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
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
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 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 clauses of this speech bee laid in Antithesis or opposition one to another 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 secondly 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 upon the Jewes in that part of the Angels speech must the like duplicity 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 turned in the wisdome of the righteous For the enmity feâ—d and detestation that was betwixt Jew and Gentile and Gentile and Jew proceeded not from the same cause and Originall The Jew abhorred the Gentile not of ignorance but of scorne and jealousy partly 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 reconciliation 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 divine 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 understanding 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 familiarity among them in Vision Prophecy and the worke of Miracles So that this apparition of the Angel and this signe given to Zachary and wonders done in the birth of the Baptist were as the very 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 Geâ— 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 taken in the same forme of construction with Malchizedek Hee breaketh 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 hesitation 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 foundation Ver. 20. Behold thou shalt bee dumb The signe given is in Zachary 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Syrian rendreth it doe signifie both deafe and dumb And secondly in ver 62. it is said They made signes to him which had not needed if hee could have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 doubted 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
out of thy Countrey c. to bee of the same time and spoken in the same place whereas there is a vast difference in the words themselves and so was there of the time and place where they were spoken Steven telleth that while Abraham was in Mesopotamia or Chaldea as ver 4. before hee dwelt in Haran God appeared to him and said unto him Get thee out of thy Country and from thy kindred but not a word of departing from his Fathers house for hee took his Father and his whole household along with him and dwelt with them a good while in Haran Gen. 11. 31. And Terah dyed in Haran ver 32. Then the Lord said unto Abram for so should Gen. 12. 1. bee translated and not Now the Lord had said And his saying was this Get thee out of thy Countrey and from thy kindred and from thy Fathers house too for that also hee now left behind him namely Nahor and all his Fathers Family but onely Lâ—t and Sarah that were fatherlesse children And this difference considered as necessarily it must it doth make this difficulty which hath cost so much canvasing so easie as a thing needeth not to bee more Sect. III. From the promise given to Abram upon his Father Terahs death to the delivery of the people of Israel out of Aegypt and to the giving of the Law were 430 yeeres Exod. 12. 40. Gal. 3. 17. This summe being joyned to that before of 2083. it maketh the world to bee in the two thousand five hundred and thirteenth yeere of her age when Israel was delivered and the Law given This space of time of 430 yeers betwixt the promise and the Law the divine wisedome and providence cast into two equall portions of 215 yeeres before the peoples going down into Aegypt and 215 yeeres of their being there The former moyety was taken up in these parcells Five and twenty yeeres betwixt the giving of the promise and the birth of Isaac compare Gen. 12. 4. with Gen. 21. 5. Sixty yeers betwixt the birth of Isaac the birth of Jacoh Gen. 25. 26 An hundred and thirty yeeres betwixt the birth of Jacob and Israels going into Aegypt Gen. 27. 9. The latter in these Ninety five yeers from their going into Aegypt to the death of Levi. Forty yeeres from the death of Levi to the birth of Moses Eighty yeeres from the birth of Moses to their delivery Sect. IV. From the comming of Israel out of Aegypt to the laying of the foundation of Solomons Temple were 480 yeeres 1 King 6. 1. and seven yeeres was it in building ver 38. So that joyne these 487 that passed from the comming out of Aegypt to the finishing of the Temple to the 2513. yeeres of which age the world was when they came out of Aegypt and it will appeare that Solomons Temple was finished exactly in the three thousandth yeâ—r of the world This summe is made up of these many parcells Israel in the wildernesse 40 yeeres Joshua ruled 17 yeeres Othniel judged 40 yeeres Judg. 3. 11. â—hud judged 80 yeeres Judg. 3. 30. Deborah c. 40 yeeres Judg. 5. 31. Gideon 40 yeeres Judg. 8. 28. Abimelech 3 yeeres Judg. 9. 22. Tolah 23 yeeres Judg. 10. 2. Jair 22 yeeres Judg. 10. 3. Jephtah 6 yeeres Judg. 12. 7. Ibsan 7 yeeres Judg. 12. 9. Elon Judged 10 yeeres Judg. 12. 11. Abdon 8 yeeres Judg. 12. 14 Sampson 20 yeeres Jud. 15. 20. 16. 31. Eli 40 yeeres 1 Sam. 4. 18. Samuel Saul 40 yeeres Acts 13. 21. David 40 yeeres 1 Kings 2. 11. Solomon 4 yeeres 1 Kings 6. 1. Totall 480. Now among all these parcels there is no number that hath not a text to warrant it but onely the date of the Government of Joshua which yet cannot bee doubted of to have been seventeen yeeres seeing that so many yeeres onely are not specified by expresse Text of all the 480 mentioned 1 King 6. 