes signifieth recipro∣cally himselfe, as our Lexicons doe give examples, and as it is of force to be taken in Saint Marke in this place, like as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some∣times doth not signifie reciprocally, as in the Lxx, in Judg. 7. 24. But why should wee take the word out of its commonest and pro∣perest
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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.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 neces∣sary to observe that wheresoever hee is so called, it is in the Hebrew the Spirit of Elohim, in the plurall number, and sheweth his procee∣ding 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.
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 cal∣led 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Holy Spirit onely, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 1. 4. and so doth the Syrian call him Ruh••a dekudsha, in this place.
This descending of the Holy Ghost was, first, partly for the sake
of 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 en∣ter 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 begin∣ning of it. The carnall rites of Moses were now to vanish, and his corporall and ceremoniall observances to bee changed into a spiri∣tuall worship: and neither at Jerusalem, nor at mount Gerizim, nor elsewhere, must there bee any more adoration, with fleshly and earth∣ly 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 ap∣parently 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 up∣on him and there abideth.
God is said to descend, not that hee moveth from place to place, or commeth where hee was not before, for hee is incircumscripti∣ble,
and every where, and filleth all places: but in that hee shew∣eth 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 him∣selfe to Abraham, Lot, and the Sodomites in the visible and conspi∣cuous representation of men: So is hee said to have come down upon Mount Sinai, because of the outward revealing and expressi∣on of his presence there. And so the Chaldee Paraphrast under∣standeth 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 sto∣ry, 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.
First, It was convenient that the Holy Ghost should reveale him∣selfe 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 expres∣sed and revealed to bee a personall substance, and not an operation of the Godhead onely, or qualitative vertue. For qualities, ope∣rations 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 demonstra∣tion of the Trinity might bee made at this beginning of the Go∣spel. For it may bee observed in Scripture, that the Holy Ghost hath a speciall regard to expresse this mystery upon singular occa∣sions, 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 Mo∣ses
beginneth 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 teach∣eth 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 read∣ing of the story of his Creation might learn to remember his Crea∣tors in the dayes of his youth, as Solomon with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 up∣on 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 Mo∣ses 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 en∣trance 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 him∣self. 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
their names Baptize them in the name of the Father, and of the Sonne, and of the Holy Ghost. Matth. 28. 19.
It is thought by Austin, and after him by Aquinas, that this was a very living Dove, not of the flock indeed of common Doves, but immediately created by God for this purpose, but created as true a living Dove, as any of them: and the reason they give for this their opinion is this. Because it is not to bee said that Christ alone had a true body, and that the Holy Ghost appeared deceiveably to the eyes of men, but that both those are to bee said to bee true bodies: for as it was not fit that the Sonne of God should deceive men, so was it not fit that the Holy Ghost should deceive them neither. But it was no difficulty to the Creator of all things, to make a true body of a Dove, without the helpe of other Doves, as it was not hard for him to frame a true body in the wombe of the Virgin without the seed of man. So they, too punctuall where there is no necessity, nor indeed any great probability. For,
First, what needed there a reall living Dove, when an apparent onely would serve the turne? For the descending of the Dove was, that there might bee a visible domonstration of the Holy Ghost his resting upon Christ, and anoynting him for his Ministration: so that the visibility of the Spirit was as much as was required, and there needed no reality of a living body.
Secondly, The Text saith expressely in all the Evangelists, that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like or as it were a Dove; which plainly sheweth the similitude to such a thing; and not the being of the very thing it selfe.
Thirdly, In apparitions of the like nature, when the furthest end of the body appearing, was but for visibility, the bodies that were seen, were not of the very existency and nature of those that they represented, but of another. As the Angels that appeared in humane shapes, had not very living humane bodies, but onely bo∣dies assumed and framed to such a representation: And so the fire in the bush, on Sinai, and with the cloven tongues, was not very reall fire, but onely a visible resemblance of it, and the like must bee held of this Dove, or else it will bee such an apparition as ne∣ver was before, nor since.
Fourthly, The parallell betwixt the appearing of our Saviour, in humane flesh, and the appearing of the Holy Ghost, in a living Dove, is not onely very improper, but also somewhat dangerous. For if they appeared alike, then may the holy Ghost hee said to bee a very Dove [for Christ was a very man,] and that were impro∣per, 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 appea∣red, was not looked after, but onely the 〈◊〉〈◊〉, and the spi∣rit 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 Aqui∣nas 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 hea∣ven, 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 ima∣gined 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.
In the strictnesse of the Greek, it is comming upon him, which is to the very same signification: especially the addition of the Bap∣tist 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, be∣cause 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 wilder∣nesse.
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 pro∣perly gone single, one without the other: the descending of the Dove to point out to whom the voyce was intended, and the de∣scending of the voyce explaining what was meant by the descend∣ing of the Dove.
