THE HARMONY OF THE Four Evangelists:  
Among themselves, and with the Old Testament.  
THE FIRST PART:  
From the beginning of the Gospels to the Baptism of our Saviour.  
With an explanation of the chiefest difficulties both in Language and Sense.  
By JOHN LIGHTFOOT, Staffordiens. A Member of the Reverend Assembly of Divines.  

Imprimatur,  John White.  
LONDON, Printed by R. Cotes for Andrew Crook, and are to be sold at the sign of the Green Dragon in Paul's Churchyard. 1644.   

TO THE Most Renowned and Illustrious Knight and Champion of the Gospel HIS EXCELLENCY ROBERT EARL OF ESSEX, etc.  
Lord General of all the Forces raised by the Honourable Houses of Parliament for the defence of Laws, Liberties, and Religion.  
SIR,  
THis whole undertaking was vowed to your great name, and this piece of it in writing presented to your Noble hands, before the Lord, and the State had placed you in that high Station in which you now stand: And as I cannot but applaud the happy Prognostic of mine own thoughts, which found out such a Patron for The Harmony of the Evangelists, as the high Court of heaven, and of England have since called out to be the Patron of the Gospel itself: So can I not but bewail the unhappy condition of mine own disabilities; which can neither present any thing better, than what I now publish, to so great a person: nor yet could publish any whit sooner, that which I then presented, though it had been better. Your Excellency's candour will help to excuse both the one failing and the other, [give me leave to presage it] since I know such nobleness as yours, accepteth according to what a man hath, and expecteth not according to what he hath not. Mine address in this kind unto yourself, I shall not go about to excuse, but must rather justify, and though it be exceeding bold, yet to me it seems exceeding reasonable. For to whom should a Staffordshire student devote his studies, but to the glory of Staffordshire? and whither should a Treatise upon the Gospel's refuge for patronage, but to the great Patron of the Gospel? I know mine own unsufficiency for such a work, and am conscious to myself of my many failings in the managing of it, yet could I not but undertake it, in hope of some profit to the Reader; nor could I but address it to such a Patron, in hope of some entertainment with your Excellency.  
The Harmony of the Evangelists in our English tongue is rare to find, especially with that proof of the order of the story, and that illustration of the Text and Language, that a thing of that nature doth require, & that it hath found in other tongues. Mine own heart did tell me, that I of all others was most unfit and unable for such an undertaking in regard of want of parts, means, and opportunity; yet could I not desist from such an attempt, but must needs try what I could do in this kind, partly that I might bring something toward the building of the Tabernacle, though it were never so small, and chiefly that I might stir up some pen of a greater ability, to set to a work of so brave import.  
An assay and trial of some of my progress in such an undertaking, I do here most humbly lay at your Excellency's feet, and that not only as an Oblation tendered to your nobleness this once, but also as an earnest of a future tribute of this kind, till the whole work be finished, and the Harmony completed, if God vouchsafe health, strength, and opportunity, and your Excellency acceptance, countenance, and encouragement: There is nothing in the workman, or the workmanship, that can ground any hope for any such thing, from you, but there is enough in your own known worth, goodness, and noble disposition, to make me confident, that you will not only not reject the work, but that you will also accept the workman for the works sake, because the subject of it is the Evangelists. It is now become your honourable profession to be the Champion of the Gospel, and the Lord hath installed you in an Order, of which, to a Constantine, a Sweden, and an Essex, I know not what Histories can add a fourth, that hath been the Evangelicall Knight, or the Knight of the Gospel. How you have honoured this your Order, by your great achievements, and how the great trust reposed in you, hath met with as great trustiness, it is the happiness of the Nation to have tried, and to remember, and it cannot but be the rejoicing and comfort of your poor suppliant to think of, and to consider: For to have to deal with so constant worthiness, nobleness, and candour, with so great piety, zeal, religiousness, and honour, with so much accomplishment, excellency, and splendour, cannot but promise a comfortable access, a cheerful entertainment, and a desired issue. I have no more to say [for short speech best agreeth with your great employments] but only this, to beg of your Excellency, that among the serious cares and thoughts of your noble heart, you would remember our poor wronged Staffordshire for good: and labour her delivery, not only from her open enemies, but also from her seeming friends which do worse devour her.  
And to the Throne of grace it must be my continual suit and petition, that the Lord would Crown all your great engagements with happy success, make you still a blessing, and rejoicing to the English Nation, preserve your Person, increase your Honour, support your Heart, direct your steps, immortalize your name here, and lad your Excellency with the most excellent weight of glory hereafter. So ever prayeth, and so ever must pray,  
Your Excellencies most humble and most devoted servant, and poor Countryman, JOHN LIGHTFOOT. From my Study in Little Britain, Sep. 30. 1644.   

The Epistle to the Reader.  
Gentle Reader,  
THe veil of the Sanctuary was supported by four Pillars, 
Exod. 36. 31, 32.  and wrought with great variety of works and colours: So is the Story of the veil of Christ's flesh by the four Evangelists, and the Texture of it of like variety. For one relateth what another hath omitted, one more largely, what another more brief, one more plain, what another less, one before what another after, one after one manner, and another after another: And so they bring their several pieces of Embroidery, differing in colours, but not in substance, various in workmanship, but not in the groundwork, to constitute and make up a perfect and sacred Tapestry and Furniture in the House of the Lord: And carrying several faces in the manner of their writing and composall, like those living Creatures in Ezekiel and the Revelation, yet they sweetly and Harmoniously meet together in the one body and compacture of a perfect Story.  
To sew these parcels together into one piece, and so to dispose and place them in their proper order, as the continuance and chronical method of the History doth require, is, hic labor hoc opus, a thing of no small pains and difficulty, and yet a thing that with pains and industry may be brought to pass: For in many passages and dislocations the Text hath showed the proper place of such dislocated parcels, and the proper way and manner to join them where they should be joined, so plainly; and in all places it hath hinted this so surely, though sometimes more obscurely, that serious study and mature deliberation, may certainly fix and settle them. Divers great and learned Pens have laboured in this work, both Ancient and Modern, both Romish and Protestant, but hardly any, if any at all, in our own mother Tongue, so fully and largely as a Work of this nature doth require: this hath incited me, though the unfittest of all others, for a task of so much Learning, Judgement, and Seriousness, to attempt this work; and if possibly my dimness might, to give some light and facility to the History of the Gospel, and if my poorness could, some contribution towards the building of Zion.  
The Method that I prescribed to myself in this undertaking [some glimpse whereof thou mayst see in this present parcel] was, 1. To lay the Text of the Evangelists in that order, which the nature and progress of the Story doth necessarily require. 2. To give a Reason of this Order, why the Text is so laid, more largely or more briefly, according as the plainness, or difficulty of the connexion doth call for it. 3. To give some account of the difficulties in the language of the Original, as any came to hand, either being naturally so in the Greek itself, or being made difficulties when they were not so, by the curiosity, misconstruction, or self-end-seeking of some Expositors. 4. And lastly, to clear and open the sense and meaning of the Text all along as it went, especially where it was of more abstruseness and obscurity.  
These two last things did I assay and go on withal a great way in the work, with much largeness and copiousness, both concerning the language, and the manner. For, for the first, I did not only poise the Greek in the balance of its own Country, and of the Septuagint, but I also examined translations in divers languages, produced their sense, and showed cause of adhering too▪ or refusing of their sense, as I conceived cause.  
And for the second, I alleged the various Expositions and interpretations of Commentators, both ancient and modern, and others that spoke to such and such places occasionally, I examined their Expositions, and gave the Reader reason to refuse or embrace them as cause required. When seeing the Work in this way likely to rise to vastness of bulk itself, and of trouble to the Reader, I chose to abridge this first part for a trial, and therein having expressed only those things which were most material for the understanding of the Text where it is less plain [for where ●t is pla●ne enough, why should I spend time and labour about it?] And spoken mine own thoughts upon it, and omitted [unless it be for a taste of what I had done] the glosses and thoughts of others: I now wa●te for the direction and advice of my learned and loving Friends and Readers, whether to exhibit the other parts that are to follow [by God's good blessing and assistance] in that large and voluminous method that at the first I prescribed to myself, or in that succisenesse that this present parcel holdeth out.  
I have partly chosen, and have partly been constrained, to tender this work to public view by pieces, whereof only this, and this but a small one neither appears at this time. I have chosen so to do, partly that I might give the world my thought upon the Evangelists as the Lord giveth time: for who would defer to do any thing of such a work, till he have done all, since our lives are so short and uncertain, and the work so long and difficult? And partly that I might be in an annual tribute to that great name, and to that glory of mine own Country, yea, of this our Nation, our Renowned Lord General, to whom this undertaking was devoted from the very first thought of such an undertaking: And I have been constrained thus to do, partly because of mine other occasions, many an lurgent, which deny me opportunity to follow that business as such a bulk would require: and partly because of the straits of the times, which have straitened our Presses, that they Print but rarely any thing volumino●. Every year by God's permission and good assistance, shall yield its piece, till all be finished, if the Lord spare life, health and liberty thereunto.  
Divers things were fitting to have been premised to a work of this nature; but because, 〈…〉 should all be set before this small piece that we now exhib●●●● 〈◊〉 preface or Prolegomena would be larger than the Book itself: therefore have I reserved to every piece that shall come forth, it's own share and portion. And the things that I have thought upon, and hewed out unto this purpose are these.  
1. To fix the certain year of our Saviour's birth, as a thing very fit to be looked after, and to show the certaing 'ounds whereupon to go, that our fixing upon such a year may be warranted and without wavering: This have I premised to this first part, wherein comes the Story and Treat● see of our Saviour's birth.  
2. To give account of all the dislocations of texts and Stories in the Old Testament, which are exceeding many, to show where is their proper place and order, and to give the reason of their dislocation: And this being so copious and frequent in the Old Testament, the like will be thought the less strange and uncouth in the New.  
3. To make a Chor graphical description of the Land of Canaan, and those adjoining places that we have occasion to look upon as ●e read the Gospel, a thing of no small necessity, for the clearer understanding of the Story.  
4. To make a topographical description of Jerusalem, and of the Fabric of the Temple, which will facilitate divers passages in the Gospel, which are of no small obscurity.  
5. To give some account and Story of the State and Customs of the Jews in these times when the Gospel began, and was first preached a●ong them, out of the●r own and other Writers, which things the Evangelists mention not, and yet which conduce not a little to the understanding o● the Evangelists.  
These as things very necessary for the matter in hand, shall wait severally upon the several parts that shall follow, as the Lord shall please to vouchsafe ability, time, health and safety.  
From my Chamber in 〈◊〉, Octob. 1. 1644.   

