that shone about the Shepheards was that which the wisemen then supposed and do now call a Starre Upon which let us looke a little and see what probability there may bee that it was so First then it is past doubting that the Shepheards saw the glory of the Lord shine round about them and the wisemen the new Star shine at a distance from them at one and the same time namely at the time of our Saviours birth For since both these things were to both these parties as a messenger to impart unto them the tydings of the birth of Christ no reason can bee given or supposed why they should not appeare to them both to doe this message to them at the very time when hee was borne Now the Shepheards at Bethlehem and the Magicians in Arabia seeing on the very same night a light that was to tell them of the very same thing what reason have we to thinke that it was not one and the same light Secondly to conceive that the Wisemens Starre appeared to them in the East part of Heaven maketh the matter farre more difficult to resolve how they came to know that it denoted a King of the Jewes then by supposing that they saw it hanging over the very Center or middle of the Land of the Jews For though we cannot but acknowledge that the spirit of God was their chiefe intelligenâ—er and instructer in this matter and so could have taught them so much wheresoever they had seen the Starre appeare yet can wee not but thinke that it was a likelier way to read this lesson to them by setting this light upon the very place where the King that it betokened was borne rather then in the East part of Heaven where it might seem to denote something among the Indians rather then among the Jewes Thirdly we know it by experience that a great light or fire that happeneth in any place in the night bee it never so great in it selfe or in the eyes of those that are in the place where it is yet to those that are a great distance off it seemeth but as a Star or such a thing And that it might not bee so with the Wisemen in this matter there is neither Analogy of faith probability in reason evidence in Scripture or any thing I know of will deny And lastly it is not to bee omitted without weighing that as soone as the Wisemen after their conference with Herod were gone out of Jerusalem to set for Bethlehem the Starre shewed it self to them againe It appeareth now nearer to them to conduct them to the place where the Child now was as it had appeared at greater distance at his birth to signifie to them that he was borne Then they saw it over or in Judea which directed them to hearken to Jerusalem now they see it at Jerusalem almost over their heads to direct them to Jerusalem Vers. 3. Hee was troubled and all Jerusalem with him Herod for feare of the losse of his Kingdome and Jerusalem for feare of the disturbance of their State For hee having been so long the King of Judea as seven and thiry yeeres and having laid the foundation of a successive royalty to his family in so much policy and cruelty as hee had done how would this make him to startle to heare of a King newly borne unto the Nation whose subjection his thoughts and indeavours had promised to his owne children and to have the certainty of the thing confirmed from Heaven by a wondrous and miraculous light And how must it needs perplexe the Jewes also to heare of a new King over them besides Herod who was set over them by their Lords the Romane For how iâ— would the Romanes take it that their determination and decree of Herods reigning over Judea should bee so affronted as that a new King should rise among them and what could follow upon this but the Romanâ— Armies and the Jewes miserie Or if they understood this King to bee Messias as the Nation now looked for his comming yet could it not choose but breed some perplexity in them partly to think of the rarenesse of the matter and chiefly of their being in subjection to so potent a Nation as the Romanes when their delivered should appeare Vers 4. All the chiefe Priests Since there was properly but one High Priest at once among the Jews by the chiefe Priests so often mentioned in the Gospel some have understood those High Priests that by the Roman Governours or otherwise were turned out of their Office as about these times that matter was ordinary So Josephus recordeth that Valerius Graâ—us first made Ismael High Priest in stead of Ananus then deposeth him and maketh Eleazar Ananus his Sonne him againe he deposeth and maketh Simon Fitz Kamithus and in his roome againe hee setteth Joseph surnamed Caiâ—phas which Caiaphâ—s was also removed by Vitellius and Jonathan Fitz Ananâ—â— placed in his stead And these men thus turned out of Office are called as they suppose both here and elsewhere the chiefe Priests But their opinion is farre more warrantable and agreeable to truth that by the chief Priests understand the severall heads of the families or the chiefe of the foure and twenty courses into which David had divided and ordered the Priests 1 Chron. 