in her Cosin Elisabeth Thirdly confirming her from the power of God to which nothing is impossible Now whereas this unrestrained power of God was the onely cause of such examples as the childing of Elisabeth and other barren women in this birth of the Virgin something more and of more extraordinarinesse is to bee looked after In it therefore two actions are expressed to concurre First The Holy Ghost his comming upon the Virgin Secondly The power of the most High overshadowing her and two fruits or consequents of these two actions answerable to them First The Holy Ghost shall come upon thee therefore that that is borne of thee shall bee holy Secondly The power of the most High shall overshadow thee therefore that that is borne of thee shall bee called the Son of God The comming of the Holy Ghost upon her was First In the gift of Prophecy whereby shee was both informed of the very instant when the conception was wrought and also more fully of the mystery of the Incarnation then before Secondly Hee did prepare and sanctifie so much of her flesh and blood or seed as to constituâ—â— the body of our Saviour The worke was the worke of the whole Trinity but ascribed more singularly to the Holy Ghost first because of the sanctifying of that seed and cleering it of originall taint for sanctification is the worke of the Holy Ghost Secondly for the avoiding of that dangerous consequence which might have followed among men of corrupt minds who might have opinionated if the conception of the Messâ—as in the wombe had been ascribed to the Father that the Sonne had had no other manner of generation of him The power of the most High His operating power supplying the want of the vigour and imbraces of the masculine Parent For to that the word overshadow seemeth to have aliusion being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid Therefore that holy thing This title and Epithet first not onely sheweth the purity and immaculatenesse of the humane nature of Christ but also secondly it being applyed to the preceding part by way of consequence as was touched before it sheweth that none ever was borne thus immaculate but Christ alone because none had ever such a way meanes of conception but onely hee Ver. 36. Thy Cosin Elisabeth hath conceived a Son As hee had informed the Virgin of the birth of the Mâ—ssiâ—â— of her selfe so doth he also of the birth of his fore-runner of her Cousin Elisabeth For that hee intended not barely to informe her onely that her Cousin had conceived a Childe but that hee heightens her thoughts to think of him as Christs fore-runner may bee supposed upon these observations First that hee saith A Son and not a Childe Second that such strangely borne Sonnes were ever of some remarkable and renowned eminency Thirdly that if hee had purposed onely to shew her the possibility of her conceiving by the example of the power of God in other women hee might have mentioned Sarah Hannah and others of those ancient ones and it had been enough Ver. 39. And Mary arose c. And went with haste into the hill Country into a City of Juda. This City was Hebron For unto the sons of Aaron Joshua gave the City of Aâ—ba which is Hebron in the hill countrey of Judah Josh. 21. 11. And Zacharias being a sonne of Aaron and dwelling in the hill Countrey of Judâ—â—â— it were senselesse to seek for his house in any other place then Hebron This place had been excellently renowned in ancient time Here was the promise given of Isaac here was the institution of Circumcision here Abraham had his first land and David his first Crowne and here lay interred the three couples Abraham and Sarah Isaac and Rebecca Jacob and Leah and as antiquity hath held Adam and Eve Now there are many reasons given by Expositors of Maries hasting hither after the Message of the Angel As either to know the truth of what was told her about Elisabeth or to congratulate and rejoyce with her or to minister to her in her great bellyednesse or that the Baptist in Elisabeths wombe might bee sanctified by the presence of Christ in hers c. But I cannot but conceive this to bee the very reason indeed That shee might there conceive the Messias where so many types figures and things relating to him had gâ—â—e before namely in Hebron For First this suited singularly with the Harmony and Consent which God useth in his workes that the promise should begin to take place by the conception of Messias even among those Patriarchs to whom the promise was first given Secondly A kind of necessity seemeth to lie upon it that this Shiloh of the Tribe of Juda and the seed of David should bee conceived in a City of Juda and of David as hee was to bee borne in another City that belonged to them both Thirdly the Evangelists so punctually describing this City seemeth rather to referre to Christ then John who being of the Priests might indifferently have been born in any of the Tribes whatsoever Only the Holy Ghost giveth us to observe this which may not bee passed That John that should bring in Baptisme in stead of Circumcision was borne in that very place where Circumcision was first ordained in the City Hebron It is generally held indeed that the Virgin conceived in Nazaret and in the very instant of the Angels talking with her but whether there bee not as much probability for this opinion as for that I referre to the equall and judicious Reader Ver. 40. And saluted Elisabeth This seemeth to have beene at some distance and a wall or floore between as consider seriously on ver 42. 44. Ver. 41. The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used by the Lxx. for Jacobs and Esaus stirring in the wombe Gen. 25. 22. And the leaping of the mountains at the giving of the Law Elisabeth in ver 44. addeth The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that hee knew what hee did when hee leaped any more then they but that either this was the first time or this time was extraordinary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth outward gesticulation or exultation as well as inward joy yea though there bee no inward joy at all as Psal. 65. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little hils shall bee girded with exultation And so is it to bee understood here The babe in my wombe leaped with extraordinary gesticulation or exâ—ltation and 〈◊〉 to signifie the manner of the thing done and not the cause of the doing Ver. 45. And blessed is shee that beleeved Elisabeth in this clause seemeth to have an eye to her owne husbands unbeleefe and the punishment that befell him for the same Hee a Man a Priest aged learned eminent and the message to him of more appearing
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
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
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
did bend their eyes and expectation and a time from which all the Christians that have lived since have dated their Chronicall accounts and computation And yet how unfixed is this time and age of the world in which so great a mysâ—ery came to passe and upon which so generall accounting doth depend in the various reckonings of learned and industrious men It is not onely to bee seen in their writings wondered at in regard of the great difference at which they count but the fixed time is the more to bee studied for upon this very reason because such men do so greatly differ among themselves The onely way to settle in such variety is to take the plain and cleere account and reckoning of the Scripture which hath taken a peculiar care to give an exact and most certain Chronicle to this time and not to rely upon the computation of Olympiadeâ— Consuls or any other humane calculation which it cannot bee doubted must of necessity leave the deepest student of them in doubting and uncertainty Now the Scripture carrying on a most faithfull reckoning of the times from the beginning of time to this fulnesse of it hath laid this great wondrous and happy occurrence of the birth of the Redeemer in the yeere of the world three thousand nine hundred twenty and eight Which that wee may make good and fixed among so much variety and difference may the Reader gently have the patience to see and to examine the particular summes by which the Scripture accounteth to make up this totall and to study upon those scruples in the severall parcells where they come that make the account intricate and doubtfull and to judge upon those resolutions and satisfactions that shall bee tendered for the cleering and untying of those scruples And surely though the businesse may bee something long and difficult which wee shall propose and lay before him yet doubt I not but the profit will fully countervaile his labour when hee shall not onely bee resolved of the certainty of the time which wee now have occasion and every Christian hath cause to looke after but when hee shall also see and that I suppose not without admiration the wondrous and mysterious and yet alwayes instructive stile and manner of accounting used by the Holy Ghost in most sacred Majesticknesse and challenging all serious study and reverence And though also this businesse may seem to bee something too Parergon and excentrick to the main work that wee have before us the Harmonizing of the Evangelists yet since a prime thing that wee are to inquire after in the very entrance of this story of our Saviours life is the fixed and certain time of his birth the Reader will bee pleased to excuse a fault on the right hand rather then on the left and to dispense with too much desire to give satisfaction rather then too little or with none at all Sect. I. From the Creation to the Flood were 1656. yeeres as appeareth Gen. 5. 