PROLEGOM. I.  
The age of the world a●●n● Saviour's birth fixed: the account proved: the chiefest difficulties in the Scripture Chronicle resolved.  
IN the Stories of times, the times of the stories do challenge special notice and observation; and of all other, that of our Saviour's birth, being the fullness of time, may best, as best worthy, make such a challenge. A time, to which all the holy ones that went before it, did bend their eyes and expectation, and a time from which all the Christians that have lived since, have dated their chronical accounts and computation. And yet how unfixed is this time and age of the world, in which so great a mystery came to pass, and upon which so general accounting doth depend, in the various reckonings of learned and industrious men? It is not only to be seen in their writings, wondered at in regard of the great difference at which they count, but the fixed time is the more to be studied for, upon this very reason, because such men do so greatly differ among themselves. The only way to settle in such variety, is to take the plain and clear 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 Olympiade●, Consuls, or any other humane calculation, which it cannot be doubted, must of necessity leave the deepest student of them in doubting and uncertainty. Now the Scripture carrying on a most faithful reckoning of the times, from the beginning of time to this fullness of it, hath laid this great, wondrous, and happy occurrence of the birth of the Redeemer in the year of the world, three thousand nine hundred twenty and eight. Which that we 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 sums by which the Scripture accounteth to make up this total, and to study upon those scruples in the several parcels where they come that make the account intricate and doubtful, and to judge upon those resolutions and satisfactions that shall be tendered for the clearing and untying of those scruples.  
And, surely, though the business may be something long and difficult, which we shall propose and lay before him, yet doubt I not, but the profit will fully countervail his labour, when he shall not only be resolved of the certainty of the time, which we now have occasion, and every Christian hath cause to look after, but when he shall also see, and that, I suppose, not without admiration, the wondrous and mysterious, and yet always 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 business may seem to be something too Parergon, and eccentric to the main work that we have before us, the Harmonizing of the Evangelists, yet since a prime thing that we are to inquire after in the very entrance of this story of our Saviour's life, is, the fixed and certain time of his birth, the Reader will be pleased to excuse a fault on the right hand, rather than on the left, and to dispense with too much desire to give satisfaction, rather than too little, or with none at all.  

Sect. I. From the Creation to the Flood were 1656. years, as appeareth, Gen. 5. & 6. & 7. by these parcels.  

Adam at 130 years old hath Seth, ver. 3.  
Seth at 105 years old hath Enosh, ver. 6.  
Enosh at 90 years old hath Cainan, ver. 9  
Cainan at 70 years old hath Mahalaleel, ver. 12.  
Mahalaleel at 65 years old hath Jared, ver. 15.  
Jared at 162 years old hath Enoch, ver. 18.  
Enoch at 65 years old hath Methuselah, ver. 21.  
Methuselah at 187 years old hath Lamech, ver. 25.  
Lamech at 182 years old hath Noah, ver. 28. 29.  
Noah at 600 years old seeth the Flood, Gen. 7. 11.   
Totall 1656. which whole year of the world, was taken up with the Flood, viz. from the 17 day of the second Month, or Marheshvan, Gen. 7. 11, to the 27 day of the same month come twelvemonth, Gen. 8▪ 14.   

Sect. II. From the Flood to Terahs' death, and the Promise then given to Abram, were 427 years, as appeareth Gen. 11. by these particulars.  

Sem at 2 years after the Flood begat Arphaxad, ver. 10.  
Arphaxad at 35 years old begat Salah, ver. 12.  
Salah at 30 years old begat Eber, ver. 14.  
Eber at 34 years old begat Peleg, ver. 16.  
Peleg at 30 years old begat Reu, ver. 18.  
Reu at 32 years old begat Serug, ver. 20.  
Serug at 30 years old begat Nachor, ver. 22.  
Nachor at 29 years old begat Terah, ver. 24.  
Terah at 130 years old begat Abram.  
Abram at 75 years old hath the Promise, Gen. 12. 4.   
Totall 427. Which sum being added to 1656, which was the age of the world at the Flood, 
The promise given to Abram Gen. 12. 1. etc. Anno mundi, 2083.  amounteth to 2083. and it resulteth, that the promise was given to Abram in the year 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 he were, than was he born when Terah was 70 years of age, Gen. 11. 26. and not as this Table layeth it, at his 130. And if he were not his eldest son, why hath Moses named him first of all his sons?  
Answer. First, He was not his eldest Son: for, 1. He married his brother Harans daughter [for so all men hold Sarah to have been] and she was but ten years younger than himself, Gen. 17. 17. which was impossible, if her Father were younger than he. 2. He is said to be but 75 years old, when he departed out of Hanan, Gen. 12. 4. And this was after his Father's death, Act. 7. ●. Now had he been born at Terahs' 70, he had been 135 years old when his Father died: We must therefore compute and reckon backward thus, that since he was but 75 years old when his Father died, it must needs be concluded that he was born when Terah was 130. as is laid down in the Table.  
Answer. Secondly, He is reckoned first of Terahs' sons, as Sem is of Noah's, not because he was the first in time, but the first in dignity. For that Sem was not the eldest son of Noah, is clear by comparing these places, Gen. 5. 32. Noah was 500 years old when he begat his first son, and Gen. 7. 11. when Noah was fix hundred years old, was the Flood of waters upon the earth, and then was one of his sons an hundred years old: But Sem was not so till two years after, Gen. 11. 10. And yet is he ever named the fi●●t of his sons, Gen. 5. 32. & 6. 10. & 7. 13. & 9 18. & 10.  
There are some, that not content with this plain, necessary, and undeniable explication of the difficulty, do hold that Abram took two journeys into Canaan, one before his Father's death, and another after: whereas Moses and Steven well compared together, do plainly show the contrary, and fully, and sufficiently clear the matter under scruple: That which hath made men to fall into the mistake of his two journeys into Canaan hath been this, that they have taken the words of God in Act. 7. 3. Get thee out of thy Country, etc. and his words in Gen. 12. 1. Get thee out of thy Country, etc. to be of the same time, and spoken in the same place, whereas there is a vast difference in the words themselves, and so was there of the time and place where they were spoken. Steven telleth, that while Abraham was in Mesopotamia or Chaldea, as ver. 4. before he dwelled in Haran, God appeared to him, and said unto him, Get thee out of thy Country, and from thy kindred, but not a word of departing from his Father's house, for he took his Father and his whole household along with him, and dwelled with them a good while in Haran, Gen. 11. 31. And Terah died in Haran, ver. 32. Then the Lord said unto Abram, for so should Gen. 12. 1. be translated, and not, Now the Lord had said: And his saying was this, Get thee out of thy Country, and from thy kindred, and from thy Father's house too, for that also he now left behind him, namely Nahor and all his Father's Family, but only L●t and Sarah, that were fatherless children: And this difference considered, as necessarily it must, it doth make this difficulty which hath cost so much canvasing so easy, as a thing needeth not to be more.   

Sect. III. From the promise given to Abram upon his Father Terahs' death to the delivery of the people of Israel out of Egypt, and to the giving of the Law, were 430 years, Exod. 12. 40. Gal. 3. 17.  
This sum being joined to that before of 2083. it maketh the world to be in the two thousand five hundred and thirteenth year of her age, 
The delivery out of Egypt, Anno mundi, 2513.  when Israel was delivered and the Law given.  
This space of time of 430 years betwixt the promise and the Law, the divine wisdom and providence cast into two equal portions, of 215 years before the people's going down into Egypt, and 215 years of their being there.  
The former moiety was taken up in these parcels:  
Five and twenty years betwixt the giving of the promise and the birth of Isaac, compare Gen. 12. 4. with Gen. 21. 5.  
Sixty years betwixt the birth of Isaac, & the birth of Jacoh, Gen. 25. 26▪  
An hundred and thirty years betwixt the birth of Jacob and Israel's going into Egypt, Gen. 27. 9  
The latter in these:  
Ninety five years from their going into Egypt, to the death of Levi.  
Forty years from the death of Levi to the birth of Moses.  
Eighty years from the birth of Moses to their delivery.   

Sect. IU. From the coming of Israel out of Egypt, to the laying of the foundation of Solomon's Temple, were 480 years, 1 King. 6. 1. and seven years was it in building, ver. 38.  
So that join these 487 that passed from the coming out of Egypt to the finishing of the Temple, to the 2513. years, of which age the world was when they came out of Egypt, and it will appear that Solomon's Temple was finished exactly in the three thousandth ye●r of the world. 
Solomon's Temple finished, Anno mundi, 300●   

This sum is made up of these many parcels.  
Israel in the wilderness 40 years.  
Joshua ruled 17 years.  
Othniel judged 40 years, Judg. 3. 11.  
●hud judged 80 years, Judg. 3. 30.  
Deborah, etc. 40 years, Judg. 5. 31.  
Gideon, 40 years, Judg. 8. 28.  
Abimelech, 3 years, Judg. 9 22.  
Tolah, 23 years, Judg. 10. 2.  
Jair, 22 years, Judg. 10. 3.  
Jephtah, 6 years, Judg. 12. 7.  
Ibsan, 7 years, Judg. 12. 9  
Elon Judged 10 years, Judg. 12. 11.  
Abdon, 8 years, Judg. 12. 14▪  
Samson, 20 years, Jud. 15. 20. & 16. 31.  
Eli, 40 years, 1 Sam. 4. 18.  
Samuel & Saul, 40 years, Acts 13. 21.  
David, 40 years, 1 Kings 2. 11.  
Solomon, 4 years, 1 Kings 6. 1.   
Totall 480. Now among all these parcels, there is no number that hath not a text to warrant it, but only the date of the Government of Joshua, which yet cannot be doubted of to have been seventeen years; seeing that so many years only are not specified by express Text of all the 480 mentioned, 1 King. 6. 1. And here also may the reader observe that the years that are mentioned in the book of Judges, for years of Israel's oppression, as Judg. 3. 8. 14. etc. are not to be taken for a space of time distinct from the time of the Judges, but included in the sum of their times.  
Now it thus falling out, as it is more than apparent, that Solomon's Temple was finished and perfected in the year of the world 3000▪ this belike hath helped to strengthen that Opinion that hath been taken up by some, That as the World was six days in creating, so shall it be six thousand years in continuance, and then shall come the everlasting Sabbath. And indeed the observation could not but please those that were pleased with this opinion: for when they found that the first three thousand years of the World did end, in the perfecting of the earthly Temple, it would make them to conclude the bolder, that the other three thousand should conclude in the consummation of the spiritual.   

Sect. V. From the finishing of Solomon's Temple, to the falling away of the ten Tribes, were 30 years.  
For Solomon reigned 40 years, 
The falling away of the ten Tribes, Anno mundi 3030.  1 King. 11. 42. and in the eleventh year of his reign was the Temple finished, 1 King. 6. 38. And so count from that year to the expiration of his reign, and the beginning of his son Rehoboam, and it will appear easily, that the falling away of the ten Tribes was 30 years after the Temple was finished, and in the year of the world 3030.   

