18. * or Priviledge dignity or licence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— used 1 Cor. 8. 9. and 9. 5 6. 〈◊〉 5. 4. Mat. 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eâ—h 8. Apollinaris from this clause the word became flesh would wickedly conclude that the word assumed not an humane soule but onely humane flesh and that the Godhead served that flesh instead of a reasonable soule Confuted Luke 5. 52. Mat. 26. 38. †Herod written with Cheth in the beginning signifieth feare or trembling as the trembling cowardise of Gedeons souldiers named the well Harod Judg. 7. 1. c. But the Syr and Arab. write this with He. a John Baptist of the Priestly line both by Father and Mother b The Seventy call the wife of Aaron the first Priest by the same Name Exod. 6. 23. c Such couples were Abraham and Sarah Isaac and Rebeccah Elkâ—nah and Hannah both righteous and a long time childlesse d Throughout the Scripture want of Children is ascribed to the woman e An Hebraisme as Gen. 18. 11. 1 Kings 1. 1. c. f 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. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx. to expresse Pharaohs trouble upon his dreame Gen. 41. â— and his Servants upon theirs Gen. 40. 6. Compare Judg. 6. 22. 13. 22. Dan. 8. 17. Job 4. 14. h As Gen. 15. 12. †John the same with Jochanan so frequent 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. i As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 3. 12. The Arab. addeth thou shalt have great joy k As Gen. 21. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx. for it Lev. 10. 9. Numb 6. 3. Esa. 5. 11. and 28 7. c. which sometimes signifieth Wine as Num 28. 7. but most commonly any thing that will cause drunkennesse Wine of fourty dayes old is called Shikar saith R. Menehem on Lev. 10. and so the Chaldee paraphraseth 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. Kâ—â—nch in Miclol Brucioli his Italian and the French expresse it by Cerevisia Ale or Beere ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses Act. 7. 20. Jer. 1. 5. m Heb. Elijahu 1 King 17. c. and there turned by the Lxx Eliâ—n but in Mal 4. 5. the Hebr. hath it Eliah and the Lxx. Elias ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by the wisdome n As Gen. 18. 1. o Dan. 8. 2. 9. 21. p This â—elateth to his assuming a visible shape q So a signe is given to 〈◊〉 with a Behold Isa. 7. 14. compare Ezek. 3. 26. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 moneths and Rev. 9. 5. * So read also the Syrian and Arab. though the words on me be not expressed in the originall unles included in the preposition in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s See 1 King 9. 11. Isa. 9. 1. and in the Lxx in Joel 3. 4. Ezek 47. 8. †This dalleth to remembrance the old renowned Patriarch 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 also of this name Joseph of Arimathâ—â— 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 v Gen. 6. 9. 1 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 Virgins 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. 2 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 3 Gen. 14. 19. 4 Jehovah Elohim 5 Isa. 2. 5. 6 Isa. 9 7. Dan. 7. 14. Mic. 4. 7. Psal. 145. 14. Heb. 7. 17. 7 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 satisfied of the manner for she â—â—ith not How can 〈◊〉 How shall this be 8 A modest phrase for carnall copulation First used of Adam presently after the relation of his eating of the â—ee of knowledge Gen. 4. 1. as if it would shew that all the knowledge he gained by that was but carnall he knew his wife and experimental of misery they knew they were naked 9 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. 10 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 Zacharie 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 11 Gen. 18. 11. 12 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
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 obtained a man even the Lord or the Lord to become a man and her naming her other Sonne Sheth or setled c. these were Prophecies 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 latter hee shall breake thine head there is an intimation how wee shall be saved namely by Christs breaking the head and power of Satan 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 therof had been under the second Temple it is now reviving in an extraordinary 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 commanded but John who was to begin the Gospel brought in another Doctrine and gave the people knowledge of salvation by another 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 defect 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 SECT VI. S. LUKE CHAP. II. CHRIST borne published to the Shepheards rejoyced in by Angels circumcised presented in the Temple confessed by Simeon and Anna. AND it camâ— to passe in those dayes that there went out a decree from Caesar Augustus that all the World should bee taxed 2 And this taxing was first made when Cyrenius was Governour of Syria 3 And all went to be taxed every one into his owne City 4 And Joseph also went up from Galilee out of the City of Nazareth into Judea unto the City of David which is called Bethlehem because hee was of the flock and linage of David 5 To bee taxed with Mary his espoused wife being great with Child 6 And so it was that while they were there the dayes were accomplished that she should be delivered 7 And she brought forth her first-borne Sonne and wrapped him in swadling cloaths and laid him in a manger because there was no room for him in the Inne 8 And there were in the same Countrey Shepheards abiding in the