6. 7. by these parcels Adam at 130 yeeres old hath Seth ver 3. Seth at 105 yeeres old hath Enosh ver 6. Enosh at 90 yeeres old hath Cainan ver 9. Cainan at 70 yeeres old hath Mahalaleel ver 12. Mahalaleel at 65 yeeres old hath Jared ver 15. Jared at 162 yeeres old hath Enoch ver 18. Enoch at 65 yeeres old hath Methuselah ver 21. Methuselah at 187 yeeres old hath Lamech ver 25. Lamech at 182 yeeres old hath Noah ver 28. 29. Noah at 600 yeeres old seeth the Flood Gen. 7. 11. Totall 1656. which whole yeere of the world was taken up with the Flood viz. from the 17 day of the second Moneth or Marheshvan Gen. 7. 11 to the 27 day of the same moneth come twelve-moneth Gen. 8 14. Sect. II. From the Flood to Terahs death and the Promise then given to Abram were 427 yeeres as appeareth Gen. 11. by these particulars Sem at 2 yeeres after the Flood begat Arphaxad ver 10. Arphaxad at 35 yeeres old begat Salah ver 12. Salah at 30 yeeres old begat Eber ver 14. Eber at 34 yeeres old begat Peleg ver 16. Peleg at 30 yeeres old begat Reu ver 18. Reu at 32 yeeres old begat Serug ver 20. Serug at 30 yeeres old begat Nachor ver 22. Nachor at 29 yeeres old begat Terah ver 24. Terah at 130 yeeres old begat Abram Abram at 75 yeeres old hath the Promise Gen. 12. 4. Totall 427. Which summe being added to 1656 which was the age of the world at the Flood amounteth to 2083. and it resulteth that the promise was given to Abram in the yeere of the world two thousand eighty three But here is the great question moved Whether Abram were the eldest son of Terah yea or no If hee were then was hee born when Terah was 70 yeeres of age Gen. 11. 26. and not as this Table layeth it at his 130. And if hee were not his eldest son why hath Moses named him first of all his sonnes Answer First Hee was not his eldest Sonne for 1. Hee marryed his brother Harans daughter for so all men hold Sarah to have been and shee was but ten yeeres younger then himself Gen. 17. 17. which was impossible if her Father were younger then hee 2. Hee is said to bee but 75 yeeres old when hee departed out of Hanan Gen. 12. 4. And this was after his Fathers death Act. 7. â— Now had hee been born at Terahs 70 he had been 135 yeeres old when his Father dyed Wee must therefore compute and reckon backward thus that since hee was but 75 yeeres old when his Father dyed it must needs bee concluded that hee was born when Terah was 130. as is laid down in the Table Answer Secondly Hee is reckoned first of Terahs sonnes as Sem is of Noahs not because hee was the first in time but the first in dignity For that Sem was not the eldest sonne of Noah is cleere by comparing these places Gen. 5. 32. Noah was 500 yeeres old when hee begat his first sonne and Gen. 7. 11. when Noah was fix hundred yeeres old was the Flood of waters upon the earth and then was one of his sonnes an hundred yeeres old But Sem was not so till two yeeres after Gen. 11. 10. And yet is hee ever named the fiâ—â—t of his sonnes Gen. 5. 32. 6. 10. 7. 13. 9. 18. 10. There are some that not content with this plain necessary and undenyable explication of the difficulty do hold that Abram took two journeys into Canaan one before his Fathers death and another after whereas Moses and Steven well compared together do plainly shew the contrary and fully and sufficiently cleere the matter under scruple That which hath made men to fall into the mistake of his two journies into Canaan hath been this that they have taken the words of God in Act. 7. 3. Get thee out of thy Countrey c. and his words in Gen. 12. 1. Get thee
another In which course some considerable scruples will arise before the Student as hee goeth along which unlesse hee see and resolve hee will never be able to make the account right and which unlesse hee frame to himself such a Chronicall table as is mentioned hee will never see nor find out Hee will by the very Table as hee goeth along see that sometimes the yeeres are reckoned compleat as Reboboams seventeen are counted 1 Kings 15. 1. Sometimes current as Ahijams three 1 Kings 15. 1 2 9. and Elahs two 1 Kings 16. 8. But this will breed no difficulty since it is ordinary in Scripture thus variously to compute and since the drawing of his Table wil every where shew him readily this variety But these things will hee find of more obscurity and challenging more serious study and consideration First it is said that Jeroboam reigned two and twenty yeeres ' 1. Kings 14. 20. and Nadab his Sonne two yeeres chap. 15. 25. yet that Nadab began to reigne in the second yeere of Asa which was in the one and twentieth yeere of Jeroboam and so Nadabs two yeeres fall within the summe of his fathers two and twenty Now the reason of this accounting is this It is said in 2 Chron. 13. 20. that the Lord stroke Jeroboam and he died that is with some ill and languishing disease that he could not administer nor rule the Kingdome therefore was hee forced to substitute his Sonne Nadab in his life time and in one and the same yeer both Father and Son died Secondly it is said that Baasha began to reigne in the third yeere of Asa 1 King 13. 28. and reigned foure and twenty yeeres ver 33. then it followeth that he died in the six and twentyeth yeere of Asa as the text reckoneth the yeeres current 1 King 16. 8. And yet in the fix and thirtieth yeere of Asa Baasha came up and made war against Judah 2 Chron. 16. 1. So that this warre will seeme to bee made by â—im nine or ten yeeres after hee is dead But the resolution of this from the originall is easie For that text in the Chronicles meaneth not that Baasha made warre against Judah in the six and thirtieth yeere of Asaes reigne but in the six and thirtieth yeere of Asaes kingdome that is six and thirty yeeres from the division of the Tribes under Rehoboam For Reâ—oboam reigned seventeen yeeres Abijam his son three yeeres and in the sixteenth yeere of Asa was this warre made thirty six yeeres in all from the first division The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore should there be rendred the Kingdom and not the Reign and the thing were cleare Now the text dateth this warre not from the time of Asaes reigne but from the time of the division of the Tribes because that though they were divided hitherto in regard of their Kings yet not totally in regard of their converse and affection for some of the revolted ones affected still the house of David but Baasha to make the division sure buildeth Ramah that none might goe in or out to Asa King of Judah and this was as a second division and therefore the Text reckoneth from the first Thirdly it is said 1 King 16. 23. that in the one and thirtieth yeere of Asa King of Judah began Omri to reigne over Israel twelve yeers six yeeres reigned bee in Tirzah And yet in verse 29. it is said that In the eight and thirtyeth yeere of Asa began Ahab thâ— sonne of Omri to reigne Now how can there possibly be twelve yeeres reigne betwixt Asaes thirty first and thirty eight Answer Omri began to reigne as soon as ever he had slaine Zimri which was in the twenty seventh of Asa but he was not sole and entire King till his thirty first For Tibni his competitor and corrivall for the Crowne held him in agitation and warres till Asaes thirty first And then was he overcome and Omri acknowledged absolute King by Tibnies souldiers and so from thence forward he reigned sole King in Tirzah But yet the doubt remaineth how Omri beginning his monarchy in the thirty first of Asa and ending it in his thirty eight can bee said to have reigned but six yeeres whereas it was eight current Answer The six compleat yeeres only are reckoned for the thirty first of Asa was even ending when Tibni was conquered and the thirty eight but newly begun when Omri died Such another kind of reckoning may be observed in casting up the age of Abraham and Ismael at their Circumcision compared with the age of Abraham at Ismaels death Fourthly the beginning of the reigne of Joram the sonne of Jehoshaphat hath three dates The first in the seventeenth yeere of Jehoshaphat his father compare 2 Kings 22. 