which our Saviour himself doth when hee speaketh of the baptisme that they meane Joh. 3. 5. and in that hee saith personally that Christ should baptize which with water hee never did Joh. 4. 2. Secondly by the Holy Ghost wherewith Christ should baptize is not meant the grace concomitant to our Christian baptisme as they suppose but his sending down the extraordinary gifts of the Spirit as is plaine by our Saviours owne exposition Act. 1. 5. For John indeed baptized with water but you shall bee baptized with the Holy Ghost not many daies hence Where using the very same words with these of the Baptist and applying the baptizing with the Holy Ghost plainely and undenyably to his sending down of the Holy Ghost on Pentecost day hee hath given a sure plain and undoubted explanation of these words Thirdly neither if the baptisme of John and the baptisme used in the Christian Church bee well compared together will any such difference or diversity bee found betwixt them nay set the form of words aside no difference at all For first they both had the same institution from Christ for hee that sent the Apostles to baptize sent also the Baptist John 1. 33. Secondly they both had the same element water Thirdly they had both the same end repentance For though our Christian baptisme is called the Baptisme for remission of sins Act. 2. 38. c. and a great deale of preeminence of this above that of John picked as is thought out of that title yet is it no more then what is said of the baptisme of John Mark 1. 4. Fourthly whereas it is commonly said that one end of our Saviours being baptized was that hee might sanctifie our baptisme how can this bee supposed if hee received not our baptisme but one different from it Fifthly the Disciples were baptized with no baptisme but that of John for Christ baptized them not and who other should do it cannot bee imagined and therefore if this of ours bee more excelcent then Johns wee have a better baptisme then the Apostles that first administred it Sixthly and lastly howsoever the Schooles without any stumbling doe hold rebaptization of those that had received the baptisme of John this crosseth their own tenet that his was a degree above the washings under the Law for their imperfection was shewed by their reiteration and in this they make his to differ nothing at all And whereas it is said Act. 19. 5. that some that were baptized with the baptisme of John upon Pauls instruction of them were baptized in the Name of the Lord Jesus it was rather their renewing to their baptisme then their baptisme to them and not that they tooke any other then that of John but that they now began to entertaine and apply it to the right intent As it may bee exemplified in circumcision in any heathen son of Abraham as in Jethro for an instance Hee was circumcised while hee was an unbeleever because hee was a Midianite a childe of Abraham now when hee came to bee a convert and imbraced the true Religion hee was not to bee circumcised againe for that was to possible but hee then beganne to know and apply the right use and meaning of his circumcision and so was renewed to it and not it to him Or those words When they heard this they were baptized in the name of the Lord Jesus may bee understood to bee the words of Paul and not of Luke as see Beza in loc This phrase of baptizing with the holy Ghost sheweth first the restoring of the holy Ghost which long agoe was departed from Israel and gone up Secondly the abundance and plenteousnesse of that gift when it should bee exhibited that it should bee as water powred upon them as the word is used Joel 2. 28. Thirdly it sheweth whither all the washings and purifyings of the Law aimed and had respect namely to the washing and purging of men by the holy Ghost SS You. That is some of you as 1 Sam. 8. 11. Hee will take your sonnes that is some of them or You that is the people as Deut. 18. 15. The Lord shall raise to thee a Prophet that is to thy people and unto him you shall hearken that is the Nation of your posterity SS And with fire From Isai. 4. 4. The Lord shall wash the filthinesse of the Daughter of Zion and purge the blood of Jerusalem out of the middest thereof by the spirit of Judgement and by the spirit of burning It is easily to bee resolved what John meaneth here by fire seeing our Saviour himselfe hath applyed the other part of his speech to the comming down of the Holy Ghost on Pentecost day when wee know hee appeared in the visible shape of tongues of fire Act. 2. Now Christs baptizing in this manner with fire was 1. That the giving of the holy Ghost might fully answer the giving of the Law both for time and manner for both were given at Pentecost and both in fire 2. To expresse the various operations of the holy Ghost which are fitly resembled and represented by the effects of fire As 1. To inlighten with knowledge 2. To inflame with zeale 3. To burne up corruption 4. To purifie the nature 5. To turne the man to its own qualification of sanctity as fire maketh all things that it seiseth like it selfe 3. To strike terrour in the hearts of men lest they should despise the Gospel and to win reverence to the holy Ghost for feare of the fire 4. Hereby was clearely and fully shewed the life and significancy of the sacrifices under the Law upon whom there came a fire from heaven intimating that they are lively sacrifices and accepted who are inflamed by the holy Ghost from above And thus the two elements that have and shall destroy the world water and fire hath God been pleased to use for the benefit and salvation of his chosen Ver. 17. Whose fanne is n his hand By the fanne in the hand of Christ the most Expositors understand the power of judgement that God the Father hath committed to him For the Father judgeth no man but hath committed all judgement to the Sonne Joh. 5. 22. And thus some take it for an argument against security to all and others against Apostasie to those that have been baptized with the holy Ghost and that as the Baptist in the former words hath told what Christ would doe at his first comming and appearance so in these what hee will doe at his second but I rather adhere to the interpretation of them that by the Fanne of Christ understand the Gospel and his preaching and publication of the same and that upon these reasons First because unlesse it bee thus taken wee have not here any testimony at all given by the Baptist to the people concerning that part of the Office of Christ. Now that being a matter of so great importance as that the Prophets do more insist upon the preaching of Christ and his power