Both the Talmudick, and the latter Rabbins make frequent men∣tion 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 Prophe∣cy 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 be∣leeved; one allegation in the Talmud shall serve for all, concerning
Jo••••athan the Chaldee Paraphrast. When Jonathan the Sonne of Uz∣ziel, 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 un∣fitly, 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,
The opinion that these words were spoken by an Angell, depu∣ted
by God for that purpose, which some do hold, is not onely im∣proper, but also dangerous: improper, because it crosseth a plain and facile Text; and dangerous, because it bringeth a created An∣gell into a kind of equality, and compartnership with the sacred Trinity. For,
First, Why should there bee any surmise of such an Angell▪ ut∣tering 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 An∣gels 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 An∣gell, 2 Pet. 1. 17.
In Marke and Luke it is, Thou art my beloved Son, &c. whereas Mat∣thew expresseth it, This is: which though it shew some difference, yet is it not materiall; nor doth the difference breed so much dif∣ficulty, 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 onely as spoken of Christ, and not to him, but poin∣ting 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 Mi∣nistery.
Agreeable to this age of Christ, when hee beganne his Ministery,
was 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 moneth, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were thir∣ty, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Savi∣our, 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 bap∣tized in Tisri.
Thirdly, That since his last residence in Bethlehem, to his first ap∣pearing
publickly 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 Christi∣an 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 ex∣actly 4000. both the City and the Temple that then was, was de∣stroyed never to bee repaired or rebuilt againe. And from that time most properly began the Kingdome of Heaven, and the new Hierusa∣lem, when that earthly Kingdome, and that old City were utterly ruined.
At every descent in this Genealogy, the word Jesus is to bee un∣derstood, otherwise the first and last descents are improper, and dif∣ferent in stile from all the rest. For Joseph was not the Sonne of Heli, but onely 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 sup∣ply therefore is thus to bee made to make all proper, Jesus, being as
was 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 onely 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 onely: Now be∣cause 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 onely 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 inten∣ding 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 Jo∣seph 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 o∣ther 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, onely 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.
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.
2 Sam. 5. 14. 1 Chron. 3. 5. It is like that hee was named after Na∣than 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 num∣ber of persons in the Genealogy of Mary, betwixt David and the cap∣tivity, exceed the number in the Genealogy of Joseph, in Mat. 1.
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 whe∣ther 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 Mo∣ses 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.
The Seventy translatours indeed read Gen. 10. 24. thus, Ar∣phaxad begat Cainan, and Cainan begat Sala, and Sala begat Eber. And in Chap. 11. they say, Arphaxad lived 135 yeeres, and be∣gat Cainan, And Cainan lived 130 yeeres and begat Sala, and Cai∣nan lived after hee begat Sala 330 yeeres. And from hence hath Saint Luke without controversie taken in Cainan into this Ge∣nealogy, a man that never was in the world, but the warranta∣blenesse of this insertion will require divers considerations to find it out. As let the Reader bee pleased seriously to rumi∣nate upon these.
First, That the Seventy Translatours did that worke un∣willingly, 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 Ptolo∣my Philadelphus, for whom they translated, had carryed away an hundred thousand Jewes captive into Aegypt, as saith Ariste∣as, 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 can∣not 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 con∣ceale the Truth and treasure of the Scripture from the Hea∣then,
and 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 tran∣slation. How they have dealt in this kind, there is none that e∣ver 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 unvowel∣led. But this ignorance was also voluntary in them, they not caring to mistake, so that they might doe it with their own se∣curity.
Their generall care was, that since of necessity they must tran∣slate 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 pla∣ces 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 po∣tent 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 seven∣ty soules of Jacobs family, that went downe into Aegypt, were e∣quivalent, 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) e∣specially 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,
both 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 se∣venty. The Translators to spoyle the summe, which night prove perilous, have added two more, and both of the same name, Cai∣nan, 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 Cai∣nan, and Cainan begat Sala.
In which additions, these two things are very observable.
First, The place where they have thrust in these two men: Name∣ly, 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 corrup∣tion of Religion in those times: And it is without doubt, the tran∣slators 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 to∣gether.
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 vexa∣tion at all times, to heare, or to thinke of the Gentiles being cal∣led, 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
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the 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 sorrow∣ing 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 un∣locking 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 Gen∣tiles, Saint Paul, so hee wrote his Gospell for the Gentiles: there∣fore whereas Matthew writing his for the Jewes, deriveth the Gene∣alogy, but from Abraham the first Father of the Jewes, This E∣vangelist 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 peo∣ple made, as there was before. This being the intent of the Pede∣grees placing here, as the very placing of it doth inevitably evince, it is not onely warrantable, but also admirably divine, that Luke taketh in Cainan from the Seventy.
For first, writing for Heathens, hee must follow the heathens Bi∣ble in his quotations.
Secondly, In Genealogies hee was to bee a Coppier, not a Cor∣rector.
Thirdly, and chiefely, In following this insertion of the Lxx. hee imbraceth not their error, but divinely draweth us to looke at their intent.