51. and 2 King 1. 17. and 2 King 3. 1. The second in the fifth yeere of Joram the son of Ahab 2 King 8 16. This was the in the two and twentyeth yeere of his father Jehoshaphat And the third at his father Jehoshaphats death 2 Chron. 21. 1. Now the resolution of this Ambiguity is thus The first time hee was made Viceroy when his father went out of the Land for the recovery of Ramoth Gilead and because Ahab the King of Israel went with him Ahaziah his Son is made Viceroy in that Kingdome also The second time hee was Viceroy again in his Father Jehoshaphats absence upon his voyage into Moah with Jehoram 2 Kings 3. and from this time doth the Text date the fixed beginning of his reign as is plain â— Kings 8. 17. 2 Chron. 21. 20. For Jehoshaphat after this â—â—me was little at home but abroad either in his own Land peraâ—bulating it to reduce the people to true Religion or in Moah to reduce that to subjection 2 Chron. 19. 20. Fifthly but a greater doubt meeteth you by farre when you come to cast up the times of his son Ahaziah For whereas Joram was thirty and two yeeres old when hee began to reigne and reigned eight yeeres in Jerusalem 2 King 6. 17. 2 Chron. 21. 20. and so died when hee was forty yeeres old and instantly the inhabitants of Jerusalem set Ahaziah upon his throne who was his youngest Son yet was this Ahaziah forty two yeeres old when hee began to reigne 2 Chron. 22. 1. and so will prove to be two yeeres older then his father Answer The booke of Chronicles in this place meaneth not that Ahaziah was so old when hee began to reigne for the book of Kings telleth plainly that he was but two and twenty 2 King 8. 26. but these two forty yeers have relation to another thing namly to the kingdom of the house of Omri and not to the age of Ahaziah For count from the beginning of the reign of Omri and you find Ahaziah to enter his reign in the two and fortieth yeer from thence as he wil readily see that shall make such a Chronicall Table as is mentioned The Originall words therefore Ben arbaguim ushethajim shanaâ—
are not to be translated as they be Ahaziah was two and forty yeeres old but Ahaziah was the Son of the two and forty yeeres as Seder Olâ—m hath acutely observed long agoe Now the reason why his reigne is thus dated differently from all others the Kings of Judah is because he in a kind was an impe of the house of Omri for Athaliah his mother was Ahabs daughter 2 King 8. 18. And she both perverted her husband Joram and brought up this her sonne Ahaziah in the Idolatry of the house of Ahab therefore is not Ahaziah fit to be reckoned by the line of the Kings of Judah but by the house of Omri and Ahab see the Evangelist Matthew setting a speciall mark upon the house of Joram at the notes on Mat. 1. 8. Sixthly there is yet one scruple more arising concerning the beginning of the reigne of this Ahaziah For the same book of Kings saith that he began to reigne in the twelfth yeere of Joram the son of Ahab 2 King 8. 25. and in the eleventh yeere of Joram the son of Ahab 2 Kings 9. 29. Answer The resolution of this doubt will bee easie to him that hath such a Chronicall Table as wee have spoken of before his eyes For there will hee see that Jehoram reigned one yeere before his Father Ahabs death For in the twentyeth yeere of Ahab which was the seventeenth of Jehoshaphat did Ahaziah the sonne of Ahab begin to reigne 1 King 22. 51. being made Viceroy when his Father went to Ramoth Gilead Hee reigning but that yeere Jehoram his sonne was Viceroy or began to rule in his stead the next yeere namely in Ahabs one and twentyeth Ahab in his two and twentyeth dyed and so Jehoram became absolute and intire King and reigned so eleven yeeres So that his reign hath a double reckoning hee reigned as Viceroy twelve yeeres but as intire King but eleven 7. Amaziah beganne to reigne in the second yeere of Joash King of Israel 2 King 14. 1. this was the eight and thirtyeth yeere of his Father Joash King of Judah three yeeres current before his death And the reason was because his Father had cast himselfe into so much misery and mischiefe through his Apostasie and murder of Zacharies 2 King 12. 17 18. 2 Chron. 24. 23 24 25. that hee was become unfit and unable to manage the Kingdome 8. Vzziah or Azariah the sonne of this Amaziah being but sixteene yeeres of age in the seven and twentyeth yeere of the reigne of Jeroboam the second 2 King 15. 1 2. it appeareth that hee was but foure yeers old at his Fathers death Therfore was the Throne empty for eleven yeeres and the rule managed by some as Protectors in the Kings minority 9. There is also an interregnum or vacancy of 22 yeers in the kingdome of Israel between Jeroboam the second and Zachariah whereof what the reason should bee is not easie to determine whether through warres from abroad which Jeroboam might have provoked against his house by the conquest of Hamath and Damascus 2 King 14. 28. or through war at home as appeareth by the end of Zachariah 2 King 15. 10. or through what else it was it is uncertain but most sure it was that the Throne was so long without a King since Jeroboam beginning to reigne in the fifteenth yeere of Amaziah and reigning forty one yeeres 1 King 14. 23. dyed in the fifteenth of Vzziah and Zachariah began not to Reigne till the eight and thirtyeth 2 King 15. 8. 10. Hoshea is said to slay Pekah in the twentyeth yeere of Jotham the Sonne of Vzziah 2 King 15. 30. whereas Jotham reigned but sixteene yeeres in all 2 King 15. 33. But the reason of this accounting is because of the wickednesse of Achaz in whose reigne this occurrence was and the Holy Ghost chuseth rather to reckon by holy Jotham in the dust then by wicked Ahaz alive For in the slaughter of Pekah the Lord avenged upon Pekah the blood-shed and misery hee had caused in Judah for hee had slaine of the men thereof 120000 in one day 2 Chron. 28. 6. Now Ahaz had caused this wrath upon the people in withdrawing them from the wayes of the Lord therefore when the Lord avengeth this injury of his people upon Pekah the time of it is computed from Jotham who was holy and upright and not from Ahaz who had caused the mischiefe 11. There is a scruple of no small difficulty about the reckoning of this twentyeth yeere of Jotham if it once bee spyed out And that is this If Pekah began to reigne in the two and fiftyeth or last yeere of Vzziah and reigned twenty yeeres as 2 King 15. 27. and if Jotham beganne to reigne in the second yeere of Pekah 2 King 15. 33. then certainly the twentyeth yeere of Pekah the yeere when Hoshea slew him was but the nineteenth yeere of Jotham and not the twentyeth Answer In this very difficulty hath the Text fixed the time of Vzziahs becomming leprous which else-where is not determined and it sheweth that it was in the last yeere of his reigne when hee assayed to offer incense in the Temple and was struck with the leprosie a disease with which the Priests who were to bee the Judges of it could not bee touched nor insected and his sonne Jotham was over the house judging the land 2 King 15. 5. till the day of his death Now that last yeere of Vzziah is counted for the first of Jotham in this reckoning that wee have in hand and although hee beganne to reigne as absolute and sole King in the second yeere of the Reigne of Pekah yet beganne hee to reigne as Viceroy in the diseasednesse of his Father the yeere before 12. It is said that Hoshea the sonne of Elah beganne to reigne in the twelfth yeere of Ahaz 2 King 17. 1. whereas hee had slaine Pekah in the fourth of Ahaz or the twentyeth of Jotham which sheweth that hee obtained not the Crown immediately upon Pekahs death but was seven or eight yeeres before hee could settle it quietly upon his head It is like that Ahaz in this time did disquiet Israel when his potent enemy Pekah was dead in revenge of that slaughter that hee had made in Judah and that hee kept Hoshea out of the Throne and for this is called the King of Israel 2 Chron. 28. 19. as well as for walking in the wayes of those Kings 13. It is said that Hezekiah began to reigne in the third yeere of Hoshea the sonne of Elah 2 King 18. 1. Now Hoshea beginning in the twelfth of Ahaz 2 King 17. 1. it is apparent that Hezekiah began in the foureteenth and so reigned two or three yeeres with his Father Ahaz who Reigned sixteen yeeres 2 King 16. 2. The reason of this was because of the wickednesse of Ahaz and because of the miseries and intanglements that his wickednesse had brought him into as 2 Chron. 28. 16 17 18. and chap. 29. 7 8 9.