Sect. VI From the falling away of the ten Tribes under Jeroboam, to the captivity of Judah into Babylon, were 390.  
These are thus reckoned in a gross sum by Ezekiel, chap. 4, 5. I have laid upon thee the years of their iniquity according to the number of days, three hundred and ninety days. So shalt thou bear the iniquity of the house of Israel, vers. 6. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days, I have appointed thee each day for a year.  
Now these are not to be taken for two different and distinct sums, as if it were 390 years from the falling away of the ten Tribes, to the captiving of the ten Tribes, and 40 years from thence to the captiving of Judah, for it was but 200 years and a little above an half, between the two first periods, and above an hundred years between the two last: but the forty years are to be reputed and counted within the 390, as the last years of them; and marked out so singularly because of Judah's rebellion in and under so clear and powerful preaching of Jeremy, who-prophefied so long a time among them.  
Now for the casting of these 390 years into parcels as the Books of Kings and Chronicles have done them, the surest and clearest way, is to make a chronical table of the collateral Kingdoms of Judah and Israel while they last together, from year to year, as they will offer themselves to parallel one another. In which course some considerable scruples will arise before the Student as he goeth along, which unless he see and resolve, he will never be able to make the account right, and which unless he frame to himself such a chronical table as is mentioned, he will never see nor find out. He will by the very Table, as he goeth along see, that sometimes the years are reckoned complete, 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 will every where show him readily this variety: But these things will he find of more obscurity, and challenging more serious study and consideration.  
First, it is said that Jeroboam reigned two and twenty years ' 1. Kings 14. 20. and Nadab his Son two years, chap. 15. 25. yet that Nadab began to reign in the second year of Asa, which was in the one and twentieth year of Jeroboam, and so Nadabs' two years' fall within the sum 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 Kingdom, therefore was he forced to substitute his Son Nadab in his life time, and in one and the same year both Father and Son died.  
Secondly, it is said that Baasha began to reign in the third year of Asa, 1 King. 13. 28. and reigned four and twenty years, ver. 33. then it followeth that he died in the six and twentyeth year of Asa, as the text reckoneth the years current, 1 King. 16. 8. And yet in the fix and thirtieth year of Asa, Baasha came up and made war against Judah, 2 Chron. 16. 1. So that this war will seem to be made by ●im nine or ten years after he is dead.  
But the resolution of this from the original is easy: For that text in the Chronicles meaneth not that Baasha made war against Judah in the six and thirtieth year of Asaes' reign, but in the six and thirtieth year of Asaes' kingdom: that is, six and thirty years from the division of the Tribes under Rehoboam: For Re●oboam reigned seventeen years, Abijam his son three years, and in the sixteenth year of Asa was this war made: thirty six years in all from the first division. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore should there be rendered the Kingdom, and not the Reign, and the thing were clear. Now the text dateth this war, not from the time of Asaes' reign, 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 go 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 year of Asa King of Judah, began Omri to reign over Israel twelve years, six years reigned be in Tirzah: And yet in verse 29. it is said, that In the eight and thirtyeth year of Asa, began Ahab th● son of Omri to reign.  
Now how can there possibly be twelve years' reign betwixt Asaes thirty first and thirty eight?  
Answer. Omri began to reign as soon as ever he had slain 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 corrival for the Crown, held him in agitation and wars till Asaes thirty first. And then was he overcome, and Omri acknowledged absolute King by Tibnies' soldiers, 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 be said to have reigned but six years, whereas it was eight current.  
Answer. The six complete years 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 Ishmael at their Circumcision, compared with the age of Abraham at Ismaels' death.  
Fourthly, the beginning of the reign of Joram the son of Jehoshaphat hath three dates. The first in the seventeenth year of Jehoshaphat his father, compare 2 Kings 22. 51. and 2 King. 1. 17. and 2 King. 3. 1.  
The second in the fifth year of Joram the son of Ahab, 2 King. 8▪ 16. This was the in the two and twentyeth year 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 he 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 Kingdom also.  
The second time he 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, ● King's 8. 17. 2 Chron. 21. 20. For Jehoshaphat after this ●●me was little at home, but abroad, either in his own Land, perambulating 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 far when you come to cast up the times of his son Ahaziah. For whereas Joram was thirty and two years old when he began to reign, and reigned eight years in Jerusalem, 2 King. 6. 17. 2 Chron. 21. 20. and so died when he was forty years old; and instantly the inhabitants of Jerusalem set Ahaziah upon his throne, who was his youngest Son, yet was this Ahaziah forty two years old when he began to reign, 2 Chron. 22. 1. and so will prove to be two years older than his father.  
Answer. The book of Chronicles in this place meaneth not that Ahaziah was so old when he began to reign; for the book of Kings telleth plainly that he was but two and twenty, 2 King. 8. 26. but these two & forty years have relation to another thing; namely, 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 year from thence; as he will readily see, that shall make such a chronical Table as is mentioned.  
The Original words therefore, Ben arbaguim ushethajim shana●, are not to be translated as they be, Ahaziah was two and forty years old, but Ahaziah was the Son of the two and forty years, as Seder Ol●m hath acutely observed long ago.  
Now the reason why his reign is thus dated differently from all others the Kings of Judah, is, because he in a kind was an imp of the house of Omri: for Athaliah his mother, was ahab's daughter, 2 King. 8. 18. And she both perverted her husband Joram, and brought up this her son 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 special 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 reign of this Ahaziah. For the same book of Kings saith, that he began to reign in the twelfth year of Joram the son of Ahab, 2 King. 8. 25. and in the eleventh year of Joram the son of Ahab, 2 Kings 9 29.  
Answer. The resolution of this doubt will be easy to him that hath such a chronical Table as we have spoken of before his eyes. For there will he see that Jehoram reigned one year before his Father Ahabs death: For in the twentyeth year of Ahab, which was the seventeenth of Jehoshaphat, did Ahaziah the son of Ahab, begin to reign, 1 King. 22. 51. being made Viceroy, when his Father went to Ramoth Gilead.  
He reigning but that year, Jehoram his son was Viceroy or began to rule in his stead, the next year, namely in Ahabs one and twentyeth. Ahab in his two and twentyeth died: and so Jehoram became absolute and entire King, and reigned so eleven years: So that his reign hath a double reckoning, he reigned as Viceroy twelve years, but as entire King but eleven.  
7. Amaziah began to reign in the second year of Joash King of Israel, 2 King. 14. 1. this was the eight and thirtyeth year of his Father Joash King of Judah, three years current before his death: And the reason was, because his Father had cast himself into so much misery and mischief, through his Apostasy and murder of Zacharies, 2 King. 12. 17, 18. 2 Chron. 24. 23, 24, 25. that he was become unfit and unable to manage the Kingdom.  
8. Vzziah or Azariah the son of this Amaziah, being but sixteen years of age in the seven and twentyeth year of the reign of Jeroboam the second, 2 King. 15. 1, 2. it appeareth that he was but four years old at his Father's death: Therefore was the Throne empty for eleven years, and the rule managed by some as Protectors in the King's minority.  
9 There is also an interregnum or vacancy of 22 years in the kingdom of Israel, between Jeroboam the second, and Zachariah: whereof what the reason should be, is not easy to determine: whether through wars 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 reign in the fifteenth year of Amaziah, and reigning forty one years, 1 King. 14. 23. died in the fifteenth of Vzziah; and Zachariah began not to Reign till the eight and thirtyeth, 2 King. 15. 8.  
10. Hoshea is said to slay Pekah in the twentyeth year of Jotham the Son of Vzziah, 2 King. 15. 30. whereas Jotham reigned but sixteen years in all, 2 King. 15. 33. But the reason of this accounting is because of the wickedness of Achaz, in whose reign this occurrence was, and the Holy Ghost chooseth 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 bloodshed and misery he had caused in Judah, for he had slain 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 ways 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 mischief.  
11. There is a scruple of no small difficulty about the reckoning of this twentyeth year of Jotham, if it once be spied out: And that is this; If Pekah began to reign in the two and fiftyeth or last year of Vzziah, and reigned twenty years, as 2 King. 15. 27. and if Jotham began to reign in the second year of Pekah, 2 King. 15. 33. then certainly the twentyeth year of Pekah, the year when Hoshea slew him, was but the nineteenth year of Jotham, and not the twentyeth.  
Answer. In this very difficulty, hath the Text fixed the time of Vzziahs' becoming leprous, which elsewhere is not determined: and it showeth that it was in the last year of his reign, when he assayed to offer incense in the Temple, and was struck with the leprosy, a disease with which the Priests who were to be the Judges of it, could not be touched nor infected, and his son Jotham was over the house judging the land, 2 King. 15. 5. till the day of his death. Now that last year of Vzziah is counted for the first of Jotham, in this reckoning that we have in hand, and although he began to reign as absolute and sole King in the second year of the Reign of Pekah, yet began he to reign as Viceroy, in the diseasednesse of his Father, the year before.  
12. It is said that Hoshea the son of Elah, began to reign in the twelfth year of Ahaz, 2 King. 17. 1. whereas he had slain Pekah in the fourth of Ahaz, or the twentyeth of Jotham: which showeth that he obtained not the Crown immediately upon Pekahs' death, but was seven or eight years before he 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 he had made in Judah, and that he 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 ways of those Kings.  
13. It is said that Hezekiah began to reign in the third year of Hoshea the son 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 years with his Father Ahaz, who Reigned sixteen years, 2 King. 16. 2.  
The reason of this was, because of the wickedness of Ahaz, and because of the miseries and entanglements that his wickedness had brought him into, as 2 Chron. 28. 16, 17, 18. and chap. 29. 7, 8, 9 And this showeth the zeal of Hezekiah, in the work of Reformation, the more, in that he assayed and perfected it so much in the very time of his wicked Father.  
14. But yet there ariseth another doubt in the computation of the times of Hezekiah, parallel with the times of Hoshea; For whereas he began to reign in the third year of Hoshea, as is clear before, than the seventh year of Hoshea should be counted his fifth year, and yet it is called but his fourth, 2 King. 18. 9  
Answer. The beginning of Hezekiahs' reign, is of a double date: He began indeed to be Viceroy, and to bear the rule in the third of Hoshea, which was the fourteenth year of his Father Ahaz, but the time of that year was but short, that he was in the royalty, and he did but little or nothing of note that year, but the next year, which was the fifteenth of Ahaz, and the fourth of Hoshea, on the very first day of the year, or the first of Nisan, he began the Reformation, and stirred bravely in the restoring of Religion, 2 Chron. 29. 3. and therefore that is owned as the most remarkable and renowned beginning of his dominion: And so the seventh of Hoshea, and his fourth year fall in together. In his sixth year the ten Tribes are captived, 2 King. 18. 10. And so the parallelling of the two Kingdoms of Judah and Israel in their chronical Annals is at an end, and now the times of the kingdom of Judah lie in an easy and continued Chronicle, to the captivity in Babel, without any great scruple: Only about those turbulent times of Jehoachaz and Jehoiakim, there is a little difficulty: For there passed some years between the death of Josiah, and the Reign of Jehoiakim, in troubles and distempers, though the Text hath mentioned the three months only of Jehoachaz: The gross sum of 390. between the division and the burning of the Temple, keepeth all right, and sheweth how much space this was, when all the other particulars are taken up, as the 480 between the delivery out of Egypt, and building of Solomon's Temple do, by the time of the rule of Joshua, though the Text expressly hath not determined it.  
So that now add these 390 years mentioned by Ezekiel, which was the exact space between the falling away of the ten Tribes, and the destruction of Jerusalem, to the 3030 years, of which age the world was when the ten Tribes fell away, and we find that Jerusalem was destroyed by Nabuchadnezzar, 
Jerusalem destroyed, Anno mundi, 3420.  and the Babylonians, in the year of the world 3420.   