which answereth to part of our September Moses commeth down from his third Fast of forty daies and bringeth with him the glad tydings of Gods reconciliation to his People and in sign thereof the renewed Tables and the welcome command to make the Tabernacle From that time forward the working and offerings for the making of the sanctuary began and six moneths after it was finished and erected namely in the moneth of Abib Exod. 40. So long a time was the Baptist conceived and borne before the conception and birth of our Saviour Luke 1. 26. and so long a time did he preach and baptize and prepare for the great building of the Gospel before our Saviour himselfe came and by his own baptisme and preaching reared it up For as our Saviour was baptized and entred into his ministeriall function when he began to bee thirty yeeres of age and that according to a legall ordinance as shall be shewed ere long so likewise did the Baptist begin to preach when he began to be thirty which was six moneths current before And this may be the better supposed if it bee but considered how great multitudes were baptized of John before the baptisme of Christ and how farre he travailed up and downe to preach Of the latter Luke witnesseth thus And hee came into all the Region round about Jordan Preaching the baptisme of repentance Luke 3. 3. And Matthew of the former thus There went out unto hiâ— Jerusalem and all Judea and all the region round about Jordan and were baptized of him A space of ground not to be travelled over with resting in many places by the way and a number of people not to be baptized in a short space of time Now the reasons why Christ that needed no cleansing being purity it selfe would be baptized are given divers As first that by this Symbole hee might enter himselfe into the society and fraternity of the Christians as by Circumcision he did of the Jewes like a King it is Jansenius his comparison that to unite and indeare himselfe to any City of his subjects condescendeth to bee made a freeman of it as are the ordinary Citizens Secondly that he might beare witnesse to the preaching and baptisme of John and might receive testimony from him againe Thirdly that by his owne baptisme he might sanctifie the waters of baptisme to his Church Fourthly that he might give example himselfe of the performance of that which he injoyned to others and by his owne comming to bee baptized teach others not to refuse that Sacrament Fifthly that he might receive testimony from heaven that he was the son of God Sixthly that he might occasion the revealing of the Trinity Seventhly that he might shew the descending of the holy Ghost on the waters of baptisme But eighthly the maine reason of all and that which is equall to these all is that which is given by Christ hinselfe namely that heâ— might fulfill all righteousnesse of which anon Ver. 14. But John forbad him So Peter forbad Christ to wash his feet not in any surly forwardnesse but in an holy humility having an eye upon his owne unworthynesse This refusall of John being of the same nature seemeth to have had respect to three things according to the severall persons there present Christ the people and himselfe First in regard of Christ because hee needed no baptisme in that hee needed neither repentance nor remission of sins Secondly in regard of the people lest they might mistake and seeing Christ baptized as well as they might judge him sinfull as well as themselves Thirdly in regard of the Baptist himselfe who had told the people so oft and so constantly of him that came after him that hee was greater then hee and that his baptisme was more excellent then his and how would this crosse that testimony of his in the eyes and hearts of the people when they should see him as an inferiour come to bee baptized of John But Fourthly and chiefely this his reluctancy proceeded from his true and right comparing of Christ and himselfe together the Majesty and purity of him with the basenesse and sinfulnesse of himselfe and therefore hee saith I have need to bee baptized of thee c. Not refusing the sâ—rvice nor crossing the will of Christ but confessing the unworthinesse of himselfe and ponderating the inequality of the persons But it may not unfitly nor unseasonably bee questioned here how the Baptist knew that this was Christ seeing that hee saith himselfe I knew him not but hee that sent mee to baptize with water the same said unto mee on whomsoever thou shalt see the Spirit descending and abiding on him the same is hee that baptizeth with the Holy Ghost Joh. 1. 33. Now the descending of the holy Ghost was after hee was baptized and these words I have need to bee baptized of thee were spoken before To this doubt and scruple many answers are given but not so many resolutions First Some take the words I knew him not c. to bee spoken by John to make his testimony to bee without suspition For John and Jesus being a kin by birth for their Mothers were Cozins Luk. 1. 36. it might bee surmised that John gave so high and large a testimony of him for kindred and affections sake therefore hee protesteth that hee knew him not in any such a way but onely by divine revelation Thus Chrysostome and Theophylact. In which answer if there bee any satisfaction at all which is but little yet is it not to our whole quaere but onely to the least part of it Secondly some thus that John before his baptisme knew that he was the Christ but not that it was hee that should baptize with the holy Ghost aud with fire till hee saw the Spirit descend upon him and thus Theophylact againe and upon this hee fixeth as on the most genuine and proper resolution which is very hard to apprehend or collect out of the words of John in his whole Sermon for this maketh him to distinguish betwixt Christ and him that should baptize with the holy Ghost and to make them two distinct persons in his opinion whereas both his own words and no doubt the expectation of the people did take him for one and the same and that same to bee Christ. Thirdly their opinion is yet farre more strange that think that the Baptist took not Christ for Christ when hee gain-sayeth his being baptized by him but for some extraordinary holy man and continued in this opinion till the descending of the holy Ghost confirmed him in the Truth that hee was the Messias For it is not imaginable that John having the peculiar Commission from God to baptize all that should come unto him should himselfe desire to bee baptized by another man And again his words I have need to bee baptized by thee shew that hee understood that it was hee that Baptized with the holy Ghost as will appeare by and by Fourthly little lesse improper
and equally strained is the Exposition of Augustine that John knew indeed that hee was the Christ and that it was hee that should baptize with the holy Ghost but till hee saw the descending of the holy Ghost hee knew not that it was onely bee that should baptize with the holy Ghost or that hee reserved the propriety of the power of baptizing to himselfe alone and did not communicate it to his Ministers And this propriety the Schooles make to consist in these foure particulars 1. That hee reserved to himselfe the power of instituting baptisme though hee communicated the power of baptizing to others 2. That hee can conferre the grace or effect of Baptisme without the administration of the Sacrament which the Ministers cannot 3. That hee giveth efficacy to baptisme by his death 4. That baptisme is administred and given in his name Which glosse as the Father strained out of the Text to retort upon the Donatists that maintained that this Sacrament administred by a wicked minister availed nothing so is it but strained and that strangely too for how can it possibly bee collected that John should collect any such thing from the descending of the holy Ghost Fifthly More plausible is their resolution that hold that John knew Christ indeed in some measure before his baptisme but not so fully as after when the holy Ghost descended But Sixthly a plenary and sufficient satisfaction to the question may bee had by these three observations First That John though hee knew the mystery of the incarnation of the Messias and his excellent and divine graces and that hee was neere at hand yet had hee never seen his face till now nor knew hee him by sight till hee came to bee baptized Secondly That then hee knew him by a present revelation as Samuel knew Saul 1 Sam. 9. 