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
Word was made flesh and not joyned to it And lastly that this union is indissoluble and never to be separated For Angels in assumed bodies laid them by againe and were parted from them but the the word being made flesh the union is personall and not to bee dissolved And dwelt 〈◊〉 us c. That is among us his Disciples for so the next clause we saw his glory importeth And this Evangelist speaketh the same thing more at large 1 Joh. 1. 1. Full of grace and truth For these words follow next in Grammaticall construction and connexion lying thus And the Word became flesh and dwelt among us full of grace and truth The reason of the Parenthesis and we saw his glory may seeme to bee First because hee would explaine what he meant by Vs before he left it viz. us Disciples that saw his glory Secondly because the Apostles be held not the very fulnesse of his grace and truth till they had beheld the fulnesse of that glory which he shewed on earth Grace and truth As the Soule hath two noble faculties the understanding and the will the objects of which are verâ—â—◠〈◊〉 truth and goodnesseâ— so the whole tenor of Scripture doth run upon these two and they are indeed the summe of all as Psal. 25. 10. and 40. 12. and 36. 5. and 138. 2. Hos. 2. 19. c. Now Christ being the substance of the promises which had their originall from grace and their performance in truth they being in him yea and in him Amen the Evangelist saying that he dwe among us full of grace and truth holdeth out that hee was the performance and accomplishment of all the promises of grace and the truth of all the types and prophecies before the Law and under it that tended to such a purpose and in him was the fulnesse of that mercy and truth that the Patriarchs Prophets and holy men looked after and hee the whole tenor scope and subject of the Scriptures SECT III. S. LUKE CHAP. I. The Conception and Birth of John the Baptist and of Christ foretold by the Angell Gabriel c. Ver. 5. THere was in the dayes of Herod the King of Judea a certaine Priest named Zacharias of the course of Abia and his wife was of the Daughters of Aaron and her name was Elisabeth 6 And they were both righteous before God walking in all the Commandements and ordinances of the Lord blamelesse 7 And they had no child because that Elisabeth was barren and they were both now well stricken in yeeres 8 And it came to passe that while He executed the Priests office before God in the order of his course 9 According to the custome of the Priests office his lot was to burne Incense when he went into the Temple of the Lord. 10 And the whole multitude of the people were praying without at the time of Incense 11 And there appeared unto him an Angel of the Lord standing on the right side of the Altar of Incense 12 And when Zacharias saw him hee was troubled and feare fell upon him 13 But the Angel said unto him feare not Zacharias for thy prayer is heard and thy wife Elisabeth shall heare thee a Sonne and thou shalt call his nams John 14 And thou shalt have joy and gladnesse and many shall rejoyce at his birth 15 For he shall bee great in the sight of the Lord and shall drinke neither wine nor l strong drinke and he shall be filled with the Holy Ghost even from his Mothers wombe 16 And many of the Children of Israel shall bee turne to the Lord their God 17 And he shall goe before in the spirit and power of Elias to turne the hearts of the Fathers to the Children and the disobedient to the wisdome of the just to make ready a people prepared for the Lord. 18 And Zacharias said unto the Angel whereby shall I know this for I am an old man and my wife well stricken in yeers 19. And the Angel answering said unto him I am Gabriel that stand in the presence of God and am sent to speak unto thee and to shew thee these glad tydings 20 And behold thou shalt be dumbe and not able to speake untill the day that these things shall hee performed because thou believest not my words which shall be fulfilled in their season 21 And the people waited for Zacharias and marvelled that hee tarryed so long in the Temple 22 And when he came out hee could not speake unto them and they perceived that he had seen a vision in the Temple for he beckened unto them and remained speechlesse 23 And it came to passe that assoon as the dayes of his ministration were accomplished he departed to his owne house 24 And after those dayes his Wife Elisabeth conceived and hid her selfe five moneths saying 25 Thus hath the Lord dealt with me in the dayes wherein he looked on me to take away my reproach among men 26 And IN THE SIXTH MONETH the Angel Gabriel was sent from God unto a City of Galilee named Nazareth 27 To a Virgine spoused to a Man whose Name was Joseph of the house of David and the Virgins Name was Mary 28 And the Angel came in unto her and said Haile thou that art highly favoured the Lord is with thee blessed art thou among women 29 And when saw him she was troubled at his saying and cast in her mind what manner of Salutation this should bee 30 And the Angel said unto her Feare not Mary for thou hast found favour with God 31 And behold thou shalt conceive in thy wombe and bring forth a Son and shalt call his name Jesus 32 Hee shall be great and shall be called the Son of the most Highest and the Lord God shall give unto him the throne of his father David 33. And he shall reigne over the house of Jacob for ever and of his Kingdome there shall be no end 34 Then said Mary unto the Angel How shall this bee seeing 1 know not a man 35. And the Angel answered and said unto her The holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing which shall be borne of thee shall bee called the Son of God 36 And behold thy Cousen Elisabeth she hath also conceived a Son in her old age and this is the sixth month with her who was called barren 37 For with God nothing is impossible 38 And Mary said Behold the handmaid of the Lord be it unto me according to thy word and the Angel departed from her 39 And Mary arose in those dayes and went into the hill Countrey with haste into a City of Juda. 40 And entred into the house of Zacharias and saluted Elisabeth 41 And it came to passe
the 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
and divers of the Papiâ—â—s have more strangely expounded it a 〈◊〉 volens tradâ—cere not willing to taker her to himselfe or to his oâ—ne house and why Because hee thought himselfe unworthy of her society and because the brightnesse of her face was such that he could not looke upon it And he thought it more possible for a woman to conceive without a man then for Mary to sinne And thus will they make Joseph to divorce his wife or at least to use unkindly for her too great excellencies To put her away privily The Law bound him not to bring her either to shame by triall before the Priest Numb 6. or to punishment by the sentence of the Judges The adulteresse indeed was to bee put to death if shee were accused prosecuted and convicted but to accuse and prosecute her the Law bound not but upon deprehension in the very act Joh. 8. 4 5. Deut. 22. 22. Numb 25. 8. If a man tooke a wife and hated her Deut. 22. 1â— hee might bring her to tryall and upon conviction to punishment but it hee love her for all his suspition and will connive at her fault and not seeke her death hee is at liberty to connive and tolâ—â—ated by the Law so to doe and blamelesse if hee did it as Judg. 19. 2 3. But if a couple were deprehended in the act of adultery then must there bee no connivence Deut. 22. 22. explaining Levit. 20. 10. And the case of the unbetrothed Damosell Deut. 22. 28. explaining the case of the betrothed And thus is that question easily answered which hath so toiled many Expositors How Joseph can bee said to be just when in this very matter that is now in hand hee violateth It is answered by denying that hee violated the Law For that tolerated him thus to doe Vers. 21. Jesus for hee shall save Rabenn haccadesh saith Because Mâ—ssias shall save men he shall bee called Joshua But the Heathens of another Nation which shall imbrace the beleefe of him shall call â—is name Jesus And this is intimated in Gen. 49. Chi jabho shilob untill Shilâ—h come Vid. Galatin lib. 3. cap. 20. Vers. 23. Behold a Virgin The Jews seeke to elude this Prophecy of Isaiah by expounding it either of the Prophets wife as Isa. 8. 3. or of the Kings wife and from Prov. 30. 19. they plead that Almah doth not strictly signifie a virgin but a woman that hath knowne a man Answ. 1. There are three words in the Hebrew that signifie and betoken Virginity but this most properly First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Virgin but not alwayes for it properly denoteth a young woman yea though shee bee not a virgin but hath been touched Secondly Bethulah is the common word used to denote Virginity yet as Galatine observeth out of Prov. 30. it seemeth sometime to bee taken otherwise But thirdly Almah properly importeth a young Virgin and not at all one touched So that Naarah signifieth any young Woman though she bee not a Virgin Bethulah a Virgin though shee bee not young but Almah importeth youth and virginity both Secondly the Lxx in the place of Isaiah cited translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denoteth no otherwise then a Virgin Thirdly it is given for a signe to Ahaz that Almah should beare a Sonne now for one that had known a man to doe so were no signe at all See Galatine lib. 7. cap. 15. They shall caâ—l his Name Emmanuel Nomen naturae not impositionis they shall owne him for God in our nature and not denominate him Emmanuel for his imposed name See the like Phrase Esa. 60. 18. Ezek. 4. 35. Which is being interpreted First this and other passages of the same nature in this Evangelist argue strongly that Matthew wrote not his Gospel in the Hebrew tongue as is very commonly held For first then had this word needed no interpretation and it had been very hard to have interpreted it but by the same word againe Secondly the Jewes in those times that Matthew wrote understood not the Hebrew tongue in its purity but had degenerated into the use and speech of the Syrian Thirdly Jonathan Ben Vzziel translated the Prophets out of Hebrew into Chaldee a little before the comming of Christ and Onkelos did as much by the Law a little after and both did so because the Jews could not at that time understand or read the Bible in its owne Hebrew tongue and how improper then was it for Matthew to write his Gospel in that language Fourthly all the world that used the Old Testament at those times unlesse it were such as had gained the Hebrew tongue by study used it in the translation of the Lxx or the Greeke and it was requisite that the Pen-men of the New Testament should write in that language and according to their stile as Paul writing for and to Romanes and Matthew and hee to Hebrewes that their quotations out of the Old Testament might be examined by the Greek Bible Fifthly let those that hold the opinion we are confuting but seriously consider that Christ calleth himselfe by the name of two Greeke letters and why Rev. 1. 