When 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 Sep∣tuagints owne authority, or from the matter which they in∣serted in distaste of the calling of the Heathen, hee maketh com∣fortable 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 o∣ther 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 langua∣ges, should bring Japhet into the tents of Sem: which thing was now ready to beginne, when Christ at his baptisme is an∣nointed 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 Sanctu∣ary for a good by the command 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 A∣dam, 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 frequent∣ly as they goe along, as a thing of chiefe and choyce observati∣on: which wee shall take up and observe, as wee proceed.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used for a lawfull under∣taking, and a successeful pro∣gresse in it, in Plat. in Phaedro concerning Isocrates, and in Isocr. himselfe ad Demonic.
To compile a narration, Syr. Erasm. Bruciol. &c.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: It signifieth in Scripture style, not onely the certainty of the things done, but also the certain beleefe that they were so done. See Rom. 4 21. & 14. 5. Col. 22 1 Thes. 1. 5. 2 Tim. 4. 5. Heb. 6. 11. The Lxx: once use it in a bad sense, Eccles. 8. 11. for settlement in evill.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here were traditions of the highest forme that ever were any, Delivered by Christs own Disciples, and generally beleeved and intertained, yea, and com∣mitted to writing, and yet made nothing worth in comparison of Scripture.
Or From a∣bove.
In Order, either in order to those that have written before; As they have done, so it seemed good to mee to doe also after them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, Act. 3. 24. or in order of story, for the generall, as to lay down Christs Conception, Circumcision, Baptisme, Preaching, Death, Resurrection, methodical∣ly, and as one followed another; but for the particulars, of Christs Journies, Miracles, Speeches, &c. wee shall find in the progresse of the story, that hee doth not so precisely observe the very order. So that the former sense doth seem to be the better.
1 Luke held it not unlawfull, nor unfit for a Layman to read the Scriptures. 2 He held not ignorance to be the mother of Devotion, nor an implicite faith sufficient for salvation.
Psal. 68. 11.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Epithe•• for men of ranke as Act. 24. 3. & 26. 25.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See Act. 18. 25. & 21. 2. Rom. 2 18. 1 Cor 14. 19. Col. 6. 6.
Not pronoun∣ced, but substan∣tial, not the voice of an articulate speech, but the begotten sub∣stance of the di∣vine efficacy. Ig∣nat. Martyr. in epist. ad Mag∣nes. So Clem. Alex. strom. 5.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Article joyned to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shew∣eth that that is the Subject, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that want∣eth it the Predicate.
Some end the sentence here, and some but begin it, and some nei∣ther, but bring it a step further: Some point thus: All things were made by him, and without him was nothing made. That which was made in him was life. A reading which Chrysostom. Hom. 5. in Joh. saith was used by Hereticks, whereby to prove the Holy Ghost to be a Creature. And this is the very rea∣ding of the vulgar Latine. Others have read it thus: All things were made by him, and without him was nothing made which was made in him. And then they began a new sentence, Hee was life, &c A reading conceived to have been used by the Manichees, whereby to prove duo principia, a good, and a bad.
From Mal. 3. 1. & 4. 5. And thus do the two Testaments joyne together,
The Baptist was a light, John 5. 35. but not that light that was to come: as the light of the three first daies of the Creation, without the Sun.
It may bee either read, which comming into the world, lighteth every man, or as our English hath it; which latter is approved the true. 1. By the very place where the word comming, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lyeth, for it followeth not immediately the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so being joy∣ned with it, reason and the custome of Grammar tell, that it should be construed with it. 2 It is ordina∣ry among the Jews to call men by this Per••phrasis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such as come into the world, which Idio•• of the Hebrews the Evangelist followeth here. The Syriak readeth as wee do.
As it were into his own house, or among his own peo∣ple, as Joh. 16. 32. & 19 27. Act. 4. 23. & 21. 6.
In ver. 11. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in v. 12. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which though they signifie the same thing, yet might some distinction of sense be observed in the distinction of words: For Christ came among the Jewes bodily, yet they would not so much as receive him bodily, nor acknowledge him for Messias at all; but comming among the Gentiles by his word and spirit, they received him spiritually.
In ver. 11. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in v. 12. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which though they signifie the same thing, yet might some distinction of sense be observed in the distinction of words: For Christ came among the Jewes bodily, yet they would not so much as receive him bodily, nor acknowledge him for Messias at all; but comming among the Gentiles by his word and spirit, they received him spiritually.
As: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kimchi in Miclol: as Numb. 11. 1. The people became as murmurers, Prov. 10. 20. The heart in the wicked is as little worth: that is very murmurers; very little worth: so here, The very glory of the onely begotten.
2 Sam. 7. 2. For thy words sake, which in 1 Chr. 17. 19. is ex∣pressed, For thy servants sake, the title of Christ, Psal 4••. 2.
I adjure thee by the Heaven, &c. I adjure thee by the word of the Father.
Prov. 8, 27. 30.
Deut. 30. 20. Ps. 66. 9. Prov. 4. 13. Joh 5. 24 & 6. 35. & 20. 31. Col. 3. 3, 4. 1 Joh, 5. 12.