15. 17. For if in his Mothers womb hee leaped at the approach of Christ in the womb◠of his Mother much more may it bee conceived that by the revelation of the Spirit hee knew him and acknowledged him now Thirdly That the signe which was given him when hee beganne to baptize On whomsoever thou shalt see the holy Ghost descend c. was not given him for his first knowledge of Christ but for the confirmation of that knowledge that hee had of him before and for his assurance and confidence to point him out unto the people And such a one was the signe given to Moses Exod. 3. 12. not for his first instruction that hee was sent by God but for his confirmation in that wherein hee was before instructed nor that neither so much for himselfe as for the people SS I have need to bee baptized of thee Hee meaneth not with the baptisme of water which hee himselfe administred to others but with the baptisme of the holy Ghost For first Christ himselfe baptized none with water at all Joh. 4. 2. but referred the administration of this Sacrament to others Secondly the Baptisme wherewith hee baptized was of the holy Ghost ver 11. and it cannot bee doubted that when John speaketh of beeing baptized by Christ hee meaneth the proper baptisme wherewith Christ baptized Thirdly it is not consonant to reason that John should complaine of the want of that which hee so plentifully afforded unto others but though hee himselfe were not baptized in water yet his speciall deputation from God to bee the first and chiefe batized made that hee needed it not Fourthly bee it granted that John speaketh of baptizing with water as some Commentators would have it yet are not his words to bee understood simply of any absolute necessity that hee had of baptisme but comparatively betwixt him and Christ that it was fitter that hee should bee baptized by Christ then Christ by him For so the phrase I have need is used not alwayes to import necessity but sometimes conveniency And so doth the Rabbin word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signifie and diverse words that signifie necessity in other tongues Ver. 15. Suffer it to bee so now The Emphasis of this clause is held to bee in the word now As shewing that howsoever Christ was the Sonne of God and should in time reveale himselfe mightily so to bee as Rom. 1. 4. yet now the time required that that his glory should bee veiled under his humiliation and his divinity concealed till its proper season to bee revealed This exposition is as currant as any among Expositors how substantiall let the Reader judge For First the baptizing of Christ by John was not so great a meanes to veile his Divinity as it was to reveale it for then hee had the testimony from Heaven that hee was the Sonne of God Secondly there needeth no other reason to bee looked after why Christ saith suffer it to bee so now then what hee himselfe giveth in the very next words following For thus it becommeth us to fulfill all righteousnesse The word now as it lyeth in the English might bee taken for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ordinary in the Hebrew words of intreating or perswasion and might very well also suite with that sense here if the Lxx translated them but by the Greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they doe not therfore may wee the more justly suppose the word to bee emphaticall in some respect and the respect seemeth to bee this Whereas John had told the people before of Christs baptizing with the holy Ghost and had told Christ in the verse preceding that hee had need of that baptisme to that it is that our Saviour giveth this answer Suffer it to bee so now as meaning thus That it was true indeed that hee was hee that should come after him and hee that should baptize with the holy Ghost of which baptisme John had more need from him then hee of Johns yet the time of that his baptizing was not yet come for first must hee fulfill all the righteousnesse required of himselfe before hee was to powre out or bestow that baptisme of the Spirit upon others And therefore must John suffer him to bee baptized now with the baptisme of water for that baptisme of his with the Spirit was not yet to bee exhibited SS For thus it becommeth us to fulfill all righteousnesse The greatest doubt and difficulty in this clause is what our Saviour meaneth here by righteousnesse which being resolved upon the other smaller words and lesse scrupulous in it will offer themselves the more readily to bee understood First Hilary though somewhat obscurely seemeth to construe it of the righteousnesse of the Law for by him saith hee all righteousnesse was to bee fulfilled by whom alone the Law could bee fulfilled Secondly but Hierome speakes it out more plainly and fully and understandeth it of all righteousnesse of the Law and of nature either of which indeed were not a◠unproper glosse to bee applyed unto Christ alone but since the word us joyneth the Baptist
the blessing in Num. 6. 24 25 26. Which when Zachary is now to doe hee is speechlesse and cannot performe it for the Leviticall Priesthood is now growing dumb and hee that was to blesse indeed namely Christ is neer at hand Ver. 23. Assoon as the dayes of his Ministration were accomplished The dumb and deafe Priest officiateth in that service which the lot had cast upon him a certaine time either more or lesse after hee was falne under this double imperfection For first neither of these aâ—e named among those defects and blemishes that secluded from the service in the Sanctuary Secondly the Priesthood of the Law consisted mainely and chiefly of manuall actions or offices for the hands as offering sprinkling waving and such others to which sense the Targums expound The workes of Levies hands Deut. 33. 11. and so it might the better be speech lesse But the Ministery of the Gospel cannot admit of dumbnesse because it consisteth of Preaching and for that purpose was furnished and indowed at the beginning and entrance of it with the gift of tongues Ver. 24. Elisabeth hid her selfe saying c. This her retirednesse and hiding of her selfe proceeded partly from devotion and partly from respect of the childe that shee had conceived For the words or thoughts that proceed from her at this her retiring must needs shew the reason why shee did it Now shee said Because the Lord hath done thus to mee when hee looked upon mee to take away my reproach where two distinct things are plainly remarkable First Gods taking away her reproach by giving her a childe after so long barrennesse this is not the thing that shee hideth for but Secondly His dealing thus with her when hee would take that reproach away as to give her such a childe that was to bee of so eminent a calling and so great a Prophet And for this it was that the betooke her selfe to this retiring and reclusivenesse partly that she might ply her devotion so much the closer upon so great a benefit and chiefly that shee might sequester from all occasions of uncleannesse or defiling since she carryed one in her wombe that was to bee so strict a Nazarite As see the like Judg. 13. 