24. which are therefore called chiefe Priests not so much for Primacy or Superiority that they had in their Ecclesiasticall function above the rest of the Clergy as 1. because they were heads of their houses And a because they were of the great Councell and made a third part of the seventy Elders SS And Scribes of the people Hee calleth them Scribes of the people to distinguish them from the Secretaries or Clerkes of particular men as Bâ—â—uch 〈◊〉 the Scribe of Jeremy and Seraiah the Scribe or Secretary of David 2. Saâ— 8. 27. But these of whom mentâ—on is here and so very frequently in the Gospel elswhere were not such private or peculiar Clerkes but they were the publick Scribes or Clerkes of the people and this their Office or function consisted in two particulars First they were the men that tooke upon them to copy the Bible for those that desired to have a copy For so great and various is the accuracy and exactnesse of the Scripture text in the mysticall and profound significances of letters vowels and accents that it was not fit that every one should offer to transcribe the Originall or that every vulgar pen should copy things of so sublime speculation Therfore there was a peculiar special order of learned men among the Jews whose Office it was to take care of the preservation of the purity of the Text in all Bibles that should bee copied out that no corruption or error should creep into the Originall of the Sacred Writ and these were called the Scribes of the people or their Scriveners or Writers of the copy of the Bible And hence is it that there is so frequent mention in
which answereth to part of our September Moses commeth down from his third Fast of forty daies and bringeth with him the glad tydings of Gods reconciliation to his People and in sign thereof the renewed Tables and the welcome command to make the Tabernacle From that time forward the working and offerings for the making of the sanctuary began and six moneths after it was finished and erected namely in the moneth of Abib Exod. 40. So long a time was the Baptist conceived and borne before the conception and birth of our Saviour Luke 1. 26. and so long a time did he preach and baptize and prepare for the great building of the Gospel before our Saviour himselfe came and by his own baptisme and preaching reared it up For as our Saviour was baptized and entred into his ministeriall function when he began to bee thirty yeeres of age and that according to a legall ordinance as shall be shewed ere long so likewise did the Baptist begin to preach when he began to be thirty which was six moneths current before And this may be the better supposed if it bee but considered how great multitudes were baptized of John before the baptisme of Christ and how farre he travailed up and downe to preach Of the latter Luke witnesseth thus And hee came into all the Region round about Jordan Preaching the baptisme of repentance Luke 3. 3. And Matthew of the former thus There went out unto hiâ— Jerusalem and all Judea and all the region round about Jordan and were baptized of him A space of ground not to be travelled over with resting in many places by the way and a number of people not to be baptized in a short space of time Now the reasons why Christ that needed no cleansing being purity it selfe would be baptized are given divers As first that by this Symbole hee might enter himselfe into the society and fraternity of the Christians as by Circumcision he did of the Jewes like a King it is Jansenius his comparison that to unite and indeare himselfe to any City of his subjects condescendeth to bee made a freeman of it as are the ordinary Citizens Secondly that he might beare witnesse to the preaching and baptisme of John and might receive testimony from him againe Thirdly that by his owne baptisme he might sanctifie the waters of baptisme to his Church Fourthly that he might give example himselfe of the performance of that which he injoyned to others and by his owne comming to bee baptized teach others not to refuse that Sacrament Fifthly that he might receive testimony from heaven that he was the son of God Sixthly that he might occasion the revealing of the Trinity Seventhly that he might shew the descending of the holy Ghost on the waters of baptisme But eighthly the maine reason of all and that which is equall to these all is that which is given by Christ hinselfe namely that heâ— might fulfill all righteousnesse of which