field keeping watch over their flocke by night 9 And â—o the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid 10 And the Angel said Feare not for behold I bring you good tydings of great joy which shall be to all people 11 For unto you is borne this day in the City of David a Saviour which is Christ the Lord. 12 And this shall be a signe unto you yee shall find the babe wrapped in swadling cloaths lying in a manger 13 And suddenly there was with the Angel a multitude of the Heavenly host praising God and saying 14 Glory to God in the Highest and on earth peace good will towards men 15 And it came to passe as the Angels were gone away from them into Heaven the Shepheards said one to another Let us now goe even unto Bethlehem and see this thing which is come to passe which the Lord hath made knowne unto us 16 And they came with hast and found Mary and Joseph and the babe lying in the manger 17 And when they had seen it they made known abroad the saying which was told them concerning this Child 18 And all they that heard it wondred at those things which were told them by the Shepheards 19 But Mary kept all these things and pondred them in her heart 20 And the Shepheards returned glorifying and praising God for all the things that they had heard and seene as it was told unto them 21 And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the wombe 22 And when the dayes of her purification according to the Law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 23 As it is written in the Law of the Lord every male that openetâ— the wombe shall bee called holy to the Lord. 24 And to offer a Sacrifice according to that which is said in the Law of the Lord a paire of Turtle Doves and two young Pigeons 25 And behold there was a man in Jerusalem whose name was Simeon and the same
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 bodies 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 Grammaticall construction and connexion lying thus And the Word became 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 understanding and the will the objects of which are verâ—â—◠〈◊〉 truth and goodnesseâ— 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 being 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 accomplishment 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 SECT III. S. LUKE CHAP. I. The Conception and Birth of John the Baptist and of Christ foretold by the Angell Gabriel c. Ver. 5. THere was in the dayes of Herod the King of Judea a certaine Priest named Zacharias of the course of Abia and his wife was of the Daughters of Aaron and her name was Elisabeth 6 And they were both righteous before God walking in all the Commandements and ordinances of the Lord blamelesse 7 And they had no child because that Elisabeth was barren and they were both now well stricken in yeeres 8 And it came to passe that while He executed the Priests office before God in the order of his course 9 According to the custome of the Priests office his lot was to burne Incense when he went into the Temple of the Lord. 10 And the whole multitude of the people were praying without at the time of Incense 11 And there appeared unto him an Angel of the Lord standing on the right side of the Altar of Incense 12 And when Zacharias saw him hee was troubled and feare fell upon him 13 But the Angel said unto him feare not Zacharias for thy prayer is heard and thy wife Elisabeth shall heare thee a Sonne and thou shalt call his nams John 14 And thou shalt have joy and gladnesse and many shall rejoyce at his birth 15 For he shall bee great in the sight of the Lord and shall drinke neither wine nor l strong drinke and he shall be filled with the Holy Ghost even from his Mothers wombe 16 And many of the Children of Israel shall bee turne to the Lord their God 17 And he shall goe before in the spirit and power of Elias to turne the hearts of the Fathers to the Children and the disobedient to the wisdome of the just to make ready a people prepared for the Lord. 18 And Zacharias said unto the Angel whereby shall I know this for I am an old man and my wife well stricken in yeers 19. And the Angel answering said unto him I am Gabriel that stand in the presence of God and am sent to speak unto thee and to shew thee these glad tydings 20 And behold thou shalt be dumbe and not able to speake untill the day that these things shall hee performed because thou believest not my words which shall be fulfilled in their season 21 And the people waited for Zacharias and marvelled that hee tarryed so long in the Temple 22 And when he came out hee could not speake unto them and they perceived that he had seen a vision in the Temple for he beckened unto them and remained speechlesse 23 And it came to passe that assoon as the dayes of his ministration were accomplished he departed to his owne house 24 And after those dayes his Wife Elisabeth conceived and hid her selfe five moneths saying 25 Thus hath the Lord dealt with me in the dayes wherein he looked on me to take away my reproach among men 26 And IN THE SIXTH MONETH the Angel Gabriel was sent from God unto a City of Galilee named Nazareth 27 To a Virgine spoused to a Man whose Name was Joseph of the house of David and the Virgins Name was Mary 28 And the Angel came in unto her and said Haile thou that art highly favoured the Lord is with thee blessed art thou among women 29 And when saw him she was troubled at his saying and cast in her mind what manner of Salutation this should bee 30 And the Angel said unto her Feare not Mary for thou hast found favour with God 31 And behold thou shalt conceive in thy wombe and bring forth a Son and shalt call his name Jesus 32 Hee shall