14. Vers. 26. And in the sixth moneth This sixth moneth from the conception of the Baptist was the tenth moneth of the moneths of the yeer or the moneth Tebeth which answereth to part of our December the time at which a long error hath laid the nativity At the very same time of the yeere Esther another Virgin had been promoted to honour and royalty by Abashuerus Esth. 16. 17. Vnto a City of Galilee Out of Galilee ariseth no Prophet the Jewes said once in the scorne of our Saviour slanderously and very falsly Joh. 7. 52. For out of Galilee arose the renowned Prophet Jonaâ— of Gath Hepher 2 King 14. 25. in the Tribe of Zebulon Josh. 19. 13. And in Galilee was much of the converse of Elias but especially of Elisha at Shunem 2 King 4. 8. in the tribe of Issachar Josh. 19. 18. and all these three famous Prophets of the Gentiles And no place could be fitter for the bringing forth of Christ and his Apostles that were to bee the Converters of the Gentiles then Galilee of the Gentiles Nazaret See 2 King 17. 9. the tower of Nozarim which if Chorography would suffer might bee understood of this City which was built like a watch-tower on the top of a steepe hill Luke 4. 29. Nazaret in the Arabick tongue signifieth Help in the Hebr. a Branch by which name our Saviour is called Esa. 11. 1. Vers. 27. To a Virgin Rabbi Oshua the Sonne of Levi said Israel was comforted in a Virgin as saith Jeremy The Lord createth a new thing in the earth A Virgin shall compasse a Man Jer. 31. 21. Beresh Rabb See also Lyra and Gloss. interlin in loc Vers. 28. Highly favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used by the Greeke Scholiast in Psal. 18. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word from which it is derived in Ephes. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which let the indifferent Reader view and judge of the propriety of our English translation here in comparison of the vulgar Latine The Virgin had obtained the highest earthly favour that ever mortall did or must doe to bee the mother of the Redeemer and the Holy Ghost useth a singular word to expresse so much Superstition is ever too officious but it hath shewed it selfe more so to the Virgin Mary then to any other For as it hath deâ—â—ed her now shee is in heaven so hath it magnified her in all her actions while shee was upon the earth So that no relation or story that concerneth her but it hath strained it to the utmost extremity to wring out of it her praises though very often to a senselesse and too often to a blasphemous issue As in this story of the annuntiation there is not a word nor tittle that it thinketh will with all its shaping serve for such a purpose but it taketh advantage to patch up her Encomions where there is no use nor need nor indeed any truth of and in such a thing This word that is under hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beares the bell that ringeth lowdest with them to such a tune For having translated it in their vulgar Latine Gratia plena or full of grace they hence inferre that shee had all the seven gifts of the Spirit and all the Theologicall and morall vertues and such a fulnesse of the graces of the Holy Ghost as none ever had the like Whereas first the use of Scripture is when it speaketh of fulnesse of grace to express it by another phrase as Job 1. 14. Act. 6. 5. c. Secondly the Angel himselfe explaineth this word in the sense of our translation for favour received and not for grace inherent Vers. 30. Thou hast found favour with God Thirdly and so doth the Virgin her self also descaâ—t upon the same thing throughout her Song Fourthly Joseph her husband suspected her for an adulteresse Mat. 1. 18. which hee could never have done if hee had ever seene so infinite fulnesse of grace in her as the Râ—manists have spied and hee was the likelier to have espied it of the two Fifthly compare her with other renowed women and what difference but onely this great favour of being the mother of the Messias They had the spirit of Prophecy as well as she they had the spirit of sanctification as well as she and she no more immunity from sin and death then they Sixthly she was one of the number of those that would have taken off Christ from preaching Mark 3. and this argued not such a fulnesse of grace Seventhly See Jansenius one of their owne side expounding this word according to our reading of it in loc The Lord is with thee Many understand this of the Incarnation it selfe or of the Lords being in
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
house it inforceth us to look for a literal interpretation in it and not a tropicall Thirdly Aquinas evadeth the reall opening of them with this glosse stranger then both the other and by another intellectuall vision then that that was spoken of before For it may also bee understood saith hee of an intellectuall vision namely that Christ baptisme being â—ow sanctifyed saw heaven open unto men But this exposition the word of Saint Marke newly mentioned confuteth much more then it did the other Fourthly Marke therefore tying us to a literall sense and to understand a reall and proper cleaving of the Heavens indeed the doubt now onely resteth what heaven it was whether the Aâ—reall or Aethereall for so are the heavens properly distinguished according to the significancy of the Hebrew word Shamaiim which importeth a duality or a thing doubled Answer It was onely the Aereall for that is called Heaven and the Firmament Gen. 1. 8. 20. as may bee confirmed by these reasons First Because there needed no further scissure in the Heavens then the renting of the clouds in the middle Region either for the descending of the Holy Ghost or of the voyce or for the satisfying of the eyes and eares of the spectators and hearers that they came from Heaven Secondly Because the Scripture in other places speaking of things which came but out of the clouds yet useth the very same terme to expresse the clouds by that is used here namely Heaven As The Lord that gave the Law out of a cloud Exod. 19. 16. is said to have spoken from Heaven Exod. 20. 22. So the like voyce to this here that came out of a cloud Luk. 9. 35. yet is said to come from heaven 2 Pet. 1. 18. And Elias that by his prayer shut up the clouds that there was no rain is said to have shut up heaven Luk. 4. 25. The opening of the Heavens then was the renting of the clouds as wee see them rent when the lightning comes forth and out of that rent came the Holy Ghost in visible shape and the heavenly voyce And thus did the Gospell or Preaching of Christ begin with the opening of the Heavens which the Law had shut and thus were the heavens shaken when the desire of all Nations came first to bee revealed openly as Hag. 2. 6 7. The very same difference of expression that is betwixt Saint Marke and the other Evangelists is betwixt the Hebrew and the Lxx. in Isa. 64. 1. for the Originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wouldest or hast rent but the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou open the Heavens c. Mat. 3. Ver. 16. The Heavens were opened to him To him to whom to Christ or to John Why to the eyes and beholding of them both for in that John saith hee saw the Holy Ghost comming from or out of Heaven like a dove Joh. 1. 