8. Verse 25. He knew her not till she had brought forth This properly falleth in order at Luke 2. 7. and there shall it bee taken up againe SECTION V. S. LVKE CHAP. 1. The Birth and Circumcision of John the Baptist and the tongue of his father restored c. Vers. 57. NOw Elisabeths full time came that she should bee delivered and shee brought forth a Son 58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her and they rejoyced with her 59 And it came to passe on the eighth day they came to circumcise the childe and they called him Zacharias after the name of his father 60 And his mother answered and said Not so but hee shall bee called John 61 And they said unto her There is none of thy kindred that is called by this name 62 And they made signes to his father how he would have him called 63 And he asked for a writing table and wrote saying His name is John and they marvailed all 64 And his mouth was opened immediatly and his tongue loosed and hee spake and praised God 65 And feare came on all that dwelt round about them and all these sayings were noised abroad throughout all the hill Countrey of Judea 66 And all they that had heard them laid them up in their hearts saying What manner of child shall this bee and the hand of the Lord was with him 67 And his Father Zacharias was filled with the Holy Ghost and prophecied saying 68 Blessed bee the Lord God of Israel for hee hath visited and redeemed his people 69 And hath raised up a horne of salvation for us in the house of his servant David 70 As hee spake by the mouth of his holy Prophets which have beene since the
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
had speciall warrant and warrant they had none till the Angell dismisse them into Egypt This is not a groping of their thoughts onely by surmisall as was theirs of Herods mentioned before but there is plaine and evident demonstration for it in the text for when Joseph in Egypt was commanded by an Angel after the death of Herod to returne to the Land of Israel it is said Hee was afraid to goe into Judea when hee heard that Archelaus reigned in stead of Herod Now what should hee doe in Judea Or why should he rather thinke of going thither then into his owne Countrey Galilee But that hee thought of returning to Bethlehem againe from whence he had come supposing that the education of the Messias had beene confined thither as well as his birth But being warned and warranted by an Angel in a dreame hee then departed into Nazareth verse 22. By which words it is apparent not onely that he durst not goe to his owne home till hee had divine commission but also that hee had never been in Nazareth since Christ was borne till this his comming out of Egypt otherwise he would have addressed his thoughts thither and not to Judea And by this are wee to expound the text of Luke alledged when they had performed all things according to the Law they departed to their owne City Nazareth namely that he speaketh briefly in what hee saw Matthew had handled at large before and not so much intending to shew Christs quicke departure into Galilee after his presentation in the Temple as to draw you to looke for him in Galilee at the next story following which fell out very many yeeres after And that such briefe transitions are no strange thing in Scripture might be shewed at large but more especially in the Evangelist S. Luke that we have in hand as to spare more in Chap. 4. 14. He bringeth our Saviour as it were from the Pinnacle of the Temple into Galilee as if his journey thither had beene the first thing hee did whereas hee returned with the Devil into the Wildernesse againe and from thence came to John at Jordan before hee set for Galilee And Act. 9. 18 19. c. where under these few words Saul was converted and baptized preached in Damascus a good season was laid in wait for and escaped over the wall and went to Jerusalem hee hath comprehended a story of him of three yeeres and hath omitted his journey from Damascus into Arabia and to Damascus againe before he set for Jerusalem as Paul himselfe hath parcelled it out Gal. 1. Object 6. But why should the Wiseman stay so long after they had seene the Starre as not to come to Jerusalem and to Christ of two yeeres after Answ. So did Moses lie within a daies journey or little more of his wife and children Exod. 18. c. a whole twelve moneth together within a few daies and yet they came not at all together not for the distance of the places where they were but because of the divine disposall of the Lord for a speciall reason And so was it with these men It was not the distance of their Countrey from Judea were it either Arabia or Persia nay had it ben the utmost Judia that kept them away so long for they might have travelled it in halfe the time buâ— it was the divine dispensation of the Lord that detained them backe for so long a time partly that Christs stay in Bethlehem may leave no excuse behind if they would not know him but chiefely that the childe and Mother might gather some competent strength against their flight which God foresaw would follow upon the wisemens comming Harmony and Explanation Ver. 1. In the daies of Herod the King THis Herod was the Son of Antipater an Edomite or of the seed of Esau as was said before although Nicolas Damascen for which Josephus correcteth him averre that hee was of the race of the chief of the Jews that came up out of Babylon His Father Antipater growing into acquaintance and favour with Julius Caesar had the government of Judea committed to him And hee againe substituteth his sonne Phasaelus in the rule of Jerusalem and of the Country thereabout and his other Son Herod who is here spoken of in the ruling of Galilee Herod by his prowesse and policy indear'd himselfe to the succeeding Rulers of the Romane State but more especially by observance and promises to Antonius and by his meanes to Augustus whilest they two kept correspondency in the swaying of the Empire These two by the consent of the Senate make him King of Judea a man composed as if they were his foure elements of fawning policy cruelty and unconscionablenesse Of whose life and actions Josephus Egesippus and others have discoursed at large and it is not seasonable to insist upon them here This onely is not impertinent to inquire after what yeare it was of the reigne of Herod when this story of the Wisemens comming to Bethlehem and the butchery upon the children there fell out that it may bee seene how long our Saviour was in Egypt before his returne upon the tyrants death and how soon it was that the Lord overtook this and the other cruelties of the tyrant with deserved vengeance Josephus Antiq. lib. 14. cap. 26. hath placed the beginning of Herods reigne under the hundreth eighty and fourth Olympiad and under the Consulship of C. Domitius Calvinus II. and C. Asinius Pollio and hath summed the length of it to foure and thirty yeeres from the death of Antigonus his competitor and seven and thirty from the Romans first declaring of him King Antiq. lib. 17. cap. 10. And with this reckoning of the yeers of his reigne agreeth Egesippus de Excid Jerosol lib. 1. cap. 45. and so doth Eusebius in his Chronicle for the latter summe of seven and thirty but differeth farre from the beginning of his reigne placing it under the last yeere of Olympiad 186. eight yeeres at least after the time prefixed by Josephus And reason hee hath indeed to differ from his beginning For if Herod began his Reigne in the Consulship of the men fore-named and reigned but thirty and seven yeeres from thence it will result in the conclusion that hee dyed the yeere before our Saviour was borne as may bee easily cast by the Catalogue or number of Consuls from Cn. Domitius and Asinius Pollio which was after the building of the City Anno 71. to Cornelius Lentulus and Valerius Messalinus under whom our Saviour was borne which was Anno urbis 751. So that this account of yeeres that Josephus hath given though it bee true for the number yet can it not bee so from that beginning from whence hee hath dated them What shall we say then by beginning the thirty seven yeeres of his Reigne from the time that hee was King intire and sans corrivall in the kingdome by the death of Antigonus the last sparke of the Asmonean fire Why herein also I find
and usuall division of the Old Testament by the Hebrews into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oraictha Nebbyim Chetubhim The Law the Prophets and the Holy writs approved and followed by our Saviour Luk. 24. 44. and alluded to by the Evangelist here Before thy face c. Thy way before thee The former is neither in the Hebrew nor in the Lxx at all the latter is in them both but clean contrary for they both have it The way before mee But First the Evangelists and Apostles when they take on them to cite any Text from the Old Testament are not so punctuall to observe the exact and strict forme of words as the pith of them or sense of the place as might bee instanced in many particulars so that the difference of the words would not prejudice the agreement in sense were there not so flat difference of person as mee and thee Secondly The Majesty of Scripture doth often shew it selfe in requoting of places in this that it alledgeth them in difference of words and difference of sense yea sometimes in contrarietie not to make one place to crosse or deny another but by the variety one to explaine and illustrate another as in corresponding places in the Old Testament might bee shewed at large as Gen. 10. 22 23. cited 1 Chron. 1. 17. Gen. 36. 12. compared with 1 Chron. 1. 36. 1 Sam. 25. 44. paralleled 2 Sam. 21. 8. 2 Chron. 3. 15. with Jer. 52. 