be great and shall be called the Son of the most Highest and the Lord God shall give unto him the throne of his father David 33. And he shall reigne over the house of Jacob for ever and of his Kingdome there shall be no end 34 Then said Mary unto the Angel How shall this bee seeing 1 know not a man 35. And the Angel answered and said unto her The holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing which shall be borne of thee shall bee called the Son of God 36 And behold thy Cousen Elisabeth she hath also conceived a Son in her old age and this is the sixth month with her who was called barren 37 For with God nothing is impossible 38 And Mary said Behold the handmaid of the Lord be it unto me according to thy word and the Angel departed from her 39 And Mary arose in those dayes and went into the hill Countrey with haste into a City of Juda. 40 And entred into the house of Zacharias and saluted Elisabeth 41 And it came to passe
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 prepare 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 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hag. 1. 8. namely First The Arke Secondly Vrim and Thummim Thirdly the 〈◊〉 from Heaven Fourthly the divine presence or cloud of glory And fifthly the holy Ghost or the spirit of Prophecy and power of miracles Masseâ— Iâ—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 remission of their sinnes and the comming of Christ in which they without were joyning with him and this his prayer the Angell tells him is so ready to bee answered that his wife should presently conceive 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 prayer 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 Many of Israel shall returne when they shall see signes of redemption Whereupon it is said He saw that there was no man c. Esa. 59. 16. D. Kimchin 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 Jezabel 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 opened 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 Phinâ—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 Pharisees 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 loâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convene or knit together in Baptisme And the disobedient c. In Malachi it is And the hearts of the children 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 Secondly 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 Gospel and the professors of it as concerning the generall or the greatest part of them therefore hee saith not that the heart of the children 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 correlative children because of his refusing that And yet hee coucheth the sense of that title under the word disobedient which word in its most proper and naturall signification reflecteth upon untowardly children disobedient to their parents As therefore by his omitting to
World begâ—n 71 That we should be delivered from our enemies and from the hands of them that hate us 72 To performe the mercy promised to our fore-fathers and to remember his holy Covenant 73 The oath which he sware to our Father Abraham 74 That he would grant unto 〈◊〉 that wee being delivered out of the hands of our enemies might serve him without feare 75 In holinesse and righteousnesse before him all the dayes of our life 76 And thou child shalt be called the Prophet of the â—most Highest for thou shalt goâ— before the face of the Lord to prepare his wayes 77 To give knowledge of salvation unto his people by the remission of their sins 78 Through the tender â—mercy of our God whereby the day-spring from an high hath visited as 79 To give light to them that sit in darknesse and in the shadow of death to guide our feet into the way of peace 80 And the child grew and waved strong in Spirit and was in the desert till the day of his shewing unto Israel Reason of the Order THe order of this Section may bee briefly contrived and illustrated thus Elisabeth when Mary commeth to her waâ— about sermoneths 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 betwixt them two at Nazaret the time of Elisabeths delivery is fully come Harmony and Explanation Verse 59. They came to circumcise the Child 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 § And they called his name Zacharias 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 speciall 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 Circumcision 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 instead 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 story 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 herein may this case of Zachary be fitly compared with the like of Moses 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 Zacharies dumbnesse is at such a time aâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 amazement 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 whatsoever 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath made or wrought redemption In the very phrase implying a price paid for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth It is used againe Chapt. 2. 38. and by the Lxx Psal. 111. 9. and 130. 7. and by Theodotion for satisfaction Prov. 6. 35. Vers. 69. An horne