1. And here also may the reader observe that the yeers that are mentioned in the book of Judges for yeeres of Israels oppression as Judg. 3. 8. 14. c. are not to bee taken for a space of time distinct from the time of the Judges but included in the summe of their times Now it thus falling out as it is more then apparent that Solomons Temple was finished and perfected in the yeere of the world 3000 this belike hath helped to strengthen that Opinion that hath beene taken up by some That as the World was six dayes in creating so shall it bee six thousand yeeres in continuance and then shall come the everlasting Sabbath And indeed the observation could not but please those that were pleased with this opinion for when they found that the first three thousand yeeres of the World did end in the perfecting of the earthly Temple it would make them to conclude the bolder that the other three thousand should conclude in the consummation of the spirituall Sect. V. From the finishing of Solomons Temple to the falling away of the ten Tribes were 30 yeeres For Solomon reigned 40 yeeres 1 King 11. 42. and in the eleventh yeere of his reigne was the Temple finished 1 King 6. 38. And so count from that yeere to the expiration of his reigne and the beginning of his son Rehoboam and it will appeare easily that the falling away of the ten Tribes was 30 yeeres after the Temple was finished and in the yeare of the world 3030. Sect. VI. From the falling away of the ten Tribes under Jeroboam to the captivity of Judah into Babylon were 390. These are thus reckoned in a grosse summe by Ezekiel chap. 4 5. I have laid upon thee the yeeres of their iniquitie according to the number of dayes three hundred and ninety dayes So shalt thou beare the iniquity of the house of Israel vers 6. And when thou hast accomplished them lie againe on thy right side and thou shalt beare the iniquity of the house of Judah forty dayes I have appointed thee each day for a yeere Now these are not to be taken for two different and distinct sums as if it were 390 yeeres from the falling away of the ten Tribes to the captiving of the ten Tribes and 40 yeeres from thence to the captiving of Judah for it was but 200 yeeres and a little above an halfe between the two first periods and above an hundred yeeres between the two last but the forty yeeres are to bee reputed and counted within the 390 as the last yeeres of them and marked out so singularly because of Judahs rebellion in and under so cleare and powerfull preaching of Jeremy who-prophefied so long a time among them Now for the casting of these 390 yeeres into parcels as the Books of Kings and Chronicles have done them the surest and clearest way is to make a Chronicall table of the collaterall Kingdomes of Judah and Israel while they last together from yeare to yeare as they will offer themselves to parallel one
here handleth before the humane Harmony and Explanation 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 coâ—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 Creator 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 First as the Authour of the Creation Psal. 33. 6. Secondly as the Authour 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 performance 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 before why the Evangelist here useth it namely as a name most familiarly 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 opificio explaineth this title This terme and in this sense also was got even among the Heathen 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 working intellect together with the Word So likewise Orpheus as hee is alledged by Justin Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 And the word was with God c. The Evangelist goeth not about so much immediately to shew the eternity of the word or of the second Person in the Trinity as hee doth to declare how requisite 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. Therfore the words in the beginning have not reference to the words eternall 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 enough for the answering of Ebion and Cerinthus which held that Christ was not before the Virgin Mary And this being concluded 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 Fourthly 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 Redeemer And the word was God God in the clause next preceding is taken personally for God the Father but here essentially for the Godhead 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 titles might seem to make them more There is none like thee neither 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 distinction 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
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