Sect. VII. From the burning of the Temple by Nebuzaradan, 2 King. 25. Jer. 52. to the return from Babel, 2 Chro. 36. 22. Ezra 1. 1. were fifty years.  
It hath been no small controversy among the learned, that have handled the current of these times that we are about, where to begin the seventy years of the captivity in Babel, so renowned in Scripture, Jer. 25. 11, 12. and 29. 10. 2 Chron. 36. 21. Zech. 1. 12. For since there were three captivities of Jerusalem by the Babylonian, namely in the third year of Jehoiakim, 2 Chron. 36. 6. Dan. 1. 1. In the year of Jehoiachin, 2 Chron. 36. 9, 10. and in the eleventh of Zedekiah, 2 King. 25. 2, 3. Jer. 52. 4, 5. it may very well be questioned, where those seventy years of captivity did begin, and where those 390 years from the falling away of the ten Tribes should terminate.  
To omit varieties of opinions and reasons that fix these periods, some here, some there; these reasons do plainly and sufficiently demonstrate, that the seventy years of Judah's captivity in Babel, did begin from the third year of Jehoiakim.  
First, Because Daniel that measured out the whole space of that captivity, and that giveth account of the state of the people that time, beginneth from thence, Dan. 1.  
Secondly, Because it is most proper to begin the seventy years' captivity by Babel from the very first time that any captivity by Babel began.  
Thirdly, It is prophesied by Jeremy, chap. 25. 11. that not onl the Jews, but also all Nations round about them should serve the King of Babel 70 years. So that those seventy years are to be counted the time and space of the absolute Monarchy of Babel, and they are to begin from the beginning of Nabuchadnezzar the first Monarch.  
Now the beginning of his Monarchy is easy to settle, viz. in the third of Jehoiakim, from these Texts: Jer. 32. 1. and 52. 12. It is true indeed that in Jer. 25. 1. the fourth of Jehoiakim is called his first, and so it might be very well: for the first of Nabuchadnezzar might take up part of two years of his Reign, as any one year of the King takes up much time of two Lord Majors, he entering his year in the Spring, and they in Autumn. Thus do the seventy years begin from the beginning of Nabuchadnezzar, but the 390 that we have been so long upon do not there end, but they end at his nineteenth, or at the eleventh of Zedekiah, when the City and Temple was utterly ruined, and the captivity entirely consummate, as the chain of the year drawn out to the length, do really fix it; and as the very intent and stile of the Prophet doth the like, who in that sum doth comprehend the whole time of the people's being in their own Land, after the revolt under Jeroboam: So that nineteen years complete out of the seventy, must we take into that sum, and so there are but fifty years of that captivity to the time of their delivery under Cyrus remaining; 
The Jews return to Babel Ezra 1. 1. Anno mundi 3470.  which sum being added to the age of the world, at the burning of the Temple 3420. doth make the world to be 3470 years old at the first of Cyrus, when the captivity did return.   

Sect. VIII. From the return of the Jews out of Babel, to the death of Christ 490 years.  
This is so plain in Dan. 9 in the seventy weeks, or seventy time seven years there mentioned, from the Commandment going forth from Cyrus to restore and build Jerusalem, to the cutting off of the Messias, that it needeth as little to confirm it, as to tell that seventy times seven is four hundred and ninety. For if the Angel speak not of a fixed and certain time in this sum, he nameth this sum to no purpose in the world, but he doth so clearly fix the time, the two termini of its extent, and some particular links of it as it passed, that nothing can be more clear, evident, and perspicuous. Now add these 490 years, which reach to the death of Christ, to the age of the world 3470. at the time when they began, and it resulteth, that our Saviour died in the year of the world 3960. Out of which subduct the two and thirty years of our Saviour's life, and it appeareth that he was borne in the year of the world 3928. that year being then but newly begun, stilo veteri, or according to the account used from the beginning of the world, from Tisri or September: 
Christ born, Anno mundi, 3928.  so that that year was his first year, and 3929. his second year, at the which the wise men came to visit him; 3930. his third year, and so 3960. half passed, or at Easter, his two and thirtyeth and an half, at which age he died.  
And now he that desireth to know the year of the world, which is now passing over us this year 1644. will find it to be 5572. years just now finished since the Creation; and the year 5573 of the world's age, now newly begun this September at the Aequinox.    

THE HARMONY OF THE FOUR EVANGELISTS.  

SECTION I.  

S. LUKE. CHAP. I.  
The Preface or Epistle Dedicatory. The occasion and warranty of Luke's writing the Gospel.  
FORASMUCH as many 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for a lawful undertaking, and a successful progress in it, in Plat. in Phaedro concerning Isocrates, and in Isocr. himself ad Demonic.  have taken in hand 
b To compile a narration, Syr. Erasm. Bruciol. etc.  to set forth in order a declaration of those things which are 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It signifieth in Scripture style, not only the certainty of the things done, but also the certain belief that they were so done. See Rom. 4 21. & 14. 5. Col. 22 1 Thes. 1. 5. 2 Tim. 4. 5. Heb. 6. 11. The Lxx: once use it in a bad sense, Eccles. 8. 11. for settlement in evil.  most surely believed among us,  
2 Even as they 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here were traditions of the highest form that ever were any, Delivered by Christ's own Disciples, and generally believed and entertained, yea, and committed to writing, and yet made nothing worth in comparison of Scripture.  delivered them unto us which from the beginning were eyewitnesses, and Ministers of the Word:  
3 It seemed good to me also, having had perfect understanding of all things 
e Or From above.  from the very first, to write unto thee 
f In Order, either in order to those that have written before; As they have done, so it seemed good to me to do also after them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Act. 3. 24. or in order of story, for the general, as to lay down Christ's Conception, Circumcision, Baptism, Preaching, Death, Resurrection, methodically, and as one followed another; but for the particulars, of Christ's Journeys, Miracles, Speeches, etc. we shall find in the progress of the story, that he doth not so precisely observe the very order. So that the former sense doth seem to be the better.  in order most excellent Theophilus.  
4 That 
g 1 Luke held it not unlawful, nor unfit for a Layman to read the Scriptures. 2 He held not ignorance to be the mother of Devotion, nor an implicit faith sufficient for salvation.  thou mightest know the certainty of those things wherein thou hast been instructed.  

Reason of the Order.  
FOrasmuch as none of the Evangelists have made a Preface to their story, but only Luke, this of his may serve as a general one for all the rest. And like the beautiful gate of the Temple, may be as an entrance, or inlet into the glorious and royal Fabric of the Gospels.   

Harmony and Explanation.  
Ver. 1. Many have taken in hand. 
Psal. 68 11.   
HE condemneth not the undertake of these men, as very many Expositors hold he doth; for first, he saith, they had taken in hand a declaration of those things which were most surely believed. Secondly, He saith, they had done it even as the eye-witnesses and Ministers had delivered it. Thirdly, He maketh his own undertaking of the like nature with theirs, when he saith, It seemed good to me also: But he mentioneth these their writings as only humane Authorities [undertaken without the injunction of the Holy Ghost] which his divine one was to exclude: So the Books of Jasher, of Gad, of Iddo, of the wars of the Lord, etc. are cited by the Old Testament, neither as altogether disapprooved, nor yet approved above humane: In the loss of them there perished none of the Canonical Scriptures, but only the works of men; no more did there in the loss of these.  
Vers. 2. Eye-witnesses] these were the twelve Apostles. Minister's] these were the 70 Disciples. From their Sermons and Relations, many undertook to write Gospels, of a godly intention and holy zeal. Of which the Evangelist here speaking aimeth neither at the Gospel of Matthew nor Mark, though they were written when he thus speaketh; for the first was an eyewitness, and one of the twelve, and the other [it is like] a Minister or one of the 70● and so wrote not from the intelligence of others, as those did of whom the Evangelist speaketh, but by their own.  
Vers. 3. It seemed good to me also, having had perfect understanding of all things from above:] For so might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be best translated; And so it signifieth John 3. 3. 31. & 19 11. James 1. 17. etc. And thus taken, it showeth Luke's inspiration from heaven, and standeth in opposition to the many Gospels mentioned, ver. 1. which were written from the mouths and dictating of men, ver. 2. but his intelligence for what he writeth was from above.  
[Most excellent 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Epithe● for men of rank as Act. 24. 3. & 26. 25.  Theophilus] In most probability, a Nobleman of Antioch, and fellow Citizen with Luke converted by Paul at his Preaching there, Act. 11. 26. Luke adhered to his Master, and forsook him not, 2 Tim. 4. 11. but Theophilus staying at Antioch after Paul's departure, what he wanted in verbal instructions from the mouth of his Master, when he went away, Luke doth in this his Gospel supply by writing, that so he might know the certainty of these things wherein he had been 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Act. 18. 25. & 21. 2. Rom. 2 18. 1 Cor 14. 19 Col. 6. 6.  Catechised.  
Theophilus in Greek is the same in signification with Jedidiah in Hebrew, the name of Solomon, the Lords Beloved, or with glorious title of Abraham, the Friend of God.  
And thus was that Prophecy most sweetly fulfilled, Esai. 60. 14. The sons of the afflicters shall come bending to thee, etc. when in that Town, which had been the residence, and bore the name of Antiochus, [the sharpest enemy that ever Israel groaned under] the professors of the Gospel were first named Christians, and such an Evangelist hath his Original.     

SECT. II.  

S. JOHN. CHAP. 1.  
The fitness and necessity of the second Person in the Trinity, his being incarnate, and his being the Redeemer, rather than either of the other, asserted and proved, by his being the Creator, the given of the promise, and substance and tenor of the types and Prophecies of the Old Testament.  

IN the beginning was the 
a Not pronounced, but substantial, not the voice of an articulate speech, but the begotten substance of the divine efficacy. Ignat. Martyr. in epist. ad Magnes. So Clem. Alex. storm. 5.  Word, and the Word was with God, and the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showeth that that is the Subject, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wanteth it the Predicate.  Word was God.  
2 The same was in the beginning with God.  
3 All things were made by him, and without him was not any thing made that was made 
c Some end the sentence here, and some but begin it, and some neither, but bring it a step further: Some point thus: All things were made by him, and without him was nothing made. That which was made in him was life. A reading which Chrysostom. Hom. 5. in Joh. saith was used by Heretics, whereby to prove the Holy Ghost to be a Creature. And this is the very reading of the vulgar Latin. Others have read it thus: All things were made by him, and without him was nothing made which was made in him. And then they began a new sentence, He was life, &c A reading conceived to have been used by the Manichees, whereby to prove duo principia, a good, and a bad. .  
4 In him was life, and the life was the light of men.  
5 And the light shined in darkness, and the darkness comprehended it not.  
6 There 
d From Mal. 3. 1. & 4. 5. And thus do the two Testaments join together,  was a man sent from God, whose name was John.  
7 The same came for a witness, to bear witness of the Light, that all men through him might believe.  
8 He 
e The Baptist was a light, John 5. 35. but not that light that was to come: as the light of the three first days of the Creation, without the Sun.  was not that Light, but was sent to bear witness of that light.  
9 That was the true Light, 
f It may be either read, which coming into the world, lighteth every man, or as our English hath it; which latter is approved the true. 1. By the very place where the word coming, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lieth, for it followeth not immediately the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so being joined with it, reason and the custom of Grammar tell, that it should be construed with it. 2 It is ordinary among the Jews to call men by this Periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as come into the world, which Idio● of the Hebrews the Evangelist followeth here. The Syriak readeth as we do.  which lighteth every man that cometh into the world.  
10 He was in the world, and the world was made by him, and the world knew him not.  
11 He came unto 
g As it were into his own house, or among his own people, as Joh. 16. 32. & 19 27. Act. 4. 23. & 21. 6.  his own, and his own 
h In ver. 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though they signify the same thing, yet might some distinction of sense be observed in the distinction of words: For Christ came among the Jews bodily, yet they would not so much as receive him bodily, nor acknowledge him for Messias at all; but coming among the Gentiles by his word and spirit, they received him spiritually.  received him not.  
12 But as many as 
h In ver. 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though they signify the same thing, yet might some distinction of sense be observed in the distinction of words: For Christ came among the Jews bodily, yet they would not so much as receive him bodily, nor acknowledge him for Messias at all; but coming among the Gentiles by his word and spirit, they received him spiritually.  received him, to them gave he power to become the Sons of God, even to them that believe on his name.  
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  
14 And the word was made flesh, and dwelled among us, [and we beheld his glory, the glory 
i As: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi in Miclol: as Numb. 11. 1. The people became as murmurers, Prov. 10. 20. The heart in the wicked is as little worth: that is very murmurers; very little worth: so here, The very glory of the only begotten.  as of the only begotten of the Father] full of grace and truth.   