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 thirtieth 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 Tabernanacles a moneth and a Feast that had been exceedingly renowned in ancient times In this moneth the World had begun and sin had entred into it In this moneth were all the Father born before 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 Ministery 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 upon thier own taxing and promote their own bondage but that they must neglect a maine part of the service of God the Feast of Expiation and the Feast of Tabernacles as Zech. 14. 16 17. to attend the Conquerour 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 conception 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 SS And wrapped him in swadling cloaths This passage is one ground-work whereupon Expositors conclude that Christ was borne without paine to his mother for that shee performed the Midwives pâ—t her selfe and none to help her A second 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 Hebrew women in Egypt For first when God gave this blessing to Adam and Eve in their innocency increase and multiply Gen. 1. 28. it inabled them to beget children agreeable to their owne perfection that is holy righteous and without any symptomes or consequents 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 perfect 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 SS Because there was no roome for them in the Inne 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 multitude 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. Vers. 8. And there were Shepheards c. 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 exactnesse 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
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 Gamaliel begat Rabban Simeon the second Rabban Simeon the second begate Rabban Gamaliel the second Rabban Gamaliel begat Rabban 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 Jobanan beâ— Zaccai But it may bee justly questioned if Simeon were the man wee suppose 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 wicked 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 SS Waiting for the consolation of Israel 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 deferre 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 expectation of the whole Nation that the Messias should appeare about that time Luke 19. 11. hee had it by a speciall and assured revelation ver 26. The comming of Christ is called The conâ—â—â—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 Comforter from Lam. 1. 16 In Sanbedr Ver. 26. That hee should not see death before hee had seen the Lords Christ. 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 people 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 possessed with an opinion of a Prince to rise about these times of supereminent honour glory and dominion Baron in Appar c. Sueton 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 Ver. 35. Yea a sword shall pierce through thine owne soule also 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 suffering 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 against persecuted and opposed yea saith hee and thou his Mother 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 â—lso for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often signifie SS That the thoughts of many hearts may bee revealed This clause is linked to the latter end of the verse preceding and reacheth beyond the Parenthesis that lyeth before it and in conjuncture 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 malignity or sincerity to him and to his cause is in their hearts as Mat. 13. 21. and as it is at this day Ver. 36. The daughter of Phanuel of the Tribe of Aser 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 established 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 Prophets 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 declare and publish the great Prophet that must once appeare thence to the wonder of the Nation Ver. 37. Which departed not from the Temple 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. SECTION VII S. MATTHEW CHAP. II. Christ at two yeers old is visited and honoured by the Wisemen The children of Bethlehem murthered Herod dyeth soon after Christ returneth out of Egypt NOw when Jesus was borne in Bethlehem of Judea in the daies of Herod the King behold there came wise men from the East to Jerusalem 2 Saying where is he that is borne King of the Jewes For we have seen his Starre in the East and are come to worship him 3 When Herod the King had heard these things he was troubled and all Jerusalem with him 4
And when hee had gathered all the chiefe Priests and Scriber of the people together be demanded of them where Christ should be borne 5 They said unto him in Bethlehem of Judea For thus is it written by the Prophet 6 And thou Bethlehem in the Land of Juda art not the least among the Princes of Juda for out of thee shall come a Governour that shall rule my people Israel 7 Then Herod when he had privily called the Wisemen enquired dililigently of them what time the Starre appeared 8 And he sent them to Bethlehem and said Go and search diligently for the young child and when ye have found him bring me word againe that I may come and worship him also 9 When they had heard the King they departed and loe the Starre which they saw in the East went before them till it came and stood over where the young child was 10 When they saw the Starre they rejoyced with exceeding great joy 11 And when they were come into the house they saw the young child with Mary his Mother and fell downe and worshipped him and when they had opened their treasures they presented unto him gifts Gold and Frankincense and Myrrhe 12 And being warned of God in a dreame that they should not returne to Herod they departed into their owne Countrey another way 13 And when they were departed behold the Angel of the Lord appeareth to Joseph in a dreame saying Arise and take the young child and his mother and flee into Egypt and bee thou there untill