the promises and Prophecies made before concerning him hee was descended of the seed of Abraham and the stockâ— of David For the two first and maine things that the Jewes would inquire 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 anâ—â—Jebrew writing his Gospel for the Hebrewes should at the very first entrance of it give them satisfaction 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 interrupt the right order of the story and to bring in Christs birth before 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 Sections to be expositions at large upon what this verse doth but speak in briefe Harmony and Explanation PUblike Registers of the Tribe of Judah and of the other Tribes that adhered to it were reserved even in the captivity and forward as may bee collected by the bookes of Ezra and Nâ—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 genealogy 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 Jesus Christ the Sonne of Abraham as see the like phrase Gen. 36. 3. Aholibamah the Daughter of Anaâ— the Daughter of Zibeon that is thus to bee understood Aholibamah the Daughter of Anab Aholibamah 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 thâ— promise of Christ was made to these two in plaineâ— termes then to and other David iâ— first named first because the promise to him was freshes in memory plainer and more explicite secondly because the deâ—â—â—nâ— of the Messias from David was the maine thing the Jewes looked after in him thirdly the Holy Ghost doth hereby as it were before-hand answer the impious distinction so frequent among the Rabbines 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 Tamâ—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 Pâ—arts are named because they are both good At the birth of Jacob and Esau it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twins with the letter N wanting because Esau one of them was evill But as the birth of Phares and Zarait is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 women once of notorious infamy Tamar incestuous Rahab an haâ—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 â—nto Joshua vid. Kimchi in loc Ver. 8. Joram begat Ozidâ— Here three descents are omitted namely Ahaziah Iâ—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 stories 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 blessing 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 Arabicke and the most and best Greek Copies And so the Evangâ—list himselfe requireth that it bee read to make just foureteene generations from David to the Captivity into Babel And so readeth D. Kimchi on 1 Chron. 3. 15. Josias indeed begat Joachim and Joachim 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 Salatâ—â— 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 Concubine 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 Prophets 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 because 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 Solomon hee closely confuteth to the eyes of the intelligent Reader by these two things First in that hee bringeth the Line along to Jechonias 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 Jechonias was the naturall Father of Salathiel and that upon his repentance 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 into the Land Aâ—d Salathiel begate Zorobabel Salathiel begat Pedaiah and Pedaiah begat Zorobabel 1 Chron. 3. 18 19. But because when the masculine Line of Solomons house failed in Jechonias the dignity turning 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 Zorobabel mentioned 1 Chron. 3. 19 20. there is no memoriall either of Abiud his Son named here or of Râ—bâ—sâ— his Son named by St. Luke But as in Scripture it is ordinary for one man to have severall 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 Solomon 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 Jerusalem after their return from Babel This Son Meshullam was called 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 foureteens they were under a severall and distinct manner of Government 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 destruction of it The third begins with their peeping out of misery in Babel 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 Zedekiah in whom it was consummate but in Jechonias who was in the middle space betweene And from the same daâ—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 together in the same house Nay it is very probable that as yet they dwelt not in the same Town but Joseph in Caperâ—â—â—â— and Mary in Nazâ—â—eâ— Vers 19. To make her a publike example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
it is generally construed another way Chizgner havetha leithmannaah And thou Bethlehem Ephratah art within a little to bee superiour or perfect among the thovsands of Judah c. As let the learned in the language judge whether 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 interpretation this allegation of the Evangelist will bee found not to have any 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 equality 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 expression 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 thaâ— Jansenius taketh at this interpretation because that the Scripture 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 places 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 SS Among the Princes of Juda. In Micah it is among the thousands of Juda and so is it translated by the Lxx the Chaldee the Vnlgar and uninamously by all other Translators so that here is yet another difficulty and difference 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Prophet doth signifie both thousands and Princes indifferently and so David Kimchi upon that place in the booke of Judges cited even now alledgeth There are saith he that interpret Aâ—phi which our English readeth my thousand as it were my Father even as the word Alluph whose signification 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 expectation 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 SS For out of thee shall â—ome a Governour The Chaldee readeth it in the Prophet Out of thee shall come Messias 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 Babel 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 Vers. 7. Herod privily called the Wisemen 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 SS Enquired diligently of them the time when the Star appeared Had they taken their journey instantly upon the Starres appearing 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 acknowledgement and resolution Vers. 11. Gold and