Reason of the Order.  
THe Preface being made, the story is to begin, and that it doth here from Christ's Divinity, most Divinely. For whereas the other Evangelists begin their relations no further back, then from the birth or conception of our Saviour, or at the furthest, of his forerunner; John draws the Reader back to behold him in the Old Testament, in the Creation of the world, and in the promises to the Fathers. And therefore this portion is first to be begun withal, and of itself will justify its own order. Especially it being considered, that the person of Christ is first to be treated of, before his actions, and in his person, the divine nature, [which John here handleth] before the humane.   

Harmony and Explanation.  
FRom Gen. 1. 1. the Evangelist showeth that the redemption was to be 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 work: as whereby confusion, both in the external works of the Trinity, as also in the term of Sonship might be avoided: In the external works of the Trinity, when the Creator of man became his Redeemer, and in the term of Sonship, when the Son of God, and the Son of Man were but one and the same person.  
Ver. 1. [The Word] He is so called in the Old Testament. 
2 Sam. 7. 2. For thy words sake, which in 1 Chr. 17. 19 is expressed, For thy servant's sake, the title of Christ, Psal 4●. 2.  First, as the Author of the Creation, Psal. 33. 6. Secondly, as the Author of the promise, 2 Sam. 7. 2. compared with 1 Chron. 17. 19 Thirdly, as the very Subject of the Covenant and promise itself, Hag. 2. 5. Deut. 30. 12. compared with Rom. 10. 6, 7. So that these things being laid together and well considered, they show why John calleth the Son of God the Word, rather than by any other name. First, because he would show that as the world was created by the Son, so it was most fit it should be redeemed. Secondly, that as in him the promise was given, so in him was fit should be the performance. Thirdly, that as he was the Subject of the Covenant in the Old Testament, so also was he 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 Jews to use this title personally for him. And this may be 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 be alleged out of the Chaldee Paraphrasts, even by hundreds: It will suffice to allege some few, Gen. 28. 20, 21. If the word of the Lord will be my help, etc. The word of the Lord shall be 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 evil of your doings from before my word, and Chap. 45. 2. My word shall go before thee, etc. So Esay 48. 11. & 49. 5. 15. & 51. 5. Jer. 24. 6. & 27. 5. 18. & 29. 14. 23. Host 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 term, 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 again, The word of God compacted the pure workmanship of nature. And, The working intellect together with the Word.  
So likewise Orpheus, 
I adjure thee by the Heaven, etc. I adjure thee by the word of the Father.  as he is alleged by Justin Martyr.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
But Mahomet, in his Koran goeth yet further. Else or Jesus (saith he) 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 only, whom in Arabic they call Else. Sam. Maroch. lib. de advent. Messiae. cap. 27. Drus. in praeter. in loc.  