I bring thee word for Herod will seeke the young child to destroy him 14 When hee arose he tooke the young child and his mother by night and departed into Egypt 15 And was there untill the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my Son 16 Then Herod when he saw that hee was mocked of the Wisemen was exceeding wroth and sent forth and slew all the children that were in Bethlehem and in all the Coasts thereof from two yeeres old and under according to the time which hee had diligently inquired of the Wisemen 17 Then was fulfilled that which was spoken by Jeremie the Prophet saying 18 In Rama was there a voice heard lamentation and weeping and great mourning Rahel mourning for her children and would not be comforted because they are not 19 But when Herod was dead behold an Angel of the Lord appeareth in a dreame to Joseph in Egypt 20 Saying Arise and take the young child and his mother and goe into the Land of Israel for they are dead which sought the young childs life 21 And hee arose and tooke the young child and his mother and came into the Land of Israel 22 But when hee heard that Archelaus did Reigne in Judea in the roome of his Father Herod he was afraid to goe thither notwithstanding being warned of God in a dreame hee turned aside into the parts of Galilee 23 And hee came and dwelt in a City called Nazareth that it might bee fulfilled which was spoken by the Prophets Hee shall bee called a Nazarite Reason of the Order TO confirme and prove the Order of this Section and Story requireth some labour because of an opinion ancient and current among men that crosseth the laying of it in this place It hath been generally held and beleeved almost of every one that the Wisemen 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 Circumcision 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 incredible for the improbability as it seemeth venerable for its antiquity First to omit the length of their journey from their owne Countrey to Bethlehem their preparation for so long a journey before 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 hubbub 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 stirring and searching come to Jerusalem as it were into his very mouth and there be publikely proclaimed by Simeon Anâ—â— in the Temple to bee the very same that the Wisemen and Herod though with different intentions looked after For first it is to bee observed that it was seven and twenty dayes from the time that this opinion bringeth 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 thither 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 againe 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 Wisemen 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 yeeâ—es or thereabout since the starre appeared and consequently so long since Christ was borne But that this may appeare past all exception and that the opinions that bring the wisemen to Christ before 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 Purification 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 our daily Creed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 deferred 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 Kalendar tenet of the Wisemens comming on the thirteenth day But first to omit the strange shape and uncouthnesse of this Exposition 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 thâ—â—â—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 according 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 namely that some of the three festivals in which every male was to appeare before the Lord drew his Parents and him with them to Jerusalem 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 assurance 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
Frankiniense and Myrrhe 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 treasures 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. Vers. 15. Out of Egypt have I called my Sonne 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 â—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 Ver. 18. In Rama was there a voice heard c. Ramah stood not farre from Bethlehem though they were in two Tribes and the cry that the poor Parents and children made in Bethlehem when this matchlesse 〈◊〉 was in hand reach't to Ramah 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 Captivity 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 SS Rachel weeping for her children c. 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 aimeth in the first place and intention at the matter of Nebuzaradan for in Bethlehem Rachel properly had no children at all that City being inhabited by the children of Judah which deseended of Leah but in Ramah dwelt Rachels children that being a towne of Ephramites 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 Josâ—phs mother was dead already Vers. 19. But when Herod was dead c. 