Eph. 5. 14. 1 Pet. 2. 9. 1 Joh. 2 8.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
See Isa. 25. 7. & 32. 3. & 9. 30. 2 Cor. 3. 13. Heb. 12. 18.
or Priviledge, dignity, or li∣cence, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i•• used 1 Cor. 8. 9. and 9. 5, 6. 〈◊〉〈◊〉 5. 4. Mat. 7. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Arist. E••h. 8.
Apollinaris from this clause, the word became flesh, would wicked∣ly conclude, that the word assumed not an humane soule, but onely hu∣mane flesh, and that the God∣head served that flesh in∣stead of a rea∣sonable soule. Confuted, Luke 5. 52. Mat. 26. 38.
Herod writ∣ten with Cheth in the begin∣ning, signifieth feare or trem∣bling, as the trembling cow∣ardise of Gedeons souldi∣ers, named the well Harod, Judg. 7. 1. &c. But the Syr and Arab. write this with He.
John Bap∣tist of the Priestly line, both by Father and Mother.
The Se∣venty call the wife of Aaron, the first Priest by the same Name, Exod. 6. 23.
Such couples were Abraham and Sarah, Isaac and Rebeccah, Elk••nah and Hannah; both righ∣teous, and a long time childlesse.
Throughout the Scripture, want of Children is ascribed to the woman.
An Hebraisme, as Gen. 18. 11. 1 Kings 1. 1. &c.
The Worship of God in the Temple was said to Hee before him, Exod 23. 17. Lev. 1. 3. 11. And the ARke being the representation of Christ, is called his face, Psal 105. 4. yea, even God himselfe, Psalme 132. 5.
Compare the appearing of the Angel Gabriel to Daniel, about the time of Incense, Dan. 9. 21.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used by the Lxx. to expresse Pharaohs trouble upon his dreame, Gen. 41. ••. and his Servants upon theirs, Gen. 40. 6. Compare Judg. 6. 22. & 13. 22. Dan. 8. 17. Job. 4. 14.
As Gen. 15. 12.
John, the same with Jo∣chanan, so fre∣quent in the Old Testament, 〈◊〉〈◊〉 Chron. 3. 19. & 6 9. & 12. 12. & 26. 3. and 2 Chron, 17. 15. & 23. 1. and 28. 12. Jer. 40. 8.
As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Job 3. 12. The Arab. addeth thou shalt have great joy.
As Gen. 21. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: of the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: used by the Lxx. for it, Lev. 10. 9. Numb 6. 3. Esa. 5. 11. and 28 7. &c. which some∣times signifieth Wine; as Num 28. 7. but most commonly any thing that will cause drunken∣nesse. Wine of fourty dayes old, is called Shikar; saith, R. Menehem. on Lev. 10. and so the Chaldee pa∣raphraseth it, Numb. 6. 3. and: 8. 7. Judg. 13. 4. But, any thing that will make one drunke, is called Shekar, whether it bee made of Corne Honey, or Fruits. Ab. Ezr. on Lev 10. P. K••••nch, in Miclol. Brucioli his Italian, and the French, expresse it by Cerevisia; Ale, or Beere.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as Moses, Act. 7. 20. Jer. 1. 5.
Heb. Elijahu: 1 King. 17. &c. and there turned by the Lxx Eli••n: but in Mal 4. 5. the Hebr. hath it Eliah, and the Lxx. Elias.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: In, or by the wisdome.
As Gen. 18. 1.
Dan. 8. 2. & 9. 21.
This ••elateth to his assuming a visible shape
So a signe is given to 〈◊〉〈◊〉 with a Behold! Isa. 7. 14. compare Ezek. 3. 26.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Mat. 2. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 8▪ 23.
At the fist burning of Incense, the Priests miscarried, Lev. 10. and thus that rite which the Jews value for the highest of all legall offerings, beginneth with ignorance, and concludeth with unbeliefe. Prophecy was struck dumbe a great while agoe, and now is the Priesthood so, as well as it.
Observe the same space Gen. 7. 24. if cast into mo∣neths, and Rev. 9. 5.
So read also the Syrian and Arab. though the words on me, be not ex∣pressed in the originall unles included in the preposition, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
See 1 King. 9. 11. Isa. 9. 1. and in the Lxx: in Joel 3. 4. Ezek 47. 8.
This dal∣leth to remem∣brance the old renowned Pa∣triarch Joseph. Gen. 37. both of them were sent into Egypt and both by dreames; and there the one nourished his Father, and the other his redeemer: There were al∣so of this name Joseph of Arimath••••, & Joseph surnamed Justus.
Gr Marriam; by which word the Lxx render the name of Moses sister, Exod. 15. &c. The name plainly and properly signifieth both their rebellion, and their bitter affliction; for the wickednesse of Israel in Egypt had brought them into great misery, when Miriam was so named.
Gen. 6. 9.
He useth the common manner of speech among the Hebrews, as Gen. 4. 1. &c. to shew the true conception, and reall birth of our Saviour; Confuting that Heresie, That hee came through the Vir∣gins wombe, as through a Conduit Pipe, without partaking of her nature: And that, That he was not really borne, but fanastically onely, and in appearance. These words referre to Isa. 7. 14.