anon Ver. 14. But John forbad him So Peter forbad Christ to wash his feet not in any surly forwardnesse but in an holy humility having an eye upon his owne unworthynesse This refusall of John being of the same nature seemeth to have had respect to three things according to the severall persons there present Christ the people and himselfe First in regard of Christ because hee needed no baptisme in that hee needed neither repentance nor remission of sins Secondly in regard of the people lest they might mistake and seeing Christ baptized as well as they might judge him sinfull as well as themselves Thirdly in regard of the Baptist himselfe who had told the people so oft and so constantly of him that came after him that hee was greater then hee and that his baptisme was more excellent then his and how would this crosse that testimony of his in the eyes and hearts of the people when they should see him as an inferiour come to bee baptized of John But Fourthly and chiefely this his reluctancy proceeded from his true and right comparing of Christ and himselfe together the Majesty and purity of him with the basenesse and sinfulnesse of himselfe and therefore hee saith I have need to bee baptized of thee c. Not refusing the sâ—rvice nor crossing the will of Christ but confessing the unworthinesse of himselfe and ponderating the inequality of the persons But it may not unfitly nor unseasonably bee questioned here how the Baptist knew that this was Christ seeing that hee saith himselfe I knew him not but hee that sent mee to baptize with water the same said unto mee on whomsoever thou shalt see the Spirit descending and abiding on him the same is hee that baptizeth with the Holy Ghost Joh. 1. 33. Now the descending of the holy Ghost was after hee was baptized and these words I have need to bee baptized of thee were spoken before To this doubt and scruple many answers are given but not so many resolutions First Some take the words I knew him not c. to bee spoken by John to make his testimony to bee without suspition For John and Jesus being a kin by birth for their Mothers were Cozins Luk. 1. 36. it might bee surmised that John gave so high and large a testimony of him for kindred and affections sake therefore hee protesteth that hee knew him not in any such a way but onely by divine revelation Thus Chrysostome and Theophylact. In which answer if there bee any satisfaction at all which is but little yet is it not to our whole quaere but onely to the least part of it Secondly some thus that John before his baptisme knew that he was the Christ but not that it was hee that should baptize with the holy Ghost aud with fire till hee saw the Spirit descend upon him and thus Theophylact againe and upon this hee fixeth as on the most genuine and proper resolution which is very hard to apprehend or collect out of the words of John in his whole Sermon for this maketh him to distinguish betwixt Christ and him that should baptize with the holy Ghost and to make them two distinct persons in his opinion whereas both his own words and no doubt the expectation of the people did take him for one and the same and that same to bee Christ. Thirdly their opinion is yet farre more strange that think that the Baptist took not Christ for Christ when hee gain-sayeth his being baptized by him but for some extraordinary holy man and continued in this opinion till the descending of the holy Ghost confirmed him in the Truth that hee was the Messias For it is not imaginable that John having the peculiar Commission from God to baptize all that should come unto him should himselfe desire to bee baptized by another man And again his words I have need to bee baptized by thee shew that hee understood that it was hee that Baptized with the holy Ghost as will appeare by and by Fourthly little lesse improper
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
their longing desire and earnest wishing after Messias his comming might something forward such a conceit for facilè credimus quod volumus and the Greek word doth import a desire joyned with their expectation So Christ in Gen. 49. 10. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lxx the expectation of the Nations and their desire Hagg. 2. 7. It is not unlike but the comming of the wise men the words of Simeon and Anna and other testimonies of Christ then come were dispersed among very many and notice taken of them and this might bee a strengthening and helping forward of this surmise but that the strangenesse of the Baptists birth and of what befell his Father about it should bee any induction or seconding thereunto as some doe hold is hard to bee beleeved unlesse wee can thinke that either this people had forgot to look after the Tribe of Judah for the Messias or that Elizabeths alliance to that Tribe for shee was couzin to the Virgin Mary Luk. 1. 