21. and very many other places of the like nature wherein the Holy Ghost having penned a thing in one place doth by variety of words and sense inlarge and expound himselfe in another And the same divine authority and Majesty doth hee also use in the New Testament both in parallell places in it selfe and in citations in it from the Old So that this difference in hand betwixt My face in Malachi and thy face in Mark is not contradictory or crossing one another but explicatory or one explaining another and both together do result to the greater mystery For Christ is the face or presence of the Father and so is hee plainly called Exod. 33. 14. and in Christ the Father came and revealed himselfe among men and the words in both places both in the Prophet and in the Evangelist are to bee taken for the words of the Father in the one spoken of the Sonne and in the other to him In Malachi thus Behold I send my Messenger before mee to prepare the way before my face that is before the Sonne as hee is in his own nature the very brightnesse of the glory of the Father and the expresse image of his person Heb. 1. 3. and in Marke thus to prepare the way before thy face that is before thee O Sonne when thou commest to undertake the work of redemption and to publish the Gospel And this change of persons in Grammaticall construction is usuall in the Hebrews eloquence and Rhetorique as 1 Sam. 2. 23. My heart rejoyceth in the Lord I rejoyce in thy Salvation There is none holy as the Lord for there is none beside thee c. Zech. 12. 10. They shall look upon mee whom they have pierced and they shall mourn for him and 14. 5. The Lord my God shall come and all the Saints with thee Luk. 3. ver 1. In the fifteenth yeere of Tiberius Caesar. This Tiberius was the third Emperour of the Romanes the son of Livia the wife of Augustus and by him adopted into the family of the Caesars and to the Empire A man of such subtilty cruelty avarice and bestiality that for all or indeed for any of these few stories can shew his parallell And as if in this very beginning of the Gospel hee were produced of such a constitution to teach us what to look for from that cruell and abominable City in all ages and successions Now Tiberius his fifteenth was the yeere of the world 3957. And the time of the yeere that John began to Baptize in it was about Easter or the vernall equinox as may bee concluded from the time of the Baptisme of our Saviour For if Jesus were baptized in Tisri or September as is cleered hereafter hee being then but just entring upon his thirtieth yeere as the Law required Numb 4. And if John being six moneths elder then our Saviour as it is plaine hee was did enter his Ministery at the very same age according to the same Law it readily follows that the time mentioned was the time when hee began to Preach It was indeed Tiberius his fifteenth when John began to baptize but it may very well bee questioned whether it were so when our Saviour was baptized by him For the exact beginning of every yeere of Tiberius his reign was from the fourteenth of the Kalends of September or the eighteenth of August at what time Augustus dyed Sueton in Aug. cap. 100. That fifteenth of the Emperour therefore in the Spring time of which John began to baptize was expired before September when our Saviour was baptized and so his baptisme is to bee reputed in the yeere of the world 3958. which was then but newly begunne and in the sixteenth yeere of Tiberius but newly begun neither unlesse you will reckon the yeere of the Emperour as the Romanes did the yeere of the Consuls from January to January But this wee will not controvert nor crosse the common and constant opinion of all times that holdeth our Saviour to have been baptized in Tiberius his fifteenth SS Pontius Pilate being governour of Judea Hee is called Procurator Judeae by Tacitus Annal. lib. 15. and hath this brand set upon him by Egisippus that hee was Vir nequam parvi facient mendacium De excid Jeruf l. 2. c. 5. A wicked man and one that made little conscience of a lie from which unconscionable disposition those words of his What is truth Joh. 18. 38. seem to proceed in scorn of truth and derision of it Hee succeeded Gratus in the government of Judea managed it with a great deale of troublesomenesse and vexation to the nation and at last was put out of his rule by Vitellius and sent to Rome to answer for his misdemeanours Joseph Antiq. lib. 18. c. 3 4 5. Philo in legatione SS Herod being Tetrarch of Galilee This was Antipas the sonne of Herod the great and called also Herod after his Father a man that after a long and wicked misdemeanour in his place was at last banished by Caius upon the accusation of his Nephew Herod Agrippa and Herodias his incestuous mate with him as shall bee shewed in a more proper place SS Tetrarch Some tying themselves too strictly to the signification of the Greek word understand by Tetrarch him that governeth the fourth part of a Kingdome for the Originall word includeth foure and accordingly have concluded that the Kingdome of Herod the great was divided by Augustus after his death into foure parts and given to his foure Sonnes Archelaus in whose roome they say succeeded
the word of the Lord was expired and extinguished long agoe in the death of Malachi the last of that race there is now another race of such preachers to be raised againe viz. John and the great Prophet and the Apostles and this is the entrance or beginning to that glorious generation For wee are to distinguish betwixt having the gift and spirit of Prophecy and betwixt being sent by that spirit for a constant Preacher to the people Deborah and Barak and Huldah and Hannah and divers others both men and women had the spirit of Prophecy upon them but never had warrant to goe and preach and to be constant ministers to the Church But Esay and Jeremy and Ezekiel and the rest of that forme under the Old Testament and John and the Apostles under the New had not onely the spirit of Prophecy upon them to foretell things to come but they had also the word of the Lord came unto them which gave them commission to bee continuall preachers and entred them into the function of a constant Ministery As see how the Baptist himselfe explaineth what is meant by this word of the Lord comming to him Joh. 1. 33. He sent mee to baptize SS To John the Son of Zacharias in the wildernesse The Children of the Priests when they came to age were to bee installed and inrolled into the service of the Temple their names being entred there and the name of their father To this custome the Evangelist seemeth to referre when he calleth John the Son of Zacharias in this place and at this time when hee was to enter upon his Ministeriall function which though hee did not at the Temple as others used to doe but had another kind of employment laid upon him by the Word of the Lord comming to him in the Wildernesse in the place of his converse yet as had he been there he must have been inrolled and registred thus John the Son of Zacharias began his Ministration at such a time or to this purpose so doth the Holy Ghost inroll him here at his entrance into this his Ministry of another kind the word of the Lord came to John the Sonne of Zacharias And the like passage we observe in the same Evangelist concerning our Saviour at his being baptized and when he also entred upon his function Mat. 3. vers 1. Preaching in the Wildernesse of Judea That is in the Cities and Townes in the wildernesse as Josh. 15. 61 62. and 1 Sam. 23. 14. 24. some of which were probably within the territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2. 3. Mark 1. ver 4. John did baptize in the Wildernesse It is the most likely that John began to preach in the place where he was borne and from thence went to other places as hee saw occasion and the Spirit moved him And indeed Hebron it selfe was in a manner a City of the Wildernesse as well as the others mentioned though there be no such expression concerning it as is of them and if those words Luke 2. So He was in the deserts till the day of his shewing unto Israel were interpreted concerning his being in Hebron the interpretation might very well be justified though to avoid cavill and offence we have expounded it of places which the Scripture calleth Deserts or Wildernesses in expresse termes However be it in Hebron or out of Hebron that John was educated conversed and began to preach certaine it is that he did the last of these in some Cities of the Wildernesse not farre from Hebron and if it be said that he baptized also in these Cities where hee preached and as yet was not gone downe to Jordan till Jerusalem and all Judea heard of him and came to be baptized and then hee went thither for the conveniency of water I suppose it crosseth nothing either in the History or Mysterie and it averreth no more concerning John now then we shall find him doing hereafter namely baptizing in other waters beside Jordan And indeed how can it rationally be understood otherwise then that John baptized first in these Cities and Townes before multitude of company drew him downe unto the River For first it cannot be conceived that hee walked or stood in the open fields neere Jordan and there began to preach but that hee betooke himselfe to Townes or Cities where was concourse of people Secondly it can as little be conceived that when any people in this or that City embraced his Doctrine and desired to be baptized that he should bring them to the River which was sometime farre off or delay them till all the multitude should meet him there together unlesse it could bee shewed that the water of Jordan was only allowed to be baptized in and no other the contrary to which we shall see anon The Story therefore and progresse of his Ministery and baptizing out of the three Evangelists may be compiled thus That first hee came preaching in the Wildernesse of Judea in the Townes and Cities that were there about the place of his education That hee baptized there those that were converted by his preaching and that desired to bee baptized by him That hee went abroad from thence up and down all the Countrey round about Jordan and when his converts and the concourse were now grown numerous he baptized them in Jordan because there was water enough as Joh. 3. 23. SS And preach the baptisme of repentance The Evangelist useth this title or epithet in opposition Circumcision and baptizing of Proselytes which had been the way and doore of admission into the Church before They might very fitly be called the Circumâ—ision and the baptisme of performance as this the baptisme of repentance For whosoever received circumcision was ingaged by it to the performance of the whole Law Gal. 5. 2. And the like was every Proselyte ingaged that received Baptisme But this baptisme of John or the baptisme in the Christian Church is cleane of another nature For whereas those two challenged of every one that went through those dooâ—es into the Church that they should stand debtors to the whole Law and bee obliged to a legall righteousnesse our baptisme requireth a cleane contrary thing namely that we should bee obliged to repentance in regard that the performance of the law is a thing that is to us impossible and that we should be buried with Christ in his death and seeke after his righteousnesse seeing that we have none of our owne Hence appeareth clearly first a reason why the baptisme of John is called the beginning of the Gospel for it opened a doore and gave an inlet into the Church upon other termes then had ever been before And secondly that baptisme belongeth to Children though it be the baptisme of repentance and they know not what repentance meanes For it requireth not their repentance at their receiving of the Sacrament when they stand but in