* Prov. 8, 27. 30.  And the word was with God, etc.] The Evangelist goeth not about so much, immediately to show the eternity of the word, or of the second Person in the Trinity, as he doth to declare how requisite it was that that Person should be incarnate rather than the first or the third, because by him the Creation was wrought, and answerably by him it was fittest should be the redemption, etc. Therefore the words in the beginning, have not reference to the words eternal being, but to his giving of being to the Creature: For as they are Moses his own phrase, Gen. 1. 1. so are they to be taken in his sense, and further back than the Creation it is not possible to bring his words, and by those of his must these be understood. They trace not therefore his Divinity beyond the Creation, nor yet do they find it to have begun there, but this they say only, 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 eternal being before the Creation will readily infer itself.  
The Evangelist useth this manner of speech, The word with God.  
First, to show the subsistence of the Son of himself, and his coexistence with the Father; his subsistence, he was, his coexistence, He was with God. Secondly, the distinction of the persons, He was with God, and the unity of Essence, he was God. Thirdly, the relation between the Father and the Son; The Son is said to be with the Father, as children are apud Patrem, but not è contra. Fourthly, the Phrase, He was with God, is in Antithesis, or opposition to that that is said afterward, The word dwelled among us; And this doth illustrate the doctrine and benefit of the incarnation the more, when it shall be observed, that he that in the beginning was the word, and was with God, and was the Creator, did in the fullness 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 plural, to denote the distinction of Persons; but at last, in Gen. 2. 4. he calleth him Jehovah Elohim, to signify also the unity of Essence. So David when he had spoken of the Lord and his word, 2 Sam. 7. 21. and the Lord, and his Servant, 1 Chron. 17. 19 He 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 he 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 supposal of difference, and the mention of more persons, the surmisall of more Gods, he preventeth betimes, and stoppeth all such misconstructions by saying, The word was God.  
Ver. 2. [The same was in the beginning with God] He had said, the same thing immediately before, but not in the same respect. For there he spoke of the words co-existency with the Father, as he explaineth himself after it, The word was God; but here he speaketh of the words coworking with the Father in the works of the Creation, and accordingly explaineth himself after also, By him were all things made.  
Ver. 3. [By him were all things made] Not as an instrumental cause only, as the Arians pleaded, but as the efficient; For so the word By often importeth. 1 Cor. 1. 9 1 Thes. 5. 24. 2 Cor. 1. 1. Prov. 8. 15, 16. Ephes. 1, 1. Col. 1. 1. And so may i● be understood, Col. 1. 16.  
[And without him was nothing made that was made.] In this place there hath been great difference of readings, as was observed before, as see Chrys. in loc. Vulg. lat. Alcum. in loc. etc. but Ignatius Martyr, Epist. ad Antioch. Tatianus in Harmon: chrysostom in loc. and other of the ancients, and the Arbick, Syriack, Italian, Spanish, French, Dutch, and all Latin● translations that are not wedded to the vulgar, read as we do; and so the very sense of the place requireth to read: And so some of the Romanists themselves read, forsaking their own vulgar: as the Rhemists in margin: Maldon it. etc. For how crabbed, harsh and strained a sense the best is, that can be made of their reading; see in Alcuin: in loc. Victorin: adversus Arium. lib. 3. Aquin. par. 1. quaest. 18. art. 4.  
Concerning the repetition of this, it being the same in effect with that before, All things were made by him; observe, that first, it is to heighten the expression, or to enforce the sense: for so the Hebrews usually do by an affirmative and negative in the same sentence, as 2 King. 20. 15. Jer. 38. 25. Lam. 3. 2. Secondly, that the two distinct clauses may seem to distinguish of the Creatures, and in the affirmative to understand the visible Creatures, which Moses had taught evidently were made by the Word; and in the negative, the invisible, of which there might be the more doubt, whether they were made by him or no, because Moses hath made no such plain expression. Or, thirdly, that the affirmative may mean the Words creating of all things, and the negative his disposal and ordering of all things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without him was nothing that hath been; either created, or disposed, as Joh. 5. 17.  
Ver. 4. [In him was 
* Deut. 30. 20. Ps. 66. 9 Prov. 4. 13. Joh 5. 24 & 6. 35. & 20. 31. Col. 3. 3, 4. 1 Joh, 5. 12.  life,] This hath allusion to Adam's naming his wife Eve, or life, upon the apprehension of the promise given him after his fall, Gen. 3. 15.  
And the Evangelist having considered the Word in the former verse, as the Author of Nature, he cometh now to treat of him as the Author of Grace: there, as the Creator; here, as the Redeemer. For having related there, that by him all things were made, and amongst all things man received his natural life and being: he goeth on now to show, that by the same Word also, man when he was fall'n and perished, and had incurred the penalty of dying the death, he re-obtained a new and a better life, namely by faith, and laying hold upon him in the promise, as Heb. 2. 4.  
[And the life was the light 
* Eph. 5. 14. 1 Pet. 2. 9 1 Joh. 2 8.  of men] The life of the promise was the light that shone in the world, and to which all the Patriarches and Prophets, and all the holy Men of God, that lived before the fulfilling of it, had an eye and respect as to a light shining in a dark place, and whereby they guided all their devotione, and whereto they aimed all their actions: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And this light then shone, and yet shineth in all the types, shadows, figures, and predictions of the Law, and of the Prophets, as we daily read them, and that darkness 
* See Isa. 25. 7. & 32. 3. & 9 30. 2 Cor. 3. 13. Heb. 12. 18.  and mystical cloudiness which lay over them, did not comprehend it, but that it gave some shine in that obscureness; And yet did they not reach to that brightness of revealing of Christ, but that it was necessary that the Gospel should be Preached: the beginning of which is mentioned in the very next verse, namely the Preaching of John.  
Ver. 6. [There was a man sent, etc.] Here may the Reader look back, and see the method and intention of the Evangelist, and the reason why he calleth him by this name the Word, rather than any other. For first, he was the Word by whom all things, and among them man, were created. Secondly, The Word, by which man, being fall'n, was recovered and obtained life. Thirdly, The Word of light, direction, and consolation to the holy Patriarches. Fourthly, The Word of promise, in the darkness of the Law and Prophets: And he is now come to be the Word incarnate, and the publisher of the Gospel, which began from John, Mark. 1. 1. And thus hath the Evangelist made the whole Old Testament, no other than availed Gospel, speaking of Christ, though somewhat obscurely, from the beginning to the end. As in the Creation, ver. 3. In the promise, ver. 4. In the expectation of the Fathers, ibid. Fifthly, In the darkness of the Law and Prophets, ver. 5. And sixthly, in the necessity of a clearer revelation of him by his own coming, ibid.  
Ver. 7. To bear witness of the light, etc.] The light in this verse, and those that follow, is taken personally for Christ himself, whereas in ver. 4, 5. it was taken virtually only there, for the light that flowed from Christ, and therefore it is said that light was in him: here for Christ the light itself, for so is he called, ver. 9 See Isai. 10. 17. and 42. 6. & 49. 6. Mic. 7. 6. Num. 24. 17. Psal. 84. 1. Mal. 4. 2. etc. For first, Christ revealeth the Father and his will, Joh. 1. 18. & 16. 25. and whatsoever maketh manifest is light, Ephes. 5. 13. Secondly, He is the brightness of the glory, and express image of the Father, Heb. 1. 3. who is a light without any darkness at all, 1 Joh. 1. 5. Thirdly, He inlightneth the hearts of his by Faith, Ephes. 5. 14. Fourthly, Christ held out in the Gospel, filled the world full of the light of knowledge, in comparison of what it was under the Law, Isai. 11. 9 Psal. 19 3.  
[That all might believe] The word All joineth the Gentiles with the Jews, which hitherto had been secluded: And in the same sense is Christ's Lightning of every one that cometh into the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 9 to be understood for his general and universal enlightening of the world, with the shining of the Gospel: For there is a comparison made here by the Evangelist, betwixt the light of the promise under the Law, and the light of the Gospel and Christ in it.  
Ver▪ 10. [He was in the world.] Not virtually and invisibly only, in his power and providence, but even visibly, sensibly, and apparently, in audible voice and conspicuous shape, before he came in humane nature, as Gen. 15. and 18. and 32. Exod. 3. Josh. 6. yea, even to the sight and hearing of wicked and heathen men, 〈◊〉. 4. and 20. and 21. and 31. Dan. 3. 24, 25. Exod. 14.  
Ver. 11. [He came among his 〈◊〉.] This speaketh of his incarnation, and of his own Nation the Jews, amongst whom he came and conversed in humane flesh, yet they refused him. They were his 〈◊〉 by choice, Deut. 7. 6. by purchase, Exod. 19 4▪ 5. by Covenant, Deut. 26. 18. and by kindred, Heb. 2. 16.  
Ver. 12. [
* or Privilege, dignity, or licence, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● used 1 Cor. 8. 9 and 9 5, 6. 〈◊〉 5. 4. Mat. 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Arist. E●h. 8.  Power to become the Sons of God] The people of the Church, are called the Sons of God, Gen. 6. 2. And after the dispersion at Babel [where the Heathen became the Sons of men, Gen. 11. 5.] this title was appropriated only to the Jews, Exod. 4. 22. Ho●. 11. 1. But now when the Jews, Christ's own people, should not receive him when he so came amongst them, this privilege should be conferred upon what Heathen or Gentiles so ever should receive him, that they should be henceforward, as the Jews had been hitherto, the Sons of God, or the Church of Christ.  
[That believe on his Name.] That is, In, or On him: For the Name of God in Scripture, doth often stand for God himself, as Psal. 71. 1. Mic, 6. 9 Act. 3. 16. etc. For God is without any 〈◊〉 or composition on, but a most pure and simple essence, and therefore his name and himself are not two several things, as they be in the creatures, but one and the same, R. Menahem● on Exod. 6●.  
Ver. 13. [Which are born, Not of God.] Greek: Not of bl●●d● in the plural number. That is not of the kindred, descent, or continued Pedigree from the patriarchal line, or the blood of Abrah●m, Isaac, Jacob, and successively! For John the Evangelist speaketh much to the same tenor here, that John the Baptist doth, Mat. 3. 9 That Christ would adopt the Heathen for the Sons of God, as the Jews had been, though they had no relation at all to the Jewish blood or stock.  
[Nor of the will of the flesh, nor of the will of man.] The Evangelist hath traced Moses all along from the beginning of the Chapter, and so he doth here. He used the phrase of the Sons of God, in the Verse preceding, from Gen. 6. 2. And this Clause that we have in hand, he seemeth to take from the very next Ver. after; My Spirit shall no more strive with man, because he also is flesh: Where, as Moses by flesh, understandeth the brood of Cain, men that followed the swinge of lust, sensuality, and their own corruption: and by Man, the Family of Seth, 〈◊〉 Adam, that was regulated by Religion and reason, till that Family grew also fleshly like the other: so doth John here the like. For having in the next foregoing words, excluded one main thing [that was much stood upon] from any claim or challenge, towards the adopting of the Sons of God, or forwarding of the new birth, and that is descent from Abraham, and from those holy men successively, that had the promise: So doth he here as much for two other, which only can put in for title to the same; and those are, 
Apollinaris from this clause, the word became flesh, would wickedly conclude, that the word assumed not an humane soul, but only humane flesh, and that the Godhead served that flesh instead of a reasonable soul. Confuted, Luke 5. 52. Mat. 26. 38.  first, the will of the flesh, or ability of nature; Secondly, the will of man, or power of morality.  
Verse 14. [And the word became Flesh,] Now hath the Evangelist brought us to the great Mystery of the Incarnation, in the description of which may be observed; First, the two terms, the word, and Flesh, expressing Christ's two natures; and the word was made, or became, their hypostatical union. Secondly, the word flesh is rather used by the Evangelist, than the word man; though oftentimes they signify but the same thing, as Gen. 6. 12. Psal. 65. 2. Isa. 40. 5, 6.  
First to make the difference and distinction of the two natures in Christ, the more conspicuous; and that according to the common speech of the Jews, who set flesh and blood in opposition to God, as Matth. 16. 17. Gal. 1. 16.  
Secondly, to magnify the mercy of God in Christ's incarnation, the more, in that flesh being in its own nature, so far distant from the nature of God; yet that he thus brought these two natures together, as of them to make but one person for the reconcilling of man and himself together.  
Thirdly, to confirm the truth of Christ's humanity, against future Heresies, which have held that he had not a true and real humane body, but only Fantastical, or of the air.  
Fourthly, to explain what he said before, that Peleevers became the Sons of God; that is, not by any change of their bodily substances, but by participation of divine grace: for Christ on the contrary, became the Son of Man, by assuming of flesh, and not by changing into it.  
Fifthly, to show the Plaster fitly applied unto the Sore, and the Physic to the Disease; for whereas in us, that is, in our flesh, there dwelleth no good, but sin, death, and corruption; he took upon him this very nature, which we have so corrupted, sequestering only the corruption from it, that in the nature he might heal the corruption.  
Sixthly, he saith, he was made or became flesh, and not he was made man, lest it should be conceived that Christ assumed a person; for he took not the person of any man in particular, but the nature of man in general.  
[Was made flesh,] Not by alteration, but assumption; not by turning of the Godhead into flesh, but by taking of the Manhood into God; not by leaving what he was before, that is, to be God, but by taking on him what he was not before; that is, to be man.  
And the Evangelist saith rather, He was made flesh, than he assumed it. i e. that he might set out the truth and mystery of the incarnation to the life, both for the hypostatical union of the two natures, and their inseparability, being so united. For, first, whereas Nestorius said, that the word was not that man that was conceived and born of the Virgin Mary; but that the Virgin indeed brought forth a man, and he having obtained grace in all kind of virtue, had the word of God united unto him, which gave him power against unclean Spirits; And so he made two several Sons, and two several persons of the two natures: his Heresy is plainly and strongly confuted by this phrase, he was made flesh, which by the other, he consumed it, might have had more pretext and colour. Secondly, whereas E●tyches, Valenti●us, and other● averred, that Christ had not a true humane body, but only a body in appearance: This also confuteth them home, and taketh away all probability of any such thing, which the word assumed might have left more doubtful; since we know that Angels assumed bodies, and those bodies were no● truly humane: So that in this manner of speech, The word was made flesh, is evidently taught: First, that there are two distinct natures in Christ, the God head, and the Manhood; for he saith not, the Word was turned into, but was made, or became flesh. Secondly, that these two natures do not constitute two persons, but only one Christ, for he saith, he was made flesh, and not assumed it. Thirdly, that this union is hypostatical, or personal; for he saith, the Word was made flesh, and not joined to it. And lastly, that this union is indissoluble and never to be separated: For Angels in assumed bodies laid them by again, and were parted from them, but the the word being made flesh, the union is personal, and not to be dissolved.  
[And dwelled 〈◊〉 us, etc.] 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 Grammatical construction and connexion; lying thus. And the Word became flesh, and dwelled among us, full of grace and truth. The reason of the Parenthesis, and we saw his glory. may seem to be: First, because he would explain what he meant by Us, before he left it, viz. us Disciples, that saw his glory, Secondly, because the Apostles be held not the very fullness of his grace and truth, till they had beheld the fullness of that glory, which he showed on earth.  
[Grace and truth.] As the Soul hath two noble faculties, the understanding and the will, the objects of which are, ver●●● & 〈◊〉, [truth and goodnesse●] so the whole tenor of Scripture doth run upon these two, and they are indeed the sum of all, as Psal. 25. 10. and 40. 12. and 36. 5. and 138. 2. Host 2. 19 etc. Now Christ being the substance of the promises, which had their original 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 he 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 fullness of that mercy and truth, that the Patriarches, Prophets, and holy men looked after, and he 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 Angel Gabriel, etc.  