36. did satisfie them if they looked after it Ver. 16. John answered Whereas some hold that John knew the thoughts of their hearts by the Revelation of the Spirit for it is said onely before that they mused of the matter in their heart and put it not to question it is farre more probable that John came to know this their thought by some outward expression of their own For among so great a multitude when they were all in the same doubt and hesitation it was impossible but there would break out some whisperings questions arguings or other token of the generall conceit that even a slow and dull apprehension might in short time have found it out SS I indeed baptize you c. All the Evangelists have this answer of the Baptist in regard of the substance but in some circumstances there is difference among them As first whereas Luke saith that these words were occasioned from him by the thoughts of the people Matthew that hitherto hath joyned with him in this story even to the very words hath no such thing as about the questions aforementioned nor about this supposall but joyneth this as a continued speech to the Pharisees and Sadduces but this needeth to breed no scruple seeing that it is not onely usuall but also necessary among the foure one to relate what another hath omitted and one to declare at large what another hath done in briefe Secondly whereas both Luke and Matthew have set this testimony of the Baptist after other speeches of his made before Marke as was mentioned before hath set it the first of all his Preaching and indeed hath mentioned no speech else But this hee hath done partly because hee would hasten to the Baptisme Preaching and Miracles of Christ partly because Matthew had set out the matter at large before but chiefely to give us to know that this witnesse went along with John in all his Sermons and to all companies that came to bee baptized Thirdly whereas Luke hath alledged this speech as an answer to the peoples thoughts John hath brought it as an answer to an open question Job 1. 25 26 27. And here it may be questioned indeed whether these two speak of one and the same thing of the same time But the resolution is easie that they doe not For as it is plaine by Luke that these words mentioned by him proceeded from John before the Baptisme of Christ so is it as plaine by John that those in him came from him after for in ver 26. hee intimateth that Christ himselfe had already stood among them but they knew him not No nor hee himselfe but by the Holy Ghost which hee saw descend down upon him ver 3. By which is confirmed what was said even now that John made sure to beare this witnesse to Christ at all times and before all companies Now because the eyes of the people upon himselfe looked at the strangenesse of his Baptisme and the sanctity of his person therefore doth hee apply this his testimony accordingly by comparing Christ and himselfe and his baptisme and his together and proclaiming his own inferiority in both as farre as baptisme with water onely is below baptizing with the Holy Ghost and further then the servant that unties his Masters shooes below him that weares them SS I baptize you Marke hath it in another tence I have baptized which either may import the continuednesse of Johns baptizing this being compared with Matthew and Luke as Jansenius hath conjoyned them I have baptized and doe baptize you Or rather doth it intimate that hee still baptized the companies that came unto him and then gave this testimony to them concerning Christ. For his preaching was first of repentance and then having wonne the people to be baptized he brought them to the water and baptized them in the name of him that was to come after him Act. 19. 4. So that these seeme to have been the words that he used in sprinkling or applying the water I baptize thee with water but a mightyer then I commeth who shall baptize with the holy Ghost and with fire SS With water In the Greeke it is indifferently with or in answerable to the signicancy of Beth the Hebrew preposition either locall or instrumentall And according to both senses it may be taken here For as it is undoubted that John brought those that were to bee baptized into the River Mat. 3. 6. 16. So is it almost as little to bee doubted that when they were there hee threw and sprinkled the water upon them both to answer the types of sprinkling that had preceded in the Law and the predictions thereof that were given by the Prophets Ezek. 36. 25. understood by Hierome of baptisme Epist. 83. So Act. 8. 