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 Antipater 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 intended 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 murderously minded above all measure insomuch that hee put to death divers that had taken downe a golden Eagle which hee had set up about the Temple And when he grew neer to his end and saw himselfe ready to die hee slew his Sonne Antipater and caused great multitudes 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 sorrow at his death Vid. Joseph Antiq. lib. 17. cap. 8 9 10. and de Bel. lib. 1. câ—p 21. Vers. 20. For they are dead that sought the young childs life 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 flattery 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 considered 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 destruction 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 Ver. 22. Archelaus did reigne in Iâ—dea in the roome of his Father Herod 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 accused by the Nobles of Judea and Samaria to Augustus banished to Vienna and his estate confiscate Jos. Ant. lib 17. cap. 15. Ver. 23. Hee shall bee called a Nazarene 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 SECT VIII S. LUKE CHAP. II. Christ sheweth his wisedome at twelve yeeres old Ver. 40. ANd the Childe grew and waxed strong in spirit filled with wisdome and the grace of God was upon him 41 Now his Parents went to Jerusalem every yeer at the Feast of the Passeover 42 And when hee was twelve yeers old they went up to Jerusalem after the custome of the Feast 43 And when they had fulfilled the daies as they returned the Childe Jesus tarryed behind in Jerusalem and Joseph and his mother knew not of it 44 But they supposing him to have been in the company went a daies journey and they sought him among their kinsfolkes and acquaintance 45 And when they found him not they turned back again to Jerusalem seeking him 46 And it came to passe that after three daies they found him in the Temple sitting in the middest of the Doctors both hearing them and asking them questions 47 And all that heard him were astonished at his understanding and answers 48 And when they saw him they were amazed and his mother said unto him Son why hast thou thus dealt with us Behold thy father and I have sought thee sorrowing 49 And hee said unto them How is it that yee sought mee wist yee not that I must bee about my Fathers businesse 50 And they understood not the saying which hee spake unto them 51 And hee went down with them and came to Narareth and was subject unto them but his mother kept all these sayings in her heart 52 And Jesus increased in wisedome and stature and in favour with God and men Reason of the Order THe Order of this Section dependeth so clearely upon the proper 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 Evangelists have unanimously passed over in silence all those yeeres of Christs minority which intervened or passed between his return out of Egypt and this passage of his at twelve yeeres old there is nothing possible to bee found in the Gospels that can come between to interpose 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 Harmony and Explanation Ver. 40. And the childe grew c. 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 Spirit 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 humane nature And so hee describeth his growth in both parts in the two expressions The childe grew in body and waxed strong in intellect and soule filled with wisedome in an extraordinary manner above other children and a graciousnesse appeared in him both in person and actions Vers. 41. Now his Parents went to Jerusalem c. Joseph is called the Parent of Christ as Paul calleth preaching foolishnesse 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 hereafter Ver. 42. And when hee was twelve yeeres old c. At what age our Saviour sheweth his admirable wisdome in the Temple among the Doctors in this Story at the same age had Solomon shewed his in the matter of the two Hostesses about the dead and living child 1 King 3. 25. â—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 reckoning from that date giveth this hint and intimation that as their asking a King then did sore displease the Lord so now are they punished 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 exile in Geshur 2 Sam. 13. 38. Fourthly and two yeeres had passed betwixt the rape of Tamar and
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 Jechoâ—-jahu â— Chron. 3. 16. l The Captivity of the Jewes into Babel was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a â—â—ining of their Families As Aristeas saith of Prel Lagus his captiving them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they returned ere long to their owne home again But the ten Tribes captivated by Shalmanezer are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 a dispersion without any home of their owne at all Joh. 7. 35. Jam. 1. 1. 1 Pet. 1. 1. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath been thought saith Gellius that there ought to bee three causes in punishing of offences The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when punishment is used for castigation or amendment of him that haâ—h offended The second called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when punishment is used that the dignity and honour of him that hath beene wronged may bee maintained The third which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the last letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked cut out of that Acrosticall alphabeticall Psalme at that very place * A' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divorce her as Mat. 5. 31. 19. 7. Mark 10. 4. Luk. 16. 18. Erasm. Voluit clâ—â—culum ab ea diver tere And so Brucioli La vâ—lse occultamente lasciare making Joseph a patient in the divorce rather then an agent or rather divorcing himselfe then her a Though the conceived her child above the course of nature yet his time in the wombe was according to it b 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 c Greek Had magnified mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Psal. 18. 50. the Hebr. and Lxx and Psal. 1â—6 2. d Vulg. Pugillarem of which see Plin. lib. 13. cap. 11. E ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batrachom e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifieth both to â—pâ—n and to unloose and so the loosing of his tongue which is not expreâ—sed in the Greek toidem verbis is implied in the word A' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an Hebraisme f See Gen. 37. 