many Nations but to his seed of the promise of the Land of Canaan I will give to thee and to thy seed all the Land of Canaan therefore thou and thy seed after thee shall keepe my Covenant Gen. 17 8 9. And such a different end may bee observed in the administration of baptisme to Christ himselfe and the administring of it unto Christians The text alledged sealeth the lease of the Land of Canaan to the seed of Abraham with the seale of Circumcision and confineth that Ceremony onely to that Land and onely to their continuance there And upon this inference I will give thy seed the Land of Canaan therefore shall they keepe my Covenant it was that Joshua as soone as ever they had set foot upon that Land was commanded to circumcise them Josh. 5. And from hence it will follow first that that Land must bee considered dilated as farre as Circumcision went with the seed of Abraham in Ishmaelites Midianites Edomites and others Secondly hence they will be found to erect circumcision againe in the Church of Christ that hold the called Jewes shall have a temporall kingdome againe in the Land of Canaan And thirdly hence it may bee resolved why that Sacrament was deferred so long and not given to the World before Adam Enoch Noah Eber c. were not circumcised because to them a fixed and setled place for the Church to reside together was not designed but when such a one is designed to Abraham then circumcision is given also The Land of Canaan was bequeathed to Sem by his father Noah the occasion was because Cham and his Sonne Canaan derided Noahs nakednesse as hee lay asleepe in the midst of his Tent when therefore that Land is to bee setled upon the right heires of Sem to which God 〈◊〉 the Prophetick spirit of Noah intended it a seale and an assuraâ—â—e thereof is given in that member which had beene derided by 〈◊〉 to his losse of that Land and to his perpetuall slavery This was a maine reason why Males alone were circumcised and why in that member because a male alone and that member in him was so derided Other reasons of the institution of the Ceremony and onely for masculines and in that part might concurre for instruction such as are given by Lumbard Aquinas Biel Lyra and others but that they were not of the nature or essence of the Sacrament and that this forementioâ—ed was the vigor and spirit of it may bee concluded by these two things First that Circumcision concerned not the children of Israel only but the whole seed of Abraham For those children of his by his Concubines that lived in Arabia as Ismaelites Dedanites Medanites Midianites Shuhites Amalekites and the rest were circumcised as well as Israel in Palestina Those Countreys whither Abraham had sent them to inhabite were once in the possession of Canaanites till he obtained them by conquest of the foure Kings Gen. 14. and thither he sendeth them with the seale of Circumcision upon them which gave them interest in the Land there as well as Isaac had elsewhere Abraham taught his children and his household after him to keepe the way of the Lord Gen. 18. 19. which though this off-spring of his in Arabia did not long in other things yet in circumcision it did So that from hence may result the observation of another end and reason of the institution of this Ceremony namely for distinction not of Israel from other Nations as Lyranus would have it but of the seed of Abraham from all other people Secondly howsoever all the Israelites dwelling before the comming of our Saviour out of the Land of Canaan as both of the Babylonian and Grecian dispersion used Circumcision in Heathens Lands and used it lawfully yet it was because their claime and interest to the Land of Canaan did still continue nay this was one reason why it held up some store of yeers after Christ his comming ascension but when Jerusalem was destroyed and their lease of that Land of promise either expired or forfeited or both then did this seale of it fall and come to ruine also and might not lawfully be used ever after and when they must for ever relinquish the Land they must for ever also relinquish this seale or Ceremony that had assured it This well conâ—idered will cause us also to observe First that the interest of Israel in the holy Land began to shake when baptisme came to shoulder out Circumcision Secondly that John most properly preached much of the Kingdome of Heaven for their earthly one began to cease when baptisme began to extinguish Circumcision As Circumcision it selfe had relation to the inâ—eritance of the Land of the Canaanites so the fixed time for the administration of it namely the eight day seemeth also to have some aim and respect to the same thing For seven nations were in that Land which the Children of Abraham were to subdue and dwell in their stead Canaanites Hittites Hivites Perizzites Girgashites Amorites and Jebusites Deut. 7. 1. Josh. 3. 10. In correspondency to this number of seven Nations that were to bee subdued Jericho the first field fought in that Land is compassed seven dayes and seven times the seventh day And in like answerablenesse every child of Abrahamâ— for seven dayâ—â— was like the children of those seven Nations but on the eight day he was to receive circumcision the pledge of that interest and claime that he had in that Land which those seven Nations had usurped This then was the ground-worke and Originall of that Sacrament that every Sonne of Abraham might beare in his body the seale of the inheritance of the Land of promise and the badge of distinction from all other people and that this visible signe might make him strive after the invisible grace which it sealed the inheritance of heaven aâ—d walking as the peculiar of the Lord From which appropriated and restrictive ends of the Rite the necessity of the changing of it at the comming of Christ doth plainely appeare for when there was to bee no more distinction betwixt the children of Abraham and other people and no one land more peculiarized then another but of every Land and Nation he that feareth God and worketh righteousnes is accepted of him that badge of appropriation aâ—d seale of singularity must either cleane come to nothing or become unnecessary Now that baptisme did succeed in the stead thereof some reasons may be given As first because the Sacraments of the New Testament were to bee gentle and easie in stead of the smart and burdensome ones of the Law Secondly because God would comply with men even in their owne common custome of washing children when they are newly born Ezek. 16. 4. 9. and turne the common to a sacred use thereby to catch and winne them the more But thirdly this one maine reason may serve for all namely the neere correspondency that is between the Sacrament and the thing signified and the
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
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
Mother or in Capernaum the Town of his supposed Father and so his birth in Bethlehem is utterly grown out of the thoughts and observation of the people Fourthly That hee hath now three yeeres and a halfe to labour in the Gospell from his Baptisme to his crucifying Rabbi Janna said Three yeeres and a halfe the glory of God stood upon Mount Olivet and preached saying Seek the Lord while hee may bee found call upon him while hee is neere Midr. Tillin Fifthly That hee lived but two and thirty yeeres and an halfe and that his thirtyeth yeere was the first yeere of his preaching and not the last yeere of his private life Compare the date of Davids Reign in Hierusalem 1 Chro. 29. 27. The time that David Reigned over Israel was forty yeeres Seven yeeres reigned hee in Hebron and thirty three yeeres reigned hee in Hierusalem Exactly Seven yeeres and six moneths reigned hâ—e in Hebron 2 Sam. 5. 5. and then thirty and two yeeres and six moneths reigned hee in Hierusalem Sixthly That if Hierusalem were destroyed exactly forty yeeres after our Saviours death as it is apparent it was both in Christian and Heathen Stories then that destruction of it befell just in the foure thousandth yeer of the world and so as the Temple of Solomon had been finished Anno mundi exactly 3000 so in Anno mundi exactly 4000. both the City and the Temple that then was was destroyed never to bee repaired or rebuilt againe And from that time most properly began the Kingdome of Heaven and the new Hierusalem when that earthly Kingdome and that old City were utterly ruined SS Being as was supposed the sonne of Joseph which was the sonne of Heli. At every descent in this Genealogy the word Jesus is to bee understood otherwise the first and last descents are improper and different in stile from all the rest For Joseph was not the Sonne of Heli but onely his Sonne in Law and Adam was no more the Son of God then any of the other holy men that were named before The supply therefore is thus to bee made to make all proper Jesus being as was supposed the Sonne of Joseph Jesus the Sonne of Heli Jesus the Son of Matthat c. Jesus the Sonne of Seth Jesus the Sonne of Adam Jesus the Sonne of God And the like stile of Genealogy Moses useth Gen. 36. 2. Aholibamah the daughter of Anah the daughter of Zibeon where Anah is not called the daughter of Zibeon for hee was a man and not a woman nâ— more was Joseph the Sonne of Heli for hee was onely his sonne in Law but the word Aholibamah is to â—ee supplyed thus Aholibamah the daughter of Anah Aholibamah the daughter of Zibeon Heli or Eli for the name seemeth to bee the same with his in 1 Sam. 1. 