32. hee maketh it past deniall that hee saw the opening of the heavens but the word to him in this place must bee reserved and referred in a singular peculiarity to Christ and the opening of the Heavens to him importeth a more emphaticall propriety then their opening to his sight For the Syntax and Grammaticall construction that Marke useth maketh it impossible to fix the words to him any other wayes then upon Christ And straightway saith hee comming up out of the water hee saw the Heavens rent or cloven c. This then being the propriety of the words that the heaven was opened to our Saviour and yet since it was also opened to the sight of John it doth necessarily inforce uâ— to understand it otherwise then onely to his view or beholding namely to his prayer as the phrase is used by him himselfe Knocke and it shall bee opened unto you For had the Evangelist intended onely to shew how hee saw this apertion in the Heaven hee might have joyned John with him in the same sight but hee would give us to understand by the phrase that hee hath used singularly of Christ alone that the heavens were not onely opened to his sight but for his sake And from hence may bee confirmed what was spoken before concerning his prayer namely that it aimed at such a thing as Elias prayed and the heaven was opened and fire came down upon his Sacrifice Thus heaven that was shut to the first Adam because of his sin is opened to the second because of his righteousnesse and to all that by faith are partakers of it Mark 1. Ver. 10. Hee saw the heavens cloven This is to bee understood as that before of Christ onely and after the same sense or to the same purport But since it is certaine that John saw this as well as hee as is also observed before and yet none of the three Evangelists that record the Story have given any undoubted or plaine evidence of any such a thing it may likewise be questioned whether the rest of the people which were there present did see this sight as well as Christ and John Theophylact is peremptory in the affirmative For all of them saith hee saw the Spirit comming upon Jesus lest they should thinke that the voice This is my beloved Sonne had been spoken concerning John but upon the sight of the holy Ghost they might beleeve that that voice was concerning Christ. And of this opinion are very many others with him and no marveile for who could conceive any other thing And yet upon the weighing of these Reasons following wee may very well bee perswaded to beleeve the contrary or that this Heavenly spectacle and divine voice was conspicuous and audible to none but onely to Christ and John First because John after this doth himselfe tell those that were present at this time that there had stood one among them but they knew him not that that was hee that was to come after him For the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 26. must of necessity bee rendred in its preterperfect signification for John spake not those words till after Christ was baptized and gone for hee was at that time in his temptation in the wildernesse Secondly because Christ himselfe also telleth the Jewes that they had never heard his Fathers voice Joh. 5. 37. and among those to whom he speaketh were divers that had imbraced the doctrine and baptisme of John Ver. 35. and it may very well bee supposed some that were present at his baptisme at this very time The maintainers of the contrary Opinion have spied this scruple and difficulty arising upon that Text and have gone about to salve it but with a very improper and dangerous plaister holding that though they heard this voice yet they heard not the voice of the Father but of an Angell which spake in his name which shall bee examined by and by Thirdly it is improbable that when Christ had such another testimony from Heaven at his transfiguration that he should conceale it from nine of his Disciples and charge
the three silence that heard it and saw what was done Matth. 17. 9. and yet should let this voice and vision from Heaven bee so publike as to bee heard and seen of all the people Fourthly John himselfe telleth that this Revelation was given chiefly if not onely for his sake Joh. 1. 33. Fifthly the preaching of the Baptist was the meanes that God had ordained to bring the people to the knowledge of Christ John 1. 7. 31. and this Revelation to bring the Baptist to it Sixthly had all the people been partakers of this sight and voice John had needed no more to have pointed Christ out but the people would have knowne him as well as hee nor could the opinion have ever prevailed as it did that valued John above him Sixthly when John shewed him forth with the singer with Behold the Lambe of God presently Disciples followeed him which they would have done much more had they thus seene and heard him pointed out from heaven but it is plaine they did not the one and thereupon it may be boldly concluded that they did not the other Eighthly to which may be added that God ordained preaching partly of John partly of Christ himselfe and partly of his Disciples the way to bring the world acquainted that hee was Messias And these divine revelations were for the instruction and confirmation of them his preachers who were chosen witnesses for such a purpose that they thereupon might the more confidently confirm the people And hereupon it is observable that while the Baptist was at liberty our Saviour contented himselfe with his testimony and preaching but wheâ— he was shut up then instantly chose he others Now if any doubt of the possibility of this and question how could John see and heare these things and the other company that was present not doe so as well as hee The answer may bee readily given by example of Elishaes servant 2 King 6. 17. and the two men that went to Emmauâ— Luke 24. For the mountaine was full of Horses and Chariots of fire and Elisha perceived them but his servant did not till his eyes were opened in a more speciall manner And Christ it is like was in the same shape and appearance upon the way when they knew him not that he was in the house when they did but til then their eyes were holden Yet if any one will suppose that the people saw the flashing of the opened Heaven and heard the noice of the voice that came from thence and tooke the one for lightening and the other for thunder as Joh. 12. 29. we will not oppose it for now was the season of the yeere fit for lightning and thunder but that either they saw the holy Ghost or distinguished the words of the voice any more then Pauls companions did Acts 9. 7. compared with Act. 22. 9. the reasons alledged doe inforce to deny till better information Mat. 3. vers 16. And hee saw the Spirit of God The syntax and construction of Marke doth tye and six these words Hee saw onely to our Saviour as it did those before and both for the reason mentioned namely to shew the return and answer of his prayer But these words of Matthew are not so strict but that they may equally bee applied unto John For first there may be observed a distinction in the verse and a kind of difference of speech betwixt what goeth before about the opening of the heavens and this fight of the holy Ghost For of that hee speaketh thus And Jesus being baptized went straightway out of the water and lâ—e the Heavens were opened unto him And then commeth hee on with a distinct clause concerning the other And be saw the Spirit of God descending leaving it at the least in an indifferency whether to apply it to Christ or John But secondly it seemeth rather to bee understood of John because hee saith himselfe that this descending of the holy Ghost was given to him for a signe and that he saw it and if it bee not to bee so taken herâ— none of the three Evangelists have mentioned it in the story at all And thirdly the rather may it bee taken of Johns seeing it because he saith He saw him descending and comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon on him Had it been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon himselfe it must needs have been understood of Christ upon whom the Spirit came that hee saw the Spirit comming upon himselfe but since it is 〈◊〉 him without any reciprocation it may be the better applyed to John that hee saw it It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth reciprocally himselfe as our Lexicons doe give examples and as it is of force to be taken in Saint Marke in this place like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes doth not signifie reciprocally as in the Lxx in Judg. 7. 