11. Prov. 2. 1. 3. 1. 7. 1. g Vulg For the hand of the Lord was with him contrary to the orig Arab. and Syr. h By the mâ—uth that is by the mâ—â—â—s one number for another as tree for trees Gen. 3. 1. frog for frogs Exod 9. 2. c. yet is the observation of Albertus magnus ingenuous and true All thâ— Prophets spake of Christ unâ— ore things so â—â—greeable as if they had all spâ—â—ken with one mouth i In the Orig it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvation or deliverance and so in the Arab. and Vulg Lat. now it may be read either in apposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers 69. He hath raised up an hâ—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 Bezâ— k Two phrases used to heighten the sense 2 Sam. 2â— 18. 41. Psal 44. 10. 68. 1. 19. 23. 106. 16. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 m â—pâ—or In the accusative case either in apposition to Corâ—u Saâ—â—is vers 69. as Tollet or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood as Calvinâ— or following the verbe To performe in vers 72. As the Syr. and an old English or that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governeth two cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This clause standeth in the Orig. and in all translations in the end of the vers preceding See Syr. Arab. Vulg. France Spaine Dutch Dâ—â—date Vâ—â—ab Erasin Beza c. †Greek The Bowels of mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek in Dan. 6. 8. 12. b Caesar the common name of the Roman Emperours as Abimelech of the Philistims Kings Ols. 34. in tit and Pharaoh of the Egyptians from Julius the first Emperor who was of this name but the name Caesar was long before him see Plin. lib. 7. cap. 9. c As Ezr 12. d In the Roman Historians he is called Quirinus e 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. f 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 profession they payed some money at which they were assessed g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Gr. in Job 38. 6. Ezek. 1. 4. some deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rend conceive that is meant that his swaddles were poore and ragged and that this is expressed as a particular of his abasement h Christ borne by night for if hee were borne by day why should the revealing of it be forborne till night a This message of the Angel as it was full of comfort so also was it of plainenesse according to the condition of the men to whom he spake b Or the multiâ—ude c Or the good will of God towards men is glory to God in the Highest and peace on the earth d It hath bin held that these Shepheards were about the Tower of Edâ—r Gen. 35. 21. and that this was about a mile from Bethlehem e Levit. 12. f Exod. 13. 1. g Maries poverty in that her hand could not reach to a lambe which was the proper offering that the Law required Levit. * The spirit of Prophecy It had bin long a stranger among the nation even ever since the death of Zachary Malachi but is
the word of the Lord was expired and extinguished long agoe in the death of Malachi the last of that race there is now another race of such preachers to be raised againe viz. John and the great Prophet and the Apostles and this is the entrance or beginning to that glorious generation For wee are to distinguish betwixt having the gift and spirit of Prophecy and betwixt being sent by that spirit for a constant Preacher to the people Deborah and Barak and Huldah and Hannah and divers others both men and women had the spirit of Prophecy upon them but never had warrant to goe and preach and to be constant ministers to the Church But Esay and Jeremy and Ezekiel and the rest of that forme under the Old Testament and John and the Apostles under the New had not onely the spirit of Prophecy upon them to foretell things to come but they had also the word of the Lord came unto them which gave them commission to bee continuall preachers and entred them into the function of a constant Ministery As see how the Baptist himselfe explaineth what is meant by this word of the Lord comming to him Joh. 1. 33. He sent mee to baptize SS To John the Son of Zacharias in the wildernesse The Children of the Priests when they came to age were to bee installed and inrolled into the service of the Temple their names being entred there and the name of their father To this custome the Evangelist seemeth to referre when he calleth John the Son of Zacharias in this place and at this time when hee was to enter upon his Ministeriall function which though hee did not at the Temple as others used to doe but had another kind of employment laid upon him by the Word of the Lord comming to him in the Wildernesse in the place of his converse yet as had he been there he must have been inrolled and registred thus John the Son of Zacharias began his Ministration at such a time or to this purpose so doth the Holy Ghost inroll him here at his entrance into this his Ministry of another kind the word of the Lord came to John the Sonne of Zacharias And the like passage we observe in the same Evangelist concerning our Saviour at his being baptized and when he also entred upon his function Mat. 3. vers 1. Preaching in the Wildernesse of Judea That is in the Cities and Townes in the wildernesse as Josh. 15. 61 62. and 1 Sam. 23. 14. 24. some of which were probably within the territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2. 