38. The Eunâ—ch first goeth into the water and then Philip baptizeth him SS Water As the forme of the Church was changed at the comming of Christ from Jewish to Christian and from Legall to Evangelicall so is it no wonder if the Sacraments were changed therewithall For if Christ were to give a new law as Moses did the old which the Jewes themselves confesse that hee must and the Prophets had foretold that hee should doe it was also necessary that he should give these new as well as other things But it is some wonder that seeing hee instituted the Sacrament that should succeed the Passeover so neer to the nature of the Passeover as that it was a supper as well as it that there should such a main distance and difference be between Baptisme and Circumcision the one of which should succeed the other for what affinity betwixt washing with water and cutting off of the foreskin For the better viewing of the reason of which difference it will bee necessary to consider the maine particulars of either Sacrament apart and then may the Reader compare them together in their variety First then Circumcision to Abraham was a seale of the promise thou shalt bee the father of
and equally strained is the Exposition of Augustine that John knew indeed that hee was the Christ and that it was hee that should baptize with the holy Ghost but till hee saw the descending of the holy Ghost hee knew not that it was onely bee that should baptize with the holy Ghost or that hee reserved the propriety of the power of baptizing to himselfe alone and did not communicate it to his Ministers And this propriety the Schooles make to consist in these foure particulars 1. That hee reserved to himselfe the power of instituting baptisme though hee communicated the power of baptizing to others 2. That hee can conferre the grace or effect of Baptisme without the administration of the Sacrament which the Ministers cannot 3. That hee giveth efficacy to baptisme by his death 4. That baptisme is administred and given in his name Which glosse as the Father strained out of the Text to retort upon the Donatists that maintained that this Sacrament administred by a wicked minister availed nothing so is it but strained and that strangely too for how can it possibly bee collected that John should collect any such thing from the descending of the holy Ghost Fifthly More plausible is their resolution that hold that John knew Christ indeed in some measure before his baptisme but not so fully as after when the holy Ghost descended But Sixthly a plenary and sufficient satisfaction to the question may bee had by these three observations First That John though hee knew the mystery of the incarnation of the Messias and his excellent and divine graces and that hee was neere at hand yet had hee never seen his face till now nor knew hee him by sight till hee came to bee baptized Secondly That then hee knew him by a present revelation as Samuel knew Saul 1 Sam. 9. 15. 17. For if in his Mothers womb hee leaped at the approach of Christ in the womb◠of his Mother much more may it bee conceived that by the revelation of the Spirit hee knew him and acknowledged him now Thirdly That the signe which was given him when hee beganne to baptize On whomsoever thou shalt see the holy Ghost descend c. was not given him for his first knowledge of Christ but for the confirmation of that knowledge that hee had of him before and for his assurance and confidence to point him out unto the people And such a one was the signe given to Moses Exod. 3. 12. not for his first instruction that hee was sent by God but for his confirmation in that wherein hee was before instructed nor that neither so much for himselfe as for the people SS I have need to bee baptized of thee Hee meaneth not with the baptisme of water which hee himselfe administred to others but with the baptisme of the holy Ghost For first Christ himselfe baptized none with water at all Joh. 4. 2. but referred the administration of this Sacrament to others Secondly the Baptisme wherewith hee baptized was of the holy Ghost ver 11. and it cannot bee doubted that when John speaketh of beeing baptized by Christ hee meaneth the proper baptisme wherewith Christ baptized Thirdly it is not consonant to reason that John should complaine of the want of that which hee so plentifully afforded unto others but though hee himselfe were not baptized in water yet his speciall deputation from God to bee the first and chiefe batized made that hee needed it not Fourthly bee it granted that John speaketh of baptizing with water as some Commentators would have it yet are not his words to bee understood simply of any absolute necessity that hee had of baptisme but comparatively betwixt him and Christ that it was fitter that hee should bee baptized by Christ then Christ by him For so the phrase I have need is used not alwayes to import necessity but sometimes conveniency And so doth the Rabbin word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signifie and diverse words that signifie necessity in other tongues Ver. 15. Suffer it to bee so now The Emphasis of this clause is held to bee in the word now As shewing that howsoever Christ was the Sonne of God and should in time reveale himselfe mightily so to bee as Rom. 1. 