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
his paths streight NOW in the fifteenth yeere of Tiberius Caesar Pontius Pilate bein Governour of Judea and Herod being Tetrarch of Galilee his brother Philip Tetrarch of Iturea and of the Region of Trachonitis and Lysanias the Tetrarch of Abylene IN those dayes came John the Baptist preaching in the wildernesse of Judea 2 And saying Repent ye for the Kingdom of Heaven is at hand 3. For this is hee that was spoken of by the Prophet 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 his rayment of Camels haire and a leathern girdle about his loins and his meat was Locusts and wild honey 4 John did baptize in the Wildernesse and preach the Baptisme of repentance for the remission 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 confessing their sins 6 And John was clothed with Camels haire and with a girdle of skin about his loins he did eat locusts wild honey 2 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 saying The voice of one crying in the wildernes Prepare ye the way of the Lord make his paths streight 5 Then went out to him Jerusalem and all Judea and all the Region 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 salvation of God 7 But when hee saw many of the Pharisees and Saddneâ—s come to his baptisme hee said unto them O generation of Vipers who hath warned 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 Abraham to our Father For I say unto you that God is able of these stones to raise up Children unto Abraham 10 And now also 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 coates lâ—t him impart to him that harb none and hee that hath meat let him doe likewise 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 appointed 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 accuse any falsely and be content with your wages   15 And as the people were in expectation and all men mused in their hearts of John whether hee were the Christ or not 11 I indeed baptize 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 after mee the latchet of whose shooes I am not worthy to stoope downe and unloose 8 I indeed have baptized you with water but hee shall baptize 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 unquenchable fire  17 Whose fanne is in his hand and he wil thoroughly purge his floor and will gather the wheat into his garner but the chaffe hee will burn with fire unquenchable 18 And many other things in his exhortation preached he unto the people Reason of the Order ALthough there be a very large space of time betwixt the Section 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 any further discourse that the order is necessary and the connexion undeniable But it may bee hee may wonder why the Evangelists 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 necessarily 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 changing 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 caâ—telousnesse have I observed all along as I goe where occasion is offered 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
it unto others in that in all the Law of Moses to the â—â—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 resurrection of the dead or of a world to come SS Comming to his Baptisme 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 therefore 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 SS O generation of Vipers 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 the Originall but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though hee include 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 broâ—d or off-spring of Vipers intimating that they and their Fathers were Vipers both And this hee doth that bee might face and affront that fond and vaine opinion of theirs which so much deluded them and whereupon they built great hopes and made great boasting namely of their being 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 Nation but as Luke inlargeth it to all the multitude that came to bee baptized Commenting upon the first promise at this first preaching 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 English and an Expositor in Dev. Kimchi do interpret it SS To flee from the wrath to come 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 children to the Fathers Lest I come and smite the Land with a curse This meaneth that wrath to come which should surely fall upon 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 destroyed by the Romans Matth. 3. Ver. 9. Say not Woe have Abraham to our Father 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 Abraham 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 SS Of the 〈◊〉 to raise up children to Abraham 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 able 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 enough for them that they were descended of Abraham for God by his omnipotent power was able to make as good and towardly children to Abraham as they were even of stones Matth. 3. verse 10. And now also is the Axe laid unto the root of the Trees 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 very 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 â—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 concluded by these reasons First because the context both before and after speaketh of Judgment and