Shall be called the Son of the Highest; that is, shall bee his Son, as Isa. 1. 2. and 4. 3. and shall be so confessed.
Gen. 14. 19.
Jehovah Elohim
Isa. 2. 5.
Isa. 9 7. Dan. 7. 14. Mic. 4. 7. Psal. 145. 14. Heb. 7. 17.
How, in Scripture is sometime a strong asseveration, or negation, Lam. 1. 1. Gen. 39. 9. and 44. 34. sometime a question of doubting, as Job. 6. 52. and 3. 5. And sometime a question of ignorance onely, without diffidence; or a question desiring information, or resolution, as Joh. 7. 15. Luke 20. 44. And so is it here; for the Virgin beleeveth the thing, Verse 45. but desired to bee sa∣tisfied of the manner, for she ••••ith not, How can, 〈◊〉〈◊〉 How shall this be?
A modest phrase for car∣nall copulati∣on. First used of Adam, pre∣sently after the relation of his eating of the ••ee of know∣ledge, Gen. 4. 1. as if it would shew, that all the knowledge he gained by that, was but carnall, he knew his wife, and experi∣mental of mise∣ry, they knew they were naked.
Borne of thee; so read the Syr. Arab. Justin Martyr, in Dial. Nazianz. Orat. 59 Aponius in Cantic. Titus in Loc. &c. but some copies dangerously want it; as the Text of Theophylact, H. Steven, 1604. of Amsterdam, 1632, Erasmus, &c.
The certaine bond of their kindred cannot be determined: but Elisabeth or her mother might be sister to Maries father or mother, or Maries mothers might be so to hers, or to Za∣charie or his. However it sheweth, that Christ and John the Baptist were neerely allyed according to the flesh; yet John knew him not, till hee was revealed to him by the Spirit.
Gen. 18. 11.
The division of Judea, is famous and frequent, into the mountaines, the plaine, and the South; Numb. 13. 30. Jer. 32. 44. &c. The South lay towards Seir, and Amalek, from the inlets into the Land, at the utmost part or the dead Sea; having the Philistines upon the west. This part reacht to the rising of the mountaines, not farre below Hebron: and there the mountaines began, and ran along Northward to, and beyond Jerusalem, having the flat or the plaine of Jordan skirting up all along upon their Eastside, till Samaria and Galilee brought in another denomination.
Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The same to some with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which with Physitians importeth the childs stirring in the wombe, as every live child doth, more or lesse: but this is a word of an higher activity and motion. Plato in Pol. 9. useth it to expresse the ••••ascivious fancies of men or women in their dreams; when that part of the soule, saith hee, which is rationall, gentle, and master of reason, is laid asleep; then the other, which is bestiall and brutish, being puffed up with meats and drinks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, leapeth, or frisketh, and putting away sleepe from it, doth seeke to satisfie its owne desires.
The Messias shall be blessed with six blessings, viz. with the spirit of wisdome, understanding, counsell, strength, knowledge, and feare of the Lord; R. Solom on Ruth 3. 15. and the Chaldee Paraph. there.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; this here translates, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Psal. 110. 1.
Vulg. lat. Blessed art thou that didst be∣leeve mistaking as lansenius conceiveth, the Grammaticall spirit in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and reading it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Or, That there shall be a performance; for so doth the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signi∣fie, as Job 3. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That I might sucke; so Psal. 11. 3. The wicked bend their bow, &c. That the foundations may bee destroyed, which the righteous hath made.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes is used for setting apart to holy use, as in the Lxx, Exod. 29. and chri∣stian Writers use it sometimes for Baptisme and Martyrdome; because they consecrate men to God. It is used of Christ, Heb. 2. 10.
Ludolphius upon this place, observeth to little purpose, that the Virgin is found in Scripture speaking but seven times.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The mighty one. A full and proper sense of the word Elohim; which the Lxx in∣deed, and the New Testament after them have constantly expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of the mystery of the Trinity included in it. Gibbor applyed to God, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Lxx; Psal. 24. 8.
Psal. 103. 17.
Psal. 8. 10. 13. and 98. 1. and 136. 12. Esa. 53. 1.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Job. 5. 13. 1 Cor 3. 10. Gen. 11. 8.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used by the Lxx, Isa 41. 9. from which verse this seemeth to be taken. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an Arme, Psal. 83. 9. and a Shield, Psal. 89. 18.
Greek; To remember. Syr. and Arab. And remembred his mercy.
This hath so good dependance upon severall words, that it is hard to fix it. First, as he spake for ever, or in all ages to our Fathers. Secondly, to the seed of Abraham, which shall last for ever. Thirdly, He hath for ever remembred his mercy. Fourthly, that mercy which is for ever. Fifthly, which is to bee shewed to Abraham, and to his Seed for ever, and this last, or the two last toge∣ther, are most proper.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by the Lxx, 1 Chro. 9. 33. to translate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the chambers of the Temple, if it be not mis-written.