24. But why should wee take the word out of its commonest and properest sense unlesse there were necessity to doe it which in Matthew there is not though in Marke there bee Fourthly and lastly these words hee saw being understood of John it maketh that the three Evangelists being laid together the relation ariseth out of them the more full and the story more plain For Luke telling that the Heavens were opened and the Holy Ghost descended Marke addeth that Jesus saw this and Matthew that John Mat. 3. Ver. 16. The Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 2. The Spirit of God moved upon the face of the waters in the beginning of the old world and so doth it here of the new It is needlesse to instance how oft in Scripture the holy Ghost is called the Spirit of God as Gen. 41. 38. Exod. 31. 3. Numb 24. 2. and very many other places but it is most necessary to observe that wheresoever hee is so called it is in the Hebrew the Spirit of Elohim in the plurall number and sheweth his proceeding from more persons then one Contrary to the opinion of the Greek Church that holdeth that the holy Ghost proceedeth not from the Father and the Sonne but from the Father onely Luk. 3. Ver. 22. The Holy Ghost As hee is called the Spirit not so much in regard of his owne nature as in regard of his manner of proceeding so also is hee called Holy not so much in respect of his person for the Father and Sonne are Spirits and are holy as well as hee but in regard of his worke and Office which is to sanctifie the Church of God And in this respect hee is called by the Hebrews not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruahâ— bakkâ—desh the Spirit of Holinesse for this phrase the Holy Ghost is taken from the common speech of the Jews And so is hee called by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. and so doth the Syrian call him Ruhâ—a dekudsha in this place SS The Holy Ghost descended This
descending of the Holy Ghost was first partly for the sake of John for this token had been given him when hee first began to preach and baptize whereby to know Christ when hee should come Joh. 1. 33. Secondly partly for Christ that hee might thus receive his consecration and institution for the Office that hee was now to enter upon the preaching of the Gospell This was as his anointing to install him into his function as Aaron and his Sonnes were with materiall oyle to enter them into theirs as Isa. 61. 1. The Spirit of the Lord is upon mee therefore hath hee anointed mee hee hath sent mee to Preach the Gospel And Thirdly partly for the businesse and matter that was now to goe in hand namely Christ beginning to preach accordingly For First the Gospel is the Spirituall Kingdom and Scepter of Christ in and by which hee was to rule all Nations for ever and therefore it was agreeable that the Spiritualnesse of that should bee sealed and confirmed by the holy Spirits shewing himselfe even in the beginning of it The carnall rites of Moses were now to vanish and his corporall and ceremoniall observances to bee changed into a spirituall worship and neither at Jerusalem nor at mount Gerizim nor elsewhere must there bee any more adoration with fleshly and earthly Ceremoniousnesse but hee that will worship God must worship him in spirit as Joh. 4. 21. Therefore it is no wonder if the Holy Ghost do now reveale himselfe now when his sway of spirituality and dominion by sanctification is to begin Secondly The Holy Ghost was departed from Israel after the death of the last Prophets as was observed before and now hee is to bee restored againe therefore himselfe commeth visibly and apparently at this his restoring and lighteth upon him to whom it belonged to give and distribute the gifts of the Spirit to whom hee pleased For as John had told that Christ should baptize with the Holy Ghost so is that power and priviledge now sealed unto him in the sight of John when the Holy Ghost commeth down upon him and there abideth SS Descended in a bodily shape God is said to descend not that hee moveth from place to place or commeth where hee was not before for hee is incircumscriptible and every where and filleth all places but in that hee sheweth this his presence upon earth in such or such a place by some externall sign and visible apparence And so hee is said to come downe to see whether the wickednesse of Sodome were according to the cry that was come up unto him because hee revealed himselfe to Abraham Lot and the Sodomites in the visible and conspicuous representation of men So is hee said to have come down upon Mount Sinai because of the outward revealing and expression of his presence there And so the Chaldee Paraphrast understandeth the Trinities descending Gen. 11. 5. for a conspicuous appearance of it for hee translateth The Lord revealed himself to take vengeance c. And so is the Holy Ghost said to descend in this story and in that in Act. 2. not but that hee was present in the same places before by his power and Godhead but that hee revealed and expressed his presence by so sensible an evidence and by and in so revealed a worke SS In a bodily shape First It was convenient that the Holy Ghost should reveale himselfe at this time First for the sake of John who was to have a sensible signe whereby to informe him which was the Messias as Joh. 1. Secondly In regard of the Holy Ghost himselfe whose worke in the Church was now in a more speciall and frequent manner to bee shewed under the Gospel namely that hee might bee expressed and revealed to bee a personall substance and not an operation of the Godhead onely or qualitative vertue For qualities operations and acts cannot assume bodily shapes nor ought but what is in it selfe substantiall Thirdly That a full and cleere yea even a sensible demonstration of the Trinity might bee made at this beginning of the Gospel For it may bee observed in Scripture that the Holy Ghost hath a speciall regard to expresse this mystery upon singular occasions that we might learne to acknowledge the three Persons in one Godhead as hee also doth the two natures of Christ that wee might acknowledge them in one person So the very first thing that is taught in all the Bible is this very mystery For when Moses beginneth the story of the creation hee beginneth also to teach that the three Persons in the Trinity were co-workers in it God Created there is the Father God said there is the Word or the Sonne And the Spirit of God moved there is the Holy Ghost And the very same mystery is intimated by the Prophet treating upon the very same Subject Isa. 42. 