4. yet now the time required that that his glory should bee veiled under his humiliation and his divinity concealed till its proper season to bee revealed This exposition is as currant as any among Expositors how substantiall let the Reader judge For First the baptizing of Christ by John was not so great a meanes to veile his Divinity as it was to reveale it for then hee had the testimony from Heaven that hee was the Sonne of God Secondly there needeth no other reason to bee looked after why Christ saith suffer it to bee so now then what hee himselfe giveth in the very next words following For thus it becommeth us to fulfill all righteousnesse The word now as it lyeth in the English might bee taken for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ordinary in the Hebrew words of intreating or perswasion and might very well also suite with that sense here if the Lxx translated them but by the Greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they doe not therfore may wee the more justly suppose the word to bee emphaticall in some respect and the respect seemeth to bee this Whereas John had told the people before of Christs baptizing with the holy Ghost and had told Christ in the verse preceding that hee had need of that baptisme to that it is that our Saviour giveth this answer Suffer it to bee so now as meaning thus That it was true indeed that hee was hee that should come after him and hee that should baptize with the holy Ghost of which baptisme John had more need from him then hee of Johns yet the time of that his baptizing was not yet come for first must hee fulfill all the righteousnesse required of himselfe before hee was to powre out or bestow that baptisme of the Spirit upon others And therefore must John suffer him to bee baptized now with the baptisme of water for that baptisme of his with the Spirit was not yet to bee exhibited SS For thus it becommeth us to fulfill all righteousnesse The greatest doubt and difficulty in this clause is what our Saviour meaneth here by righteousnesse which being resolved upon the other smaller words and lesse scrupulous in it will offer themselves the more readily to bee understood First Hilary though somewhat obscurely seemeth to construe it of the righteousnesse of the Law for by him saith hee all righteousnesse was to bee fulfilled by whom alone the Law could bee fulfilled Secondly but Hierome speakes it out more plainly and fully and understandeth it of all righteousnesse of the Law and of nature either of which indeed were not a◠unproper glosse to bee applyed unto Christ alone but since the word us joyneth the Baptist
18. * or Priviledge dignity or licence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— used 1 Cor. 8. 9. and 9. 5 6. 〈◊〉 5. 4. Mat. 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eâ—h 8. Apollinaris from this clause the word became flesh would wickedly conclude that the word assumed not an humane soule but onely humane flesh and that the Godhead served that flesh instead of a reasonable soule Confuted Luke 5. 52. Mat. 26. 38. †Herod written with Cheth in the beginning signifieth feare or trembling as the trembling cowardise of Gedeons souldiers named the well Harod Judg. 7. 1. c. But the Syr and Arab. write this with He. a John Baptist of the Priestly line both by Father and Mother b The Seventy call the wife of Aaron the first Priest by the same Name Exod. 6. 23. c Such couples were Abraham and Sarah Isaac and Rebeccah Elkâ—nah and Hannah both righteous and a long time childlesse d Throughout the Scripture want of Children is ascribed to the woman e An Hebraisme as Gen. 18. 11. 1 Kings 1. 1. c. f The Worship of God in the Temple was said to Hee before him Exod 23. 17. Lev. 1. 3. 11. And the ARke being the representation of Christ is called his face Psal 105. 4. yea even God himselfe Psalme 132. 5. ¶ Compare the appearing of the Angel Gabriel to Daniel about the time of Incense Dan. 9. 21. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx. to expresse Pharaohs trouble upon his dreame Gen. 41. â— and his Servants upon theirs Gen. 40. 6. Compare Judg. 6. 22. 13. 22. Dan. 8. 17. Job 4. 14. h As Gen. 15. 12. †John the same with Jochanan so frequent in the Old Testament 〈◊〉 Chron. 