3. c. was not the naturall Father of Joseph for Matthew told us plainely before that it was Jacob that begot Joseph but Heli was the Father of Mary and Father-in-law of Joseph onely Now because it is not used in Scripture to mention any women in a pedegree or to run the line from the Mother but from the Father to the Son therefore Mary is not here named at all but intimated or included when the line begins from her Father and calleth her husband his sonne which hee was onely because of her So that Luke intending to shew Christ the seed of the woman must of necessity reckon by Mary the daughter of Heli as Matthew intending to shew him the heire of the Crown of David doth reckon by Joseph the heire male apparent In comparing and laying together these men that Matthew and Luke have named in the ancestry of Joseph and Mary betwixt the returning out of the captivity and the times of our Saviour wee finde that every one man in the â—â—ock of Joseph did almost outlive two of those in the line of Mary the one line affording twenty descents betwixt those two periods and the other but one above halfe so many which easily and readily conâ—â—teth that opinion that some have strangely held that the persons iâ— the two Genealogies have been the same men onely under different names and it helpeth somewhat to settle the times between those two periods against the different miscountings of severall men some stretching them longer then the eleven persons named in Matthew could stretch to live and some cutting them shorter then the twenty named in Luke could bee comprehended in Ver. 27. Which was the Son of Salathiel which was the Son of Neri Neri was the naturall father of Salathiel hee seemeth to have been so named from the candle which the Lord reserved for David and his house 2 Chron. 21. 7. Ver. 31. Which was the Sonne of Nathan 2 Sam. 5. 14. 1 Chron. 3. 5. It is like that hee was named after Nathan the Prophet who brought David word of the promise 2 Sam. 7. and of the continuance of his house which failed in the race of Solomon but continued in the race of this Nathan till the King came that was to sit on Davids Thron for ever Here again the number of persons in the Genealogy of Mary betwixt David and the captivity exceed the number in the Genealogy of Joseph in Mat. 1. Ver. 36. Which was the Sonne of Caiâ—an which was the Sonne of Arphaxad In Moses it is said Arphaxad begat Shelah and Shelah begate Eber Gen. 10. 24. and 11. 12. And so is it briefly reckoned 1 Chron. 1. 24. Shem Arphaxad Shelah without any mention of Cainan at all nor is there any memoriall of such a sonne of Arphaxad throughout all the old Testament nor indeed was there ever any such a man in the world at all Here therefore is an extraordinary scruple and a question of no small difficulty meeteth us where Luke found the name of this man which is not to bee found else-where in all the Bible and whether it bee not an error in the Text and were not a miscarriage in the Evangelist to reckon a man for an ancestor of Christ that the world never saw or that never was upon the earth Answer It is 〈◊〉 indeed to resolve where Luke found this name of Cainan and from whence hee took it namely from the Greek Bible or the Septuagint which hath inserted it in those places of Moses that are alledged but when this is resolved the greater scruple is yet behind of his warrantablenesse so to doe and of the purity of the Text where it is so done The Seventy translatours indeed read Gen. 10. 24. thus Arphaxad begat Cainan and Cainan begat Sala and Sala begat Eber. And in Chap. 11. they say Arphaxad lived 135 yeeres and begat Cainan And Cainan lived 130 yeeres and begat Sala and Cainan lived after hee begat Sala 330 yeeres And from hence hath Saint Luke without controversie taken in Cainan into this Genealogy a man that never was in the world but the warrantablenesse of this insertion will require divers considerations
to find it out As let the Reader bee pleased seriously to ruminate upon these First That the Seventy Translatours did that worke unwillingly and for feare For the Scripture was the treasure of the Jewes which made them more glorious then any Nation under heaven Therefore to communicate this their riches to the Heathen whom they abominated and detested was as much against their heart as what was most So that had not the feare of the power of Ptolomy brought them to the worke of the Translation more than their own good will there had been no such thing done Ptolomy Lagus the Father of Ptolomy Philadelphus for whom they translated had carryed away an hundred thousand Jewes captive into Aegypt as saith Aristeas so that the feare and dread of that house lay upon them that they durst deny it nothing which otherwise they would most vehemently have done such a thing as this to have communicated their Scriptures to the Heathen in a vulgar tongue Secondly The Translation then being undertaken for feare and with so ill a will that as Aristeas who was present at the worke saith the Translatours were very unwilling to goe for Aegypt though hee interpret it because loath to goe from Eliazar the high Priest and that the Jewes kept a mournfull fast every yeere sorrowing for that work of the Translation It cannot bee expected that the Translation will bee done with any more fidelity then barely what will keepe the Translators out of danger Thirdly Therefore they strive as much as they can to conceale the Truth and treasure of the Scripture from the Heathen and as much as they dare to delude them Their chiefe meanes for this is to use an unpricked Bible in which the words written without vowels might be bended divers wayes and into divers senses and different from the meaning of the Originall and yet if the translation were questioned they might pricke or vowell the word so as to agree to their translation How they have dealt in this kind there is none that ever laid the Hebrew Bible and the Septuagint together but hath observed Fourthly Their differences from the Originall which were innumerable were partly of ignorance they themselves not being able to read the Text alway true in a Copy unvowelled But this ignorance was also voluntary in them they not caring to mistake so that they might doe it with their own security Their generall care was that since of necessity they must translate the Bible as little of it might bee imparted and revealed by the translation as was possible Their particular and speciall heed was also that those places of the Text which is translated Literally or according to the true meaning might prove dangerous any wayes to the Nation of the Jewes or bring them into distaste with the potent King for whom they translated should bee so tempered and qualifyed that no hazzard might arise nor any such matter might bee seen Fifthly It was a common speech among the Jewes and rang ordinarily in their Schooles and Pulpits That the seventy soules of Jacobs family that went downe into Aegypt were equivalent or answerable in worth to all the seventy Nations of the world This was a dangerous doctrine for the Jewes if it should come to bee knowne as it could not choose but bee especially when their puissant enemies should finde the numbers agreeable of seventy Soules Gen. 46. and seventy Nations Gen. 10. To prevent any such danger the Translators thought it a sure way to spoile the just number in both places and so they did reckon seventy five soules and seventy two nations both which accounts are followed by Saint Luke Act. 7. and in this place Sixthly The severall persons reckoned Gen. 10. Every one of which was the Father and originall of a severall Nation be just seventy The Translators to spoyle the summe which night prove perilous have added two more and both of the same name Cainan the one the immediate sonne of Sem the other his Grandchilde or the sonne of Arphaxad For ver 22 of that Chapter they read thus The sonnes of Sem were Elam and Ashur and Arphaxad and Lud and Aram and Cainan and ver 24. thus Arphaxad begat Cainan and Cainan begat Sala In which additions these two things are very observable First The place where they have thrust in these two men Namely so close to Sem as could not possibly bee closer unlesse they would have had him to have had two sonnes of the same name Cainan Secondly The name it selfe that they have thus chosen twice over namely Cainan which signifyeth mourning or lamenting So Enosh called his sonne Gen 5. 9. Because of the lamentable corruption of Religion in those times And it is without doubt the translators in the iterated choyce of this word or heavy and dolefull name intended to shew some inward sorrow the cause of which may bee best imagined by laying the name and the place of it together The blessing of Noah upon Japhet God shall inlarge Japhet and hee shall dwell in the tents of Sem Gen. 2. 27. The Jewes themselves of old understood to aime at the Greeke tongue viz. that God should use that as a meanes for the admission of the Heathen to the secrets and mysteries of the Jewes Religion This was their vexation at all times to heare or to thinke of the Gentiles being called as appeares by Jonah Chap. 4. 1. by the Nazarites Luk. 4. 28. and by them of Jerusalem Act. 22. 21 22. For Moses had plainly told them that their calling in should bee the others casting off Deut. 32. 21. Therefore it could not but bee a most vehement sorrow and maine vexation to these Translators that they perforce and so sore against their wills must bee made the instruments by translating the Bible into Greek to let Japhet or the Heathen into the tents of Sem. This sorrow as their Nation expressed by a mournfull Fast so did they themselves among other things by a lamenting and sorrowing name Cainan twice over put in so close to Sem as if they called on him to mourn with them because his tents were now unlocking for the entrance of the Gentiles Seventhly God using the Septuagint as the Key for admission of the Heathen and as an Harbinger to the New Testament left it not there but therein used it also in allegations from the Old yet oftentimes differing from the letter of the same but never without speciall reason Eighthly Saint Luke as hee followed the Doctour of the Gentiles Saint Paul so hee wrote his Gospell for the Gentiles therefore whereas Matthew writing his for the Jewes deriveth the Genealogy but from Abraham the first Father of the Jewes This Evangelist writing for the Gentiles fetcheth the Line from Adam the common Father of all both Jewes and Gentiles This is the aime and scope of this Genealogy and the reason why it is set at Christs Baptisme First To shew that there was no distinction of persons in
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