5. Thus saith God the Lord hee that created the Heavens and they that stretched them out That wee might learne that Of him through him and to him the Father Sonne and Holy Ghost are all things Rom. 11. 36. So Moses also when hee is to teach concerning the creation of man hee first teacheth that it was the Trinity that created him Gen. 1. 26. And God said Let us make man after our Image Hee saith Let us to shew the Trinity of Persons and hee saith In our Image not in our Images to shew the unity of essence That every man even from the reading of the story of his Creation might learn to remember his Creators in the dayes of his youth as Solomon with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boraiecha answereth the same mystery Eccles. 12. 1. So likewise at the confusion of tongues the Trinity is expressed Gen. 11. 7. Let us goe down and confound their language as it is also at the gift of tongues I will send the Comforter from the Father Joh. 15. 26. Act. 1. 4. Such a one also was the blessing pronounced by the Priest upon the people when hee dismissed them from the daily service of the Temple in the name of the Trinity Num. 6. 24 25 26. the name Jehovah or the Lord three times repeated for denotation of the three Persons as Paul explaineth it 2 Cor. 13. 13. When Moses also beginneth to rehearse the Law to Israel and to explaine it the first thing hee teacheth them is the Trinity in Unity and Unity in Trinity Deut. 6. 4. Heare O Israel the Lord our God the Lord is one Three words answering the three Persons and the middle word our God deciphering fitly the second who assumed our nature as is well observed by Galatinus To these may bee added the entrance of Moses his revelation with the name of the Lord three times rehearsed Exod. 34. 6. The Vision of Esay with three Holies Isa. 6. 3. The beginning of Psal. 50. and of Psal. 136. and many again of the like nature which the heedfull reader will observe himself How fitting then was it that at the beginning of
the new world and the new Law and the baptism of Christ the three Persons should be revealed especially since he ordained baptism to be administred in their names Baptize them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28. 19. SS Likâ— a Dove It is thought by Austin and after him by Aquinas that this was a very living Dove not of the flock indeed of common Doves but immediately created by God for this purpose but created as true a living Dove as any of them and the reason they give for this their opinion is this Because it is not to bee said that Christ alone had a true body and that the Holy Ghost appeared deceiveably to the eyes of men but that both those are to bee said to bee true bodies for as it was not fit that the Sonne of God should deceive men so was it not fit that the Holy Ghost should deceive them neither But it was no difficulty to the Creator of all things to make a true body of a Dove without the helpe of other Doves as it was not hard for him to frame a true body in the wombe of the Virgin without the seed of man So they too punctuall where there is no necessity nor indeed any great probability For First what needed there a reall living Dove when an apparent onely would serve the turne For the descending of the Dove was that there might bee a visible domonstration of the Holy Ghost his resting upon Christ and anoynting him for his Ministration so that the visibility of the Spirit was as much as was required and there needed no reality of a living body Secondly The Text saith expressely in all the Evangelists that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like or as it were a Dove which plainly sheweth the similitude to such a thing and not the being of the very thing it selfe Thirdly In apparitions of the like nature when the furthest end of the body appearing was but for visibility the bodies that were seen were not of the very existency and nature of those that they represented but of another As the Angels that appeared in humane shapes had not very living humane bodies but onely bodies assumed and framed to such a representation And so the fire in the bush on Sinai and with the cloven tongues was not very reall fire but onely a visible resemblance of it and the like must bee held of this Dove or else it will bee such an apparition as never was before nor since Fourthly The parallell betwixt the appearing of our Saviour in humane flesh and the appearing of the Holy Ghost in a living Dove is not onely very improper but also somewhat dangerous For if they appeared alike then may the holy Ghost hee said to bee a very Dove for Christ was a very man and that were improper and in its kind to bee incarnaâ—e for Christ was incarnate and that is dangerous And Fifthly as for fallacy or deceiving there could bee none no more then there had been in all other apparitions since the world began since in such things the veriâ—â— and reality of the â—ody that appeared was not looked after but onely the 〈◊〉 and the spirit that lay hid under that body Now reasons why the holy Ghost appeared in the shape of a Dove rather then of any other creature are conceived some to have concerned Christ some to have concerned the Holy Ghost himselfe and some to have concerned man As First to shew Christs innocency pâ—rity simplicity charity and love for all these qualities are observable in a Dove Secondly to shew the like graces of the holy Ghost and Aquinas and Iâ—dolphus do parallell the seven graces of the Spirit Isa. 11. 2. 3. to seven properties of a Dove as if any bee so curious as to see them hee may in Lud in 〈◊〉 and Aquin. par 3. quest 39. Art 6. Thirdly to shew what innocency and harmlessensse should bee in those that are baptized Fourthly to answer the figure in Noahs flood for as a Dove did at that time bring tidings of the abating of the waters so doth it now of the abating of the wrath of God upon the preaching of the Gospell These are the common and most current reasons that are given by Expositors to which may bee added Fifthly that since Christ was to have visible testimony from heaven it was fittest it should bee by the likenesse of a fowle of Heaven For it was not fitting that five should have come thencâ— upon him for hee was to baptize and not to bee baptized with fire and for a cloud to come from thence upon him was reserved till another time namely as his transfiguration and what then can bee imagined to descend upon him but a bird and what bird so fit as a Dove which was the only fowle that was clean and allowed for sacrifice Lev. 1. 14. Mat. 3. ver 16. And lighting upon him In the strictnesse of the Greek it is comming upon him which is to the very same signification especially the addition of the Baptist himselfe being laid unto it viz. that it abode upon him Joh. 1. 32. Some conceive and that not improperly that the Dove sate upon his head which if it did it was like the inscription in the golden plate that was on the fore-head of the High-priest and declared him to be Koddesh Laihovah The Holy one of the Lord Exod. 28. 36. How long the Dove sate upon him is not to bee questioned because not to bee answered it is not unlike that it did so all the while hee was in the sight of John at this time especially seeing that the Text saith that straightway this Spirit drove him into the wildernesse Ver. 17. And loe a voyce from heaven The testimony of two witnesses is a confirmation past denyall and greater witnesses then these two could not bee produced the Father and the Holy Ghost because a testimony could not bee given to a greater then to Christ. Nor could these two witnesses have properly gone single one without the other the descending of the Dove to point out to whom the voyce was intended and the descending of the voyce explaining what was meant by the descending of the Dove SS A Voyce Both the Talmudick and the latter Rabbins make frequent mention of Bath Kol Filia vocis or an Echoing voyce which served under the second Temple for their utmost refuge of revelation For when Vrim and Thummim the Oracle was ceased and Prophecy was decayed and gone they had as they say certaine strange and extraordinary voyces upon extraordinary occasion which were their warnings and advertisements in some speciall matters Infinite instances of this might bee adduced if they might bee beleeved one allegation in the Talmud shall serve for all concerning Joâ—â—athan the Chaldee Paraphrast When Jonathan the Sonne of Uzziel say they had composed the Targum of the Prophets there came Bath Kol or a divine voice and said who