On Gen. 7.
The first Moneth.
The second Moneth.
From the middle of our Sep∣tember, to the middle of October.
Part of October & part of No∣vember.
The third Moneth
The 〈◊〉〈◊〉 Moneth
Part of December & part of January.
Part of November & part of December.
The fifth Moneth.
The 〈◊〉〈◊〉 Moneth
Part of February & part of March.
Part of Ja∣nuary, and part of Fe∣bruary.
T•••• first Moneth stilo novo.
The 〈◊〉〈◊〉 Moneth stilo 〈◊〉〈◊〉
Part of A∣prill & 〈◊〉〈◊〉 of May.
Part of March, and part of A∣prill.
The third Moneth stilo nov••.
The fourth Moneth stilo nov••.
Part of June & part of July.
Part of May & part of June.
The fifth Moneth stilo novo.
The sixth Moneth stilo novo.
Part of Au∣gust & part of Septem∣ber.
Part of July, and part of Au∣gust.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by the Lxx for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 7. 1 and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Job. 1. 1.
Thus, Emphati∣call, and giveth a cleere resolu∣tion of this place, which hath scrupled many into strange and harsh expositions, for not observing it: as that she should hide her selfe for feare that she should not prove with childe•• Other••▪ that she did it for shame, lest she should be reputed lascivious, for being with childe, &c. Judicet lector.
Gen ••. 1.
It might be understood, The Booke of the History, as ge••••∣neration is ta∣ken, Gen. 2. 4. and 37. 2. and so it might be•• the title, not of this Chapt•••• onely, but o•• the whole booke. But since the Evan∣gelists intenti∣on is to set downe Christs alliance to the Royall line by his Father Iy∣seph, the phrase must be under∣stood accor∣dingly: and so the Chaldee useth the very Grecke word to translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Family of R••m. Job. 32. 2. See a third sense of 〈◊〉〈◊〉 in Jam. 1. 23. & 3. 6.
Judas, for 〈◊〉〈◊〉 in Hebrew: For the Greeke cannot utter. [••] before a vowest in the middle of a word, nor after one in the end▪ therefore in the middle, it leaveth i•• our, as in Jofapha••, Joram, and th••s word Jud•• and in the end it changeth it in [••] as in this, and many other words in this Chapter.
Or Ram. 1 Chron. 2. 8•• Ruth 4. 19.
called Salma, Ruth 4. 20.
He is h••ld by the ••ewes to be Ipsan, Judg. 12. 8.
David, in the Arabick, signifieth a worme: to which he may seeme to allude, Psal. 22. 6.
Rehob••am, in naming this his Son Abi-jah, which signifieth, God is my father, seemeth to have had his eye upon the promise to David, I will be his father, 2 Sa••. 7. 14. which Because hee imbraced not 〈◊〉〈◊〉 lively faith, but challenged onely by a p••esumptuous 〈◊〉〈◊〉 patio••, for hee walked not in the wayes of David; therefore doth the re•••• elsewhere conceale the name of God, in the name of his Son, and calle•••• him Ab••••••••, My father is a Sea; For so unconstant in good was Re••ob••am, as Jam. 1. 6. being a child at forty yeeres old▪ 2 Chron. 13. 17.
The Arabick rea••eth •• Asaph.
Called Conias, Jer. 22. 24. For God by taking away the first syllable of his name, sheweth that he will note∣stablish the throne, or race of Solomon any more up∣on it: as his Father lehoja∣kim belike is so naming him had presumed. The Jewes de∣lighted to joyn the name Jeho∣vah, to their owne Names, but somewhat sho••med. For in the be∣ginning of the name, it was but Jeho; as Jeho-shaphat, Jeho-ram, &c. And in the end, it was Jahu; as Mica-jahu, Eli-jahu. And sometime in the very same name it was set before, or after indifferently, as Jeho-achaz, 2 Chron. 21. 17. is Ahaz∣jahu, 2 Chron. 22. 1. So Jehojachin, 2 King. 24. 8. is Jecho••-jahu, •• Chron. 3. 16.
The Captivity of the Jewes into Babel, was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ••••ining of their Families: [As Aristeas saith of Prel. Lagus his captiving them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] for they returned ere long to their owne home again; But the ten Tribes captivated by Shalmanezer, are said to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Lxx, 2 King. 18. 11. in a perpetuall departure from their owne houses; And they, and all the rest of the Nation, are at this day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a dispersion, without any home of their owne at all, Joh. 7. 35. Jam. 1. 1. 1 Pet. 1. 1.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It hath been thought (saith Gellius) that there ought to bee three causes in punishing of offences. The first, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is when punishment is used for castigation, or amendment of him that ha••h offended. The second [called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is, when punishment is used, that the dignity, and honour of him that hath beene wronged, may bee maintai∣ned. The third [which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] is when punishment is inflicted for examples sake, that others bee the feare of the knowne punishment may be deterred from the like offences. Noct. Att. lib. 6. cap. 14.