Ver. 5.  
THere was in the days of 
† Herod written with Cheth in the beginning, signifieth fear or trembling, as the trembling cowardice of gedeon's soldiers, named the well Harod, Judg. 7. 1. etc. But the Sir and Arab. write this with Herald  Herod the King of Judea, a certain Priest named Zacharias, of the course of Abia, and his wife was of 
a John Baptist of the Priestly line, both by Father and Mother.  the Daughters of Aaron, and her name was 
b The Seventy call the wife of Aaron, the first Priest by the same Name, Exod. 6. 23.  Elisabeth.  
6 And they were 
c Such couples were Abraham and Sarah, Isaac and Rebeccah, Elk●nah and Hannah; both righteous, and a long time childless.  both righteous before God, walking in all the Commandments and ordinances of the Lord blameless.  
7 And they had no child, because that 
d Throughout the Scripture, want of Children is ascribed to the woman.  Elisabeth was barren, and they were both now 
e An Hebraisme, as Gen. 18. 11. 1 Kings 1. 1. etc.  well stricken in years.  
8 And it came to pass that while He executed the Priest's office 
f The Worship of God in the Temple was said to He before him, Exod 23. 17. Leu. 1. 3. 11. And the Ark being the representation of Christ, is called his face, Psal 105. 4. yea, even God himself, Psalm 132. 5.  before God in the order of his course,  
9 According to the custom of the Priest's office, his lot was to burn 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 
¶ Compare the appearing of the Angel Gabriel to Daniel, about the time of Incense, Dan. 9 21.  Angel of the Lord, standing on the right side of the Altar of Incense.  
12 And when Zacharias saw him 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the Lxx. to express Pharaohs trouble upon his dream, Gen. 41. ●. and his Servants upon theirs, Gen. 40. 6. Compare Judg. 6. 22. & 13. 22. Dan. 8. 17. Job. 4. 14.  he was troubled 
h As Gen. 15. 12.  and fear fell upon him.  
13 But the Angel said unto him, fear not Zacharias, for thy prayer is heard, and thy wife Elisabeth shall hear thee a Son, and thou shalt call his nams' 
† 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.  John.  
14 And thou shalt have 
i As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 3. 12. The Arab. addeth thou shalt have great joy.  joy, and gladness; and 
k As Gen. 21. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: used by the Lxx. for it, Leu. 10. 9 Numb 6. 3. Esa. 5. 11. and 28 7. etc. which sometimes signifieth Wine; as Num 28. 7. but most commonly any thing that will cause drunkenness. Wine of forty days old, is called Shikar; saith, R. Menehem. on Leu. 10. and so the Chaldee paraphraseth it, Numb. 6. 3. and: 8. 7. Judg. 13. 4. But, any thing that will make one drunk, is called Shekar, whether it be made of Corn Honey, or Fruits. Ab. Ezr. on Lev 10. P. K●●nch, in Miclol. Brucioli his Italian, and the French, express it by Cerevisia; Ale, or Beer.  many shall rejoice at his birth.  
15 For he shall be great in the sight of the Lord, and shall drink neither wine, nor (l) strong drink; and he shall be filled with the Holy Ghost, 
¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as Moses, Act. 7. 20. Jer. 1. 5.  even from his Mother's womb.  
16 And many of the Children of Israel, shall be turn to the Lord their God.  
17 And he shall go before in the spirit and power of 
m Heb. Elijahu: 1 King. 17. etc. and there turned by the Lxx Eli●n: but in Mal 4. 5. the Hebr. hath it Eliah, and the Lxx. Elias.  Elias, to turn the hearts of the Fathers to the Children, and the disobedient 
¶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In, or by the wisdom.  to the wisdom 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 
n As Gen. 18. 1.  I am an old man, and my wife well stricken in years.  
19 And the Angel answering, said unto him, I am 
o Dan. 8. 2. & 9 21.  Gabriel, that stand in the presence of God: and 
p This ●elateth to his assuming a visible shape  am sent to speak unto thee, and to show thee these glad tidings.  
20 And 
q So a sign is given to 〈◊〉 with a Behold! Isa. 7. 14. compare Ezek. 3. 26.  behold thou shalt be dumb, and not able to speak, until the day that these things shall he performed; because thou believest not my words, which shall be fulfilled 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mat. 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 8▪ 23.  in their season.  
21 And the people waited for Zacharias, and marvelled that he tarried so long in the Temple.  
22 And when he came out 
* At the fist burning of Incense, the Priests miscarried, Leu. 10. and thus that rite which the Jews value for the highest of all legal offerings, beginneth with ignorance, and concludeth with unbelief. Prophecy was struck dumb a great while ago, and now is the Priesthood so, as well as it.  he could not speak unto them; and they perceived that he had seen a vision in the Temple: for he beckoned unto them, and remained speechless.  
23 And it came to pass, that assoon as the days of his ministration were accomplished, he departed to his own house.  
24 And after those days, his Wife Elisabeth conceived, and hid herself 
¶ Observe the same space Gen. 7. 24. if cast into months, and Rev. 9 5.  five months; saying,  
25 Thus hath the Lord dealt with me in the days wherein he looked 
* So read also the Syrian and Arab. though the words on me, be not expressed in the original unless included in the preposition, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  on me, to take away my reproach among men.  
26 And IN THE six MONTH, the Angel Gabriel was sent from God, unto a City of 
s See 1 King. 9 11. Isa. 9 1. and in the Lxx: in Joel 3. 4. Ezek 47. 8.  Galilee, named Nazareth,  
27 To a Virgin spoused to a Man, whose Name was 
† This dalleth to remembrance the old renowned Patriarch Joseph. Gen. 37. both of them were sent into Egypt and both by dreams; and there the one nourished his Father, and the other his redeemer: There were also of this name Joseph of Arimath●●, & Joseph surnamed Justus.  Joseph, of the house of David: and the Virgin's Name was 
* Gr Marriam; by which word the Lxx render the name of Moses sister, Exod. 15. etc. The name plainly and properly signifieth both their rebellion, and their bitter affliction; for the wickedness of Israel in Egypt had brought them into great misery, when Miriam was so named.  Mary.  
28 And the Angel came in unto her, and said, Hail, 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 be.  
30 And the Angel said unto her, Fear not Mary, for thou hast 
v Gen. 6. 9  found favour with God.  
31 And behold 
1 He useth the common manner of speech among the Hebrews, as Gen. 4. 1. etc. to show the true conception, and real birth of our Saviour; Confuting that Heresy, That he came through the Virgin's womb, as through a Conduit Pipe, without partaking of her nature: And that, That he was not really borne, but fanastically only, and in appearance. These words refer to Isa. 7. 14.  thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus.  
32 He shall be great, and 
2 Shall be called the Son of the Highest; that is, shall be his Son, as Isa. 1. 2. and 4. 3. and shall be so confessed.  shall be called the Son of 
3 Gen. 14. 19  the most Highest; and the 
4 Jehovah Elohim  Lord God shall give unto him the throne of his father David.  
33. And he shall reign over 
5 Isa. 2. 5.  the house of Jacob for ever; and of his Kingdom 
6 Isa. 9 7. Dan. 7. 14. Mic. 4. 7. Psal. 145. 14. Heb. 7. 17.  there shall be no end.  
34 Then said Mary unto the Angel, 
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 only, without diffidence; or a question desiring information, or resolution, as Joh. 7. 15. Luke 20. 44. And so is it here; for the Virgin believeth the thing, Verse 45. but desired to be satisfied of the manner, for she ●●ith not, How can, 〈◊〉 How shall this be?  How shall this be, seeing 1 
8 A modest phrase for carnal copulation. First used of Adam, presently after the relation of his eating of the ●ee of knowledge, Gen. 4. 1. as if it would show, that all the knowledge he gained by that, was but carnal, he knew his wife, and experimental of misery, they knew they were naked.  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 
9 Born of thee; so read the Syr. Arab. Justin Martyr, in Dial. Nazianz. Orat. 59 Aponius in Cantic. Titus in Loc. etc. but some copies dangerously want it; as the Text of Theophylact, H. Steven, 1604. of Amsterdam, 1632, Erasmus, etc.  of thee, shall be called the Son of God.  
36 And behold, thy 
10 The certain bond of their kindred cannot be determined: but Elisabeth or her mother might be sister to Mary's father or mother, or Mary's mothers might be so to hers, or to Zacharie or his. However it showeth, that Christ and John the Baptist were nearly allied according to the flesh; yet John knew him not, till he was revealed to him by the Spirit.  Cousin Elisabeth, she hath also conceived a Son in her old age; and this is the sixth month with her who was called barren.  
37 
11 Gen. 18. 11.  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 days, and went into the hill Country with haste, into a City of Juda.  
40 And entered into the house of Zacharias, 
12 The division of Judea, is famous and frequent, into the mountains, the plain, and the South; Numb. 13. 30. Jer. 32. 44. etc. 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 reached to the rising of the mountains, not far below Hebron: and there the mountains began, and ran along Northward to, and beyond Jerusalem, having the flat or the plain of Jordan skirting up all along upon their Eastside, till Samaria and Galilee brought in another denomination.  and saluted Elisabeth.  
41 And it came to pass that when Elisabeth heard the salutation of Mary, the babe 
13 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The same to some with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which with Physicians importeth the child's stirring in the womb, as every live child doth, more or less: but this is a word of an higher activity and motion. Plato in Pol. 9 useth it to express the ●●ascivious fancies of men or women in their dreams; when that part of the soul, saith he, which is rational, gentle, and master of reason, is laid asleep; then the other, which is bestial and brutish, being puffed up with meats and drinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leapeth, or frisketh, and putting away sleep from it, doth seek to satisfy its own desires.  leapt in her womb, and Elisabeth was filled with the holy Ghost.  
42 And she spoke out with a loud voice, and said, Blessed art thou among women, and 
14 The Messias shall be blessed with six blessings, viz. with the spirit of wisdom, understanding, counsel, strength, knowledge, and fear of the Lord; R. Solom on Ruth 3. 15. and the Chaldee Paraph. there.  blessed is the fruit of thy womb.  
43 And whence is this to me, that the mother of 
15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this here translates, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Psal. 110. 1.  my Lord should come to me?  
44 For lo, so soon as the voice of thy salutation sounded in mine ears, the Babe leapt in my womb for joy.  
45 And blessed is 
16 Vulg. lat. Blessed art thou that didst believe mistaking as lansenius conceiveth, the Grammatical spirit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and reading it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  she that believed 
17 Or, That there shall be a performance; for so doth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signify, as Job 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I might suck; so Psal. 11. 3. The wicked bend their bow, etc. That the foundations may be destroyed, which the righteous hath made.  for there shall be 
18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is used for setting apart to holy use, as in the Lxx, Exod. 29. and christian Writers use it sometimes for Baptism and Martyrdom; because they consecreate men to God. It is used of Christ, Heb. 2. 10.  a performance of those things which were told her from the Lord.  
46 And 
19 Ludolphius upon this place, observeth to little purpose, that the Virgin is found in Scripture speaking but seven times.  Mary said, My soul doth magnify the Lord;  
47 And my spirit hath rejoiced in God my Saviour:  
48 For he hath regarded the low estate of his hand-maiden: for behold from henceforth all generations shall call me blessed.  
49 For he that is 
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 applied to God, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lxx; Psal. 24. 8.  mighty hath done to me great things, and holy is his name.  
50 And his mercy is on them that fear him, from generation to generation 
* Psal. 103. 17. .  
51 He hath showed strength with 
21 Psal. 8. 10. 13. and 98. 1. and 136. 12. Esa. 53. 1.  his arm, he hath scattered the proud 
22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Job. 5. 13. 1 Cor 3. 10. Gen. 11. 8.  in the imagination of their hearts.  
52 He hath put down the mighty from their seats, and exalted them of low degree.  
53 He hath filled the hungry with good things, and the rich he hath sent empty away.  
54 He 
23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the Lxx, Isa 41. 9 from which verse this seemeth to be taken. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an Arm, Psal. 83. 9 and a Shield, Psal. 89. 18.  hath holpen his servant Israel 
24 Greek; To remember. Syr. and Arab. And remembered his mercy.  in remembrance of his mercy;  
55 As he spoke to our fathers, to Abraham, and to his seed 
25 This hath so good dependence upon several words, that it is hard to fix it. First, as he spoke 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 remembered his mercy. Fourthly, that mercy which is for ever. Fifthly, which is to be showed to Abraham, and to his Seed for ever, and this last, or the two last together, are most proper.  for ever.  
56 And Mary abode with her about three months, and returned to her own house.   

Reason of the Order.  
THe Order of this Section requireth not much confirmation, for it will plead for itself.  
After the Divine Nature of Christ is handled, as in the Section preceding, his humane is to be considered next: and so is it here: And first the manner of his conception, but the conception of his, forerunner John the Baptist, orderly described and declared before.   

Harmony and Explanation.  
Ver. 5. In the days of Herod.  
THe Sceptre shall not depart from Judah, or the Lawgiver from between his sect, until Shiloh come, Gen. 49. 10.  
The words are to be read discretively, Or rather then And, showing that when the Sceptre ceased, the Lawgiver succeeded, and when both were gone, than Messias should appear.  
The Sceptre continued in the hand of Judah, till the captivity into Babylon, and then it departed, and being once fallen, it was never recovered, till he came to whom it belonged. This Jeremy told expressly even at the very time, when it was in failing, Jer. 22. 30. Write Coniah childless, for no man of his seed shall prosper, sitting upon the Throne of David, and ruling any more in Judah. And so did Ezekiel even just then, when Nabuchadnezzar was setting himself to fetch it away, Ezek. 22. 21. etc. Remove the Diadem, and take off the Crown, etc. I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him.  
After their return out of that captivity; the Lawgiver, or the high Court of the Seventy Elders, sat at the Helm and ruled the State, till the usurpation of the Asmenean or Maccabean family distempered all. Their Ambition brought in a Crown, and that, civil wars, and those the Romans, who subdued the nation, and set Herod King over them. He was the Son of Antipater, of the race of Edom, or of the seed of Esau, a generation that had been an enemy to the Jews continually, but never ruled over them till now, so that now were fulfilled the words of Isaac to his Son Esau. Thou shalt serve thy brother. Jacob, but it shall come to pass when thou shalt have the dominion, thou shalt break his yoke from off thy neck. Gen. 27. 40.  
Herod was bloody, like the root of which he came, which persecuted his Brother, even in the womb, and among other his cruelties, which were very horrible and very many, he slew the Sanhedrin, or the bench of the Lxx Judges. And then was the Lawgiver departed from between Judah's feet, as the Sceptre was out of his hand long before: And then might the Jews cry out, as it is recorded they did, though upon another occasion. Woe unto us, for the Sceptre is departed from Judah, and the Lawgiver from between his feet, and yet is not the Son of David come.   