that when Elisabeth heard the salutation of Mary the babe leaped in her wombe and Elisabeth was filled with the holy Ghost 42 And shee spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy wombe 43 And whence is this to me that the mother of my Lord should come to me 44 For lo so soon as the voice of thy salutation sounded in mine eares the Babe leaped in my wombe for joy 45 And blessed is shee that beleeved for there shall be a performance of those things which were told her from the Lord. 46 And Mary said My soule doth magnifie the Lord 47 And my spirit hath rejoyced in God my Saviour 48 For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed 49 For he that is mighty hath done to me great things and holy is his name 50 And his mercy is on them that feare him from generation to generation 51 Hee hath shewed strength with his arme hee hath scattered the proud in the imagination of their hearts 52 He hath put down the mighty from their seats and exalted them of low degree 53 He hath filled the hungry with good things and the rich hee hath sent empty away 54 He hath holpen his servant Israel in remembrance of his mercy 55 As he spake to our fathers to Abraham and to his seed for ever 56 And Mary abode with her about three moneths and returned to her owne house Reason of the Order THe Order of this Section requireth not much confirmation for it will plead for it selfe After the Divine Nature of Christ is handled as in the Section preceding his humane is to bee considered next and so is it here And first the manner of his conception but the conception of his forerunner John the Baptist orderly described and declared before Harmony and Explanation Ver. 5. In the daies of Herod THe Scepter shall not depart from Judah or the Lawgiver from between his sect untill Shiloh come Gen. 49. 10. The words are to bee read discretively Or rather then And shewing that when the Scepter ceased the Law-giver succeded and when both were gone then Messias should appeare The Scepter continued in the hand of Judah till the captivity into Babylon and then it departed and being once fallen it was never recovered till hee came to whom it belonged This Jeremy told expressely even at the very time when it was in failing Jer. 22. 30. Write Coniah childlesse for no man of his seed shall prosper sitting upon the Throne of David and ruling any more in Judah And so did Ezekiel even just then when Nebuchadnezzar was setting himselfe to fetch it away Ezek. 22. 21. c. Remove the Diadem and take off the Crown c. I will overturne overturne overturne it and it shall bee no more untill hee come whose right it is and I will give it him After their returne out of that captivity the Law-giver or the high Court of the Seventy Elders sate at the Helme and ruled the State till the usurpation of the Asmenean or Maccabean family distempered all Their Ambition brought in a Crowne and that civill warres and those the Romans who subdued the nation and set Herod King over them Hee was the Sonne of Antipater of the race of Edom or of the seed of Esau a generation that had been an enemy to the Jewes continually but never ruled over them till now so that now were fulfilled the words of Isaac to his Sonne Esau. Thou shalt serve thy brother Jacob but it shall come to passe when thou shalt have the dominion thou shalt break his yoke from off thy neck Gen. 27. 40. Herod was bloody like the root of which hee came which persecuted his Brother even in the wombe and among other his cruelties which were very horrible and very many hee slew the Sanhedrin or the bench of the Lxx Judges And then was the Law-giver departed from between Judahs feet as the Scepter was out of his hand long before And then might the Jewes cry out as it is recorded they did though upon another occasion Woe unto us for the Scepter is departed from Judah and the Law-giver from between his feet and yet is not the Sonne of David come § There was a certaine Priest named Zacharias Of this name there had been a famous Priest and a famous Prophet in old time before Zacharias the Sonne of Jehojada before the captivity 2 Chron. 24. And Zacharias the Sonne of Barachias after Zac. 1. 1. And consonant it was that hee in whom Priesthood and Prophecy should bee strucke dumb and even have their period because the great Priest and Prophet was so neere at hand should beare the same name with them in whom Priesthood and Prophecy had in some manner ceased before SS Of the course of Abia. The Priests were divided by David into foure and twenty courses 1 Chron. 24. Not but that there had beene courses before of them but because there had not been so many For reason it selfe will tell us that since they were all bound to the service of the Sanctuary and withall were so very many in number they could not serve there mixedly and confusedly but must need have some distinction and order some of the Jews say they were divided into eight courses by Moses foure of Eleazar and foure of Ithamar But for this they have no ground to shew at all Others that they were divided into sixteen by him namely eight and eight of either family And of the division it selfe there seemeth to bee some probability in the Text but not of the divider For speaking of Davids distinguishing them because they were growne more numerous it saith 1 Chro. 24. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth thus much that there was one principall houshold added to every course of Eleazar more than was before and so they became sixteene but of Ithamar were onely taken those which were used before which were onely eight and thus did they rise to 24. See R. Solomon Dav. Kimehi in loc These courses thus newly increased by David for number and thus newly ranked by lot for order and both for the service of the Temple when it should bee built it is but little to bee doubted but that they began their round when the service of the Temple did first begin which round began on the Sabbath next after the Feast of Tabernacles about the two and twentieth day of the moneth Tisri 2 Chron. 7. For on the 23 day Solomon dismissed all the people to their owne houses ver 10. after hee had kept the Feast of Tabernacles seven dayes before according to the Law beginning on the fifteenth day of the moneth and concluding on the one and twentieth day Lev. 23. and the next day after or the two and twentieth day was a solemne