3. 19. 6 9. 12. 12. 26. 3. and 2 Chron 17. 15. 23. 1. and 28. 12. Jer. 40. 8. i As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 3. 12. The Arab. addeth thou shalt have great joy k As Gen. 21. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx. for it Lev. 10. 9. Numb 6. 3. Esa. 5. 11. and 28 7. c. which sometimes signifieth Wine as Num 28. 7. but most commonly any thing that will cause drunkennesse Wine of fourty dayes old is called Shikar saith R. Menehem on Lev. 10. and so the Chaldee paraphraseth it Numb 6. 3. and 8. 7. Judg. 13. 4. But any thing that will make one drunke is called Shekar whether it bee made of Corne Honey or Fruits Ab. Ezr. on Lev 10. P. Kâ—â—nch in Miclol Brucioli his Italian and the French expresse it by Cerevisia Ale or Beere ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses Act. 7. 20. Jer. 1. 5. m Heb. Elijahu 1 King 17. c. and there turned by the Lxx Eliâ—n but in Mal 4. 5. the Hebr. hath it Eliah and the Lxx. Elias ¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by the wisdome n As Gen. 18. 1. o Dan. 8. 2. 9. 21. p This â—elateth to his assuming a visible shape q So a signe is given to 〈◊〉 with a Behold Isa. 7. 14. compare Ezek. 3. 26. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8 23. * At the fist burning of Incense the Priests miscarried Lev. 10. and thus that rite which the Jews value for the highest of all legall offerings beginneth with ignorance and concludeth with unbeliefe Prophecy was struck dumbe a great while agoe and now is the Priesthood so as well as it ¶ Observe the same space Gen. 7. 24. if cast into moneths and Rev. 9. 5. * So read also the Syrian and Arab. though the words on me be not expressed in the originall unles included in the preposition in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s See 1 King 9. 11. Isa. 9. 1. and in the Lxx in Joel 3. 4. Ezek 47. 8. †This dalleth to remembrance the old renowned Patriarch Joseph Gen. 37. both of them were sent into Egypt and both by dreames and there the one nourished his Father and the other his redeemer There were also of this name Joseph of Arimathâ—â— Joseph surnamed Justus * Gr Marriam by which word the Lxx render the name of Moses sister Exod. 15. c. The name plainly and properly signifieth both their rebellion and their bitter affliction for the wickednesse of Israel in Egypt had brought them into great misery when Miriam was so named v Gen. 6. 9. 1 He useth the common manner of speech among the Hebrews as Gen. 4. 1. c. to shew the true conception and reall birth of our Saviour Confuting that Heresie That hee came through the Virgins wombe as through a Conduit Pipe without partaking of her nature And that That he was not really borne but fanastically onely and in appearance These words referre to Isa. 7. 14. 2 Shall be called the Son of the Highest that is shall bee his Son as Isa. 1. 2. and 4. 3. and shall be so confessed 3 Gen. 14. 19. 4 Jehovah Elohim 5 Isa. 2. 5. 6 Isa. 9 7. Dan. 7. 14. Mic. 4. 7. Psal. 145. 14. Heb. 7. 17. 7 How in Scripture is sometime a strong asseveration or negation Lam. 1. 1. Gen. 39. 9. and 44. 34. sometime a question of doubting as Job 6. 52. and 3. 5. And sometime a question of ignorance onely without diffidence or a question desiring information or resolution as Joh. 7. 15. Luke 20. 44. And so is it here for the Virgin beleeveth the thing Verse 45. but desired to bee satisfied of the manner for she â—â—ith not How can 〈◊〉 How shall this be 8 A modest phrase for carnall copulation First used of Adam presently after the relation of his eating of the â—ee of knowledge Gen. 4. 1. as if it would shew that all the knowledge he gained by that was but carnall he knew his wife and experimental of misery they knew they were naked 9 Borne of thee so read the Syr. Arab. Justin Martyr in Dial. Nazianz. Orat. 59 Aponius in Cantic Titus in Loc. c. but some copies dangerously want it as the Text of Theophylact H. Steven 1604. of Amsterdam 1632 Erasmus c. 10 The certaine bond of their kindred cannot be determined but Elisabeth or her mother might be sister to Maries father or mother or Maries mothers might be so to hers or to Zacharie or his However it sheweth that Christ and John the Baptist were neerely allyed according to the flesh yet John knew him not till hee was revealed to him by the Spirit 11 Gen. 18. 11. 12 The division of Judea is famous and frequent into the mountaines the plaine and the South Numb 13. 30. Jer. 32. 44. c. The South lay towards Seir and Amalek from the inlets into the Land at the utmost part or the dead Sea having the Philistines upon the west This part reacht to the rising of the mountaines not farre below Hebron and there the mountaines began and ran along