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
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 13 Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same to some with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leapeth or frisketh and putting away sleepe from it doth seeke to satisfie its owne desires 14 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 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this here translates not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal. 110. 1. 16 Vulg. lat Blessed art thou that didst beleeve mistaking as lansenius conceiveth the Grammaticall spirit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17 Or That there shall be a performance for so doth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifie as Job 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is used for setting apart to holy use as in the Lxx Exod. 29. and christian Writers use it sometimes for Baptisme and Martyrdome because they consecrate men to God It is used of Christ Heb. 2. 10. 19 Ludolphius upon this place observeth to little purpose that the Virgin is found in Scripture speaking but seven times 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mighty one A full and proper sense of the word Elohim which the Lxx indeed and the New Testament after them have constantly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the mystery of the Trinity included in it Gibbor applyed to God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lxx Psal. 24. 8. * Psal. 103. 17. 21 Psal. 8. 10. 13. and 98. 1. and 136. 12. Esa. 53. 1. 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 5. 13. 1 Cor 3. 10. Gen. 11. 8. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx Isa 41. 9. from which verse this seemeth to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Arme Psal. 83. 9. and a Shield Psal. 89. 18. 24 Greek To remember Syr. and Arab. And remembred his mercy 25 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 together are most proper †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx 1 Chro. 9. 33. to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 September to the middle of October Part of October part of November 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 January and part of February Tâ—â— first Moneth stilo novo The 〈◊〉 Moneth stilo 〈◊〉 Part of Aprill 〈◊〉 of May. Part of March and part of Aprill The third Moneth stilo novâ— The fourth Moneth stilo novâ— Part of June part of July Part of May part of June The fifth Moneth stilo novo The sixth Moneth stilo novo Part of August part of September Part of July and part of August †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 7. 1 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1. 1. Thus Emphaticall and giveth a cleere resolution 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 childeâ— Otherâ— that she did it for shame lest she should be reputed lascivious for being with childe c. Judicet lector a Gen â— 1. b It might be understood The Booke of the History as geâ—â—neration is taken Gen. 2. 4. and 37. 2. and so it might beâ— the title not of this Chaptâ—â— onely but oâ— the whole booke But since the Evangelists intention is to set downe Christs alliance to the Royall line by his Father Iyseph the phrase must be understood accordingly and so the Chaldee useth the very Grecke word to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Râ—m Job 32. 2. See a third sense of 〈◊〉 in Jam. 1. 23. 3. 6. c Judas for 〈◊〉 in Hebrew For the Greeke cannot utter â— before a vowest in the middle of a word nor after one in the end therefore in the middle it leaveth iâ— our as in Jofaphaâ— Joram and thâ—s word Judâ— and in the end it changeth it in â— as in this and many other words in this Chapter d Or Ram. 1 Chron. 2. 8â— Ruth 4. 19. e called Salma Ruth 4. 20. f He is hâ—ld by the â—ewes to be Ipsan Judg. 12. 8. g David in the Arabick signifieth a worme to which he may seeme to allude Psal. 22. 6. h Rehobâ—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 Saâ— 7. 14. which Because hee imbraced not 〈◊〉 lively faith but challenged onely by a pâ—esumptuous 〈◊〉 patioâ— for hee walked not in the wayes of David therefore doth the reâ—â— elsewhere conceale the name of God in the name of his Son and calleâ—â— him Abâ—â—â—â— My father is a Sea For so unconstant in good was Reâ—obâ—am as Jam. 1. 6. being a child at forty yeeres old 2 Chron. 13. 17. i The Arabick reaâ—eth â— Asaph k Called Conias Jer. 22. 24. For God by taking away the first syllable of his name sheweth that he will notestablish the throne or race of Solomon any more upon it as his Father lehojakim belike is so naming him had presumed The Jewes delighted to joyn the name Jehovah to their owne Names but somewhat shoâ—med For in the beginning 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