The seed of the wicked shall bee cut off, Psal. 37. 28. See the let∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the last letter of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the seed, & of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wicked, cut out of that Acrosti∣call, & alphabe∣ticall Psalme, at that very place.
A'〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to divorce her: as Mat. 5. 31. & 19. 7. Mark. 10. 4. Luk. 16. 18. Erasm. Voluit cl••••cu∣lum ab ea di∣ver tere; And so Brucioli, La v••lse occulta∣mente lasciare: making Joseph a patient in the divorce, rather then an agent, or rather divor∣cing himselfe, then her.
Though the conceived her child a∣bove the course of na∣ture, yet his time in the wombe was ac∣cording to it.
Hebron was inhabited by Aaronites: but the fields and villages about with children of Juda, Josh. 21. 11. These two are Elisabeths neighbours and cousins.
Greek, Had magnified mer∣cy; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as in Psal. 18. 50. the Hebr. and Lxx and Psal. 1••6. 2.
Vulg. Pu∣gillarem. of which see Plin. lib. 13. cap. 11. E'〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Batrachom.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew signifieth both to ••p••n and to unloose, and so the loosing of his tongue, which is not expre••sed in the Greek, toidem verbis, is implied in the word A'〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by an Hebraisme.
See Gen. 37. 11. Prov. 2. 1. & 3. 1. & 7. 1.
Vulg, For the hand of the Lord was with him: contrary to the orig. Arab. and Syr.
[By the m••uth] that is by the m••••••s one number for another, as tree for trees, Gen. 3. 1. frog for frogs, Exod, 9. 2. &c. yet is the observati∣on of Albertus magnus, inge∣nuous and true. All th•• Prophets spake of Christ, un•• ore, things so ••••greeable, as if they had all sp••••ken with one mouth.
In the Orig it is only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Salvation or deliverance, and so in the Arab. and Vulg Lat. now it may be read either in apposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in vers. 69. He hath raised up an h••rne of Salvation, namely, salvation from cur enemies, or in subsequence to the verbe he spake, vers 70. He spake by the mouth of his holy Prophets of Salvation: and this is the more genuine and proper, Bez••.
Two phrases used to heighten the sense, 2 Sam. 2••. 18. 41. Psal 44. 10. & 68. 1. & 19. 23. & 106. 16.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Josh. 2. 12. 2 Sam 9. 1. &c. The Syr. reads conjunctively, And hee hath shewed mercy; and so doth the Arab. the other clause, And hee hath remembred.
••p••or: In the accusative case, either in apposition to Cor••u Sa••••is, vers. 69. as Tollet, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understood, as Calvin•• or following the verbe To performe in vers. 72. As the Syr. and an old English. or that the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 governeth two cases, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This clause standeth in the Orig. and in all translations in the end of the vers. preceding. See Syr. Arab. Vulg. France, Spaine, Dutch, D••••date, V••••ab▪ Erasin. Beza, &c.
Greek: The Bowels of mercy.
[〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the Greek: in Dan. 6. 8. 12.
Caesar, the common name of the Roman Emperours; as Abimelech of the Philistims Kings, Ols. 34. in tit. and Pha∣raoh of the E∣gyptians: from Julius the first Emperor, who was of this name; but the name Caesar was long before him, see Plin. lib. 7. cap. 9.
As Ezr 12.
In the Roman Historians he is called Quirinus.
Taking a journey in Scripture, bee it whither soever it will; is called indifferently, a going up, or going downe, as Numb. 16. 12. 14. Jer. 21. 2. Judg. 16. 18. Gen. 42. 3. Judg. 15. 8. 1 Sam. 2. 10.
This word here, and in vers. 1. 3. hath various translations. That they might bee inrolled. Syr. Arab. Rhem. That they might professe, Vulg. Erasm. That they might bee taxed, Erasm. againe, and our English: All these laid together, make up a compleat description of the manner of their taxing. First, they were taken notice of, who were in every Towne and City, and were inrolled, upon their inrolling they professed subjection to the Romane State; and upon this pro∣fession they payed some money, at which they were assessed.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: See the Gr. in Job 38. 6. & Ezek. 1. 4. some deriving the word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To rend, conceive that, is meant, that his swaddles were poore and ragged, and that this is expressed as a particular of his abasement.
Christ borne by night, for if hee were borne by day, why should the revealing of it be forborne till night?
This mes∣sage of the An∣gel, as it was full of comfort, so also was it of plainenesse, according to the condition of the men to whom he spake.
Or the multi••ude,
Or the good will of God towards men, is glory to God in the Highest, and peace on the earth.
It hath bin held that these Shepheards were about the Tower of E∣d••r, Gen. 35. 21. and that this was about a mile from Bethlehem.
Levit. 12.
Exod. 13. 1.
Maries po∣verty in that her hand could not reach to a lambe, which was the proper offering that the Law requi∣red, Levit.