3. Mark 1. ver 4. John did baptize in the Wildernesse It is the most likely that John began to preach in the place where he was borne and from thence went to other places as hee saw occasion and the Spirit moved him And indeed Hebron it selfe was in a manner a City of the Wildernesse as well as the others mentioned though there be no such expression concerning it as is of them and if those words Luke 2. So He was in the deserts till the day of his shewing unto Israel were interpreted concerning his being in Hebron the interpretation might very well be justified though to avoid cavill and offence we have expounded it of places which the Scripture calleth Deserts or Wildernesses in expresse termes However be it in Hebron or out of Hebron that John was educated conversed and began to preach certaine it is that he did the last of these in some Cities of the Wildernesse not farre from Hebron and if it be said that he baptized also in these Cities where hee preached and as yet was not gone downe to Jordan till Jerusalem and all Judea heard of him and came to be baptized and then hee went thither for the conveniency of water I suppose it crosseth nothing either in the History or Mysterie and it averreth no more concerning John now then we shall find him doing hereafter namely baptizing in other waters beside Jordan And indeed how can it rationally be understood otherwise then that John baptized first in these Cities and Townes before multitude of company drew him downe unto the River For first it cannot be conceived that hee walked or stood in the open fields neere Jordan and there began to preach but that hee betooke himselfe to Townes or Cities where was concourse of people Secondly it can as little be conceived that when any people in this or that City embraced his Doctrine and desired to be baptized that he should bring them to the River which was sometime farre off or delay them till all the multitude should meet him there together unlesse it could bee shewed that the water of Jordan was only allowed to be baptized in and no other the contrary to which we shall see anon The Story therefore and progresse of his Ministery and baptizing out of the three Evangelists may be compiled thus That first hee came preaching in the Wildernesse of Judea in the Townes and Cities that were there about the place of his education That hee baptized there those that were converted by his preaching and that desired to bee baptized by him That hee went abroad from thence up and down all the Countrey round about Jordan and when his converts and the concourse were now grown numerous he baptized them in Jordan because there was water enough as Joh. 3. 23. SS And preach the baptisme of repentance The Evangelist useth this title or epithet in opposition Circumcision and baptizing of Proselytes which had been the way and doore of admission into the Church before They might very fitly be called the Circumâ—ision and the baptisme of performance as this the baptisme of repentance For whosoever received circumcision was ingaged by it to the performance of the whole Law Gal. 5. 2. And the like was every Proselyte ingaged that received Baptisme But this baptisme of John or the baptisme in the Christian Church is cleane of another nature For whereas those two challenged of every one that went through those dooâ—es into the Church that they should stand debtors to the whole Law and bee obliged to a legall righteousnesse our baptisme requireth a cleane contrary thing namely that we should bee obliged to repentance in regard that the performance of the law is a thing that is to us impossible and that we should be buried with Christ in his death and seeke after his righteousnesse seeing that we have none of our owne Hence appeareth clearly first a reason why the baptisme of John is called the beginning of the Gospel for it opened a doore and gave an inlet into the Church upon other termes then had ever been before And secondly that baptisme belongeth to Children though it be the baptisme of repentance and they know not what repentance meanes For it requireth not their repentance at their receiving of the Sacrament when they stand but in
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 underwent 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 Matth. 3. Verse 2. And saying Repent yee for the Kingdome of Heaven is at hand 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 preaching 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 Repentance 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 tyranny 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 Heaven and built it up with heavenly and spirituall promises and instructions and thus The Kingdome of heaven may fitly bee understood in opposition to these two earthly ones Luk. 3. ver 5. Every valley shall bee filled c. 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 golden calves and Idolatry in Bethel and Dan that hee and his wicked 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 properly 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. Mat. 3. ver 6. Confessing their sins 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 conduced 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 Grammaticall construction of the word that importeth their confessing it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would have denoted that they had confessed before they were baptized but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 properly 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. Mat. 3. ver 7. When he saw many of the pharisees and Sadduces comming to his baptisme 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 readily 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