The spirit of Prophecy. It had bin long a stranger among the nation, even ever since the death of Zacha∣ry & Malachi, but is now be∣gun to bee re∣stored, to speak of the great Prophet neere at hand.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This word is used a∣gaine in this sense, Mat. 2. 12 22. Act. 10 22. Heb. 11. 7. & by the Lxx, 1 Kin. 18. 27. and in another sense, Act 11. 26.
Compare 1 Sam. 1 & 2.
In Hebrew it would bee written Penuel, as Gen. 32.
Dion.
Sueton.
Virgil, Ovid, Florus.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cap. 2.
Annal. 〈◊〉〈◊〉. 1.
Antiq. lib. 18. cap. 1.
Anttq. lib. 17. cap. 15.
As Psal. 89. 48. & to see corruption. Psal. 16. 10.
Vulg. of Juda: and this is conceived by Jerome to bee the better rea∣ding; because it is so written, ver. 6. But in this verse the Evangelist tel∣leth, it was in Bethlehem of Judea, to distin∣guish it from Bethlehem in Galilee, Josh. 19. 15. and in ver. 6. he saith, it was in the land of Judah, to distinguish it from the lot of Benjamin.
[Wise men] Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word is reserved by the Syr. Arab. Ital. and generally by all Latines, the Fr. readeth it Sages, in the sense of our English.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Lxx, Exod. 5. 6. Josh. 1. 10. 2 Sam. 8. 17▪ Jer. 36. 10. Ezr. 4. 8. and 7. 12. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deut. 1. 15.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Joh. 1. 4. the Preposition is understood.
the Lxx, in Mic. 5. use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speaking of smalnesse of number; but Matthew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spea∣king of small∣nesse of bulke, or dignity.
Bethlehem distant from Je∣rusalem, 35 fur∣longs, Just. Mart. Apol. 2. Foure miles, and almost an halfe.
As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isa. 61. 10.
Gold and Frankincense they shall bring in Merchandise and also for a present to the King Messias, and for the ••••use of the Lord, D. Kimc. on Esa. 60. 6.
Rama was the birth place of Samuel, 1 Sam. 1. 19. &c.
Compare Exo. 4. 19.
Jer. 39. 3.
Compare Exod 2. 10. 1 Sam 2 26. Jud 10. 24
Exod. 23. 15. 17.
Or, In my Fa∣thers house.
The Ministery of John the Baptist the be∣ginning of the Gospel. Multi∣tudes baptized.
Called Clau∣dius Tiberius Nero, and for his vitiousnesse and intempe∣rance, Caldius Biberius Mero, Suet. in Ti. c. 42.
Pontius was a common praenome•• a∣mong the Ro∣manes, as Pon∣tius Nigriu••s, Dion. lib. 58. Pontius Fregel-lanus Tac. an. l 6▪ & Ponti••, Id. ib. lib. 13. derived belike a ponte.
A Pilo, a Roman weapon or pila a pillar.
A rough garment, the garbe of a Pro∣phet, Zech. 13. 4
See Elias so arrayed, 2 King. 1. 8.
A cleane meat, Lev. 11. 22.
Honey a∣broad in the fields, as Deut. 32. 13. Judg. 14. 8. •• Sam. 14. 26.
In Josephus called Ana••us
Not Christ the crier, & John his voice, as some would understand it, but John the ••ryer, and his voice his preaching
The same word is used by the Lxx. Psal. 74. 6. Judg 9. 48. 1 Sam. 13. 20▪ the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Syrian hath is used by the Chaldee Par. Job. 14. 20. or in our English 29
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Jo∣nice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: It properly signifieth the upper garment, as in the Lxx, Gen. 37. 3. Mat. 3. 40. Athen. de••pnos. lib. 1. Tellias gave to five hundred horsemen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A coate and a suite.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ister in At••••eis sa••h, ••t is not lawfull to carry Figs out of Attica which grew there, because the Inhabitants may enjoy them themselves: And whereas many were found out, that stole them forth of the Countrey, those that de••ected any such to the Magi∣strates, were at first called Sycophants. Athen deipn. lib. 3. At the first the honestest and best men of repute, wee appointed to bee Overseers in this matter about Transpor••ation; but in time, the Office being abused, the name came into utter disgrace, Id••n ibid. and so a Sycophant was no bet∣ter then a common Barretor. This is the custome of Sycophants, that they themselves will begin to speak evill of a man, and to utter something against him as in secret, that another hearing so much, may also bee induced to speake the like, and so become liable to bee accused: For this they doe with∣out danger, because they do it upon a Plot, &c. Dion. Cass. lib. 58.
The Greek here useth a Latine word, Opsonium, as being spoken to the Romane Souldiers, and a word with which they were best acquain••ed. Caius panaria cum opsonio 〈◊〉〈◊〉 dedit, Suc••on. in Caio. cap. 18. Vsed••againe, Rom. 6. 2.
Stra. lib. 16
Plin. lib. 5. cap. 23.
Strab. ubi supra. Plin. lib 5. c. 18.
Vid. Suid. in voce. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a portion.
Vid Talm Bab. Basileae, tom. 6. in fine.
Epist. lib. 13.
Annal. lib. 13.