§ There was a certain Priest named Zacharias.  
Of this name, there had been a famous Priest and a famous Prophet in old time before. Zacharias the Son of Jehojada, before the captivity, 2 Chron. 24. And Zacharias the Son of Barachias after, Zac. 1. 1. And consonant it was, that he in whom Priesthood, and Prophecy should be struck dumb, and even have their period, because the great Priest and Prophet was so near at hand, should bear the same name with them, in whom Priesthood and Prophecy had in some manner ceased before.   

SS. Of 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx, 1 Chro. 9 33. to translate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chambers of the Temple, if it be not miswritten.  the course of Abia.  
The Priests were divided by David into four and twenty courses, 1 Chron. 24. Not, but that there had been courses before of them, but because there had not been so many. For reason itself will tell us, that since they were all bound to the service of the Sanctuary, and withal were so very many in number, they could not serve there mixedly and confusedly, but must need have some distinction and order: some of the Jews say they were divided into eight courses by Moses, four of Eleazar, and four of Ithamar: But for this they have no ground to show at all. Others that they were divided into sixteen by him, namely, eight and eight of either family. And of the division itself, there seemeth to be some probability in the Text, but not of the divider. For speaking of David's distinguishing them, because they were grown more numerous, it saith, 1 Chro. 24. 6.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which importeth thus much, that there was one principal household added to every course of Eleazar more than was before, and so they became sixteen, but of Ithamar were only taken those which were used before, which were only eight, and thus did they rise to 24. See R. Solomon. & Dau. Kimehi in loc.  
These courses thus newly increased by David for number, and thus newly ranked by lot for order, and both for the service of the Temple, when it should be built; it is but little to be doubted, but that they began their round, when the service of the Temple did first begin; which round began on the Sabbath, next after the Feast of Tabernacles, about the two and twentieth day of the month Tisri, 2 Chron. 7. For on the 23 day, Solomon dismissed all the people to their own houses, ver. 10. after he had kept the Feast of Tabernacles seven days before according to the Law, beginning on the fifteenth day of the month, and concluding on the one and twentieth day, Leu. 23. and the next day after, or the two and twentieth day, was a solemn assembly, and that year [as it may be conceived] the Sabbath day. Now in the week of the Feast, so great was the company of the Congregation, and so many the multitude of the Sacrifices, that no single course was able to undergo the service, but than [as also at the other two great Feastivals] all the courses served indifferently, [and so had they done at the Temple's dedication, 2 Chron. 5. 11.] and on the next Sabbath, the course of Jehojarib or the first began.  
They changed every week, coming in on the Sabbath, and on the next going out, 2 King. 11. 7. 2 Chron. 23. 4. So that by the time of the passover, they were just gone about; and from thence they began their second round again: In the eight course of which second round; [for so was the course of Abia, 1 Chron. 24. 10.] Zacharias heareth the glad tidings of the birth of Christ's forerunner; just about the same time of the year, that Sarab did of the fixed time of the birth of Isaac, toward the middle of Summer, Gen. 18.  
But that the Reader may have a full and perfect view of the revolution of these courses: and because he will have frequent occasion in his reading of the Evangelists, to have his eye upon the passing of the year of the Jews; let it not be tedious to interpose a Calendar, or Almanac of it, here at the very entrance; with an account of the courses of the Priests used every week at the Temple, the Lessons out of the Law and the Prophets, used every Sabbath in the Synagogues; and their Festivals great and lesser, as they lighted in their seasons; that whensoever hereafter in his Progress in this sacred History of the Gospel, he shall have occasion to look after any of these, they may be here ready before his eyes.  
The Jews reckoned their year by Lunary months, as is more than apparent; by the words that signified a month amongst them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by several Stories in the Scripture; and in this their reckoning, saith, 
* On Gen. 7.  Rabbi Solomon, one month was full, and another wanting; that is, one consisting of thirty days, and another only of nine and twenty: This computation made their years to fall eleven days short of the year of the Sun. And this the holy Ghost seemeth to hint and to hit upon, when in reckoning the time of Noah's being in his Ark, he bringeth him in on the seventeenth day of the second month, Gen. 7. 11. and bringeth him out on the seven and twentieth day of the same month on the next year, Gen. 8. 14. and yet intendeth him there but an exact and complete year of the Sun, but reckoned only by Lunary months.  
Now these eleven days, which the year of the Sun outstretched the year of the Moon, on every third year made up a month of three and thirty days; which the Jews laid after the month Adar, or the last month; and called it Veadar, or Adar, over again.  
But not to insist upon any curious inquiry into their embolimism, or intercalation, nor how the twelve Stewards of Solomon, and the four and twenty course of the Priests, made out their Service, those in the Court, and these in the Temple, on that additional month of the leap year; which is not a discourse for the present purpose: we will take up the year in its common and ordinary course and circle; and suppose [A] the Dominical, or Sabbath day Letter, and trace the courses of the Priests, and the lessons of the Law and Prophets, according thereunto.  
Now these lessons of the law and Prophets began their round, one Sabbath before the courses of the Priests; the first Parashah, or Section of Genesis, being read at the Feast of Tabernacles: and by the next Feast of Tabernacles, or the next year, all the Law was read over, be the year Leap year, or no: For if it were the ordinary year, the Sections in the latter end of Deuteronomy, were made fewer and longer; but if the Intercalary, or Bissextile, then were they broke into more, according to the number of the Sabbaths of that year; that by the Feast of Tabernacles, Deuteronomy might be finished, and Genesis might be begun on again.  
Whether these Lessons or Sections of the Law were appointed and set out by Moses, or by Ezra, or by some other; and how the like in the Prophets came to be paralleled with them; or to be read instead of them; when the persecution of Antiorhus forbade the reading of the Law; is not a time and place to dispute here; only if the Reader shall observe the Harmony between the two portions that were read at one time, he will see that the choice of them was of more than ordinary and common discretion: And sometimes the taking notice of the portions themselves, will help to clear and satisfy some obscurities, which otherwise it were not possible to clear and satisfy, as some examples will be given in their places.  
TISRI or ETHANIM, 
The first Month.  1 King. 8. 2. 2 Chron. 5. 3. MARHESHUAN. 
The second Month.  1 A Delaiah: 
From the middle of our September, to the middle of October.  the three and twentieth course. Feast of Trumpets. Lessons 1 C  2 B  2 D  3 C Deut. chap. 26. from ver. 1. to chap. 29. ver. 10. 3 E  4 D  4 F  5 E Isa. chap. 60. from ver. 1. to the end of the chapter. 5 G  6 F  6 A Harim: 
Part of October & part of November.  The third course beginneth. 7 G  7 B Lessons 8 A Maaziah: the four and twentieth course. Lessons 8 C Gen. chap. 18. 1. to chap. 23. 1. 2 King 4. from the beginning of the chapter to ver. 38. 9 B Deut. chap. 29. ver. 10. to cha. 31 9 D  10 C 1. when there were more weeks in the years, otherwise to the end of the book. Isa. chap 61. 10. to chap. 63. 10. The tenth day of this month was the solemn and mysterious Feast of expiation, Leu. 16. 29. 10 E  11 D  11 F  12 E  12 G  13 F  13 A Seorim: The fourth course beginneth. 14 G  14 B Lessons 15 A The Feast of Tabernacles, All the Priests are present & serve. The Law is begun to be read. 15 C Gen. chap. 23. 1. to chap. 25. 19 16 B  16 D 1 King. chap. 1. from ver. 1. to ver. 32. 17 C Lessons 17 E  18 D Gen. chap. 1. 1. to chap. 6. ver. 9 Isa. chap. 42. ver. 5. to ver. 11. of chap. 43. 18 F  19 E  19 G  20 F  20 A Malchijah: The fifth course beginneth. 21 G  21 B Lessons 22 A Jehoiarib: The first course beginneth. 22 C Gen. chap. 25. 19 to chap. 28. 10 Malachi chap. 1. from the beginning to ver. 8. of chap. 2. 23 B Lessons 23 D  24 C Gen chap 6. from ver 9 to chap. 12. ver. 1. 24 E  25 D Isa. 54. 1. to ver. 5. of chap. 55. 25 F  26 E  26 G  27 F  27 A Mijamim: The sixth course beginneth. 28 G Jedaiah: The second course beginneth. Lessons 28 B Lessons 29 A  29 C Gen. chap. 28. 10. to chap. 32. 3. Hosea chap. 11. from ver. 7. to ver. 2. of chap. 14. 30 B Gen. chap. 12. ver. 1. to chap. 18. 1. Isa. 40. from ver. 27. to ver. 17 of chap. 41. CISLEU. 
The third Month  TEBETH Esth. 2. 16. 
The 〈◊〉 Month  1 D  1 F  2 E  2 G  3 F  3 A Eliashih: 
Part of December & part of January.  The eleventh course beginneth. 4 G  4 B Lessons 5 A Hakkez: 
Part of November & part of December.  The seventh course begins. 5 C Gen. chap. 47. from ver. 27. to the end of the book. 1 King chap. 2 from the beginning to ver. 13. 6 B Lessons 6 D  7 C Gen. chap. 32. from ver. 3. to cha. 37. 1. Obadiah all the chapter, or Host chap. 12. from ver. 12. to t●e end of the book. 7 E  8 D  8 F  9 E  9 G  10 F  10 A Jakim: The twelfth course beginneth. 11 G  11 B Lessons 12 A Abijah or Abia: the eighth course beginneth. 12 C Exod. chap. 1. from beginning to chap. 6. ver 2 Isa. chap. 27. from ver 6. to chap. 28. ver. 14. Or Jer. chap 1. ver. 1. to chap. 2. ver. 4. 13 B Lessons 13 D  14 C Gen chap. 37. 1. to chap. 41. 1. Amos chap. 2. from ver. 6. to ver. 9 of chap. 3. 14 E  15 D  15 F  16 E  16 G  17 F  17 A Huppah: The thirteenth course beginneth. 18 G  18 B Lessons 19 A Jeshuah: The ninth course beginneth. 19 C Exod. chap. 6 2. to chap. 10. 1. 20 B Lessons 20 D Ezek. chap. 28 from ver. 25. to the end of chap. 29. 21 C Gen chap. 41. 1. to chap. 44. 18. 21 E  22 D 1 King. chap. 3. from ver. 15. to the end of the chapter. 22 F  23 E  23 G  24 F Feast of Dedication eight days, 24 A Jeshe●ea●: The fourteenth course beginneth 25 G 1 Mac. 4. 59 Joh. 10. 22. 25 B Lessons 26 A Shechaniah: The tenth course beginneth. 26 C Exod chap. 10. 1. to chap. 13. v. 17. Jerem. chap 46. from v. 13. to the end of the chapter. 2● B Lessons 27 D  28 C Gen. chap. 44. from ver. 18. to ver. 27. of chap. 47. Ezek. chap. 37. from ver. 15. to the end of the chapter. 28 E  29 D  29 F  30 E     SHEBET. Zechar. 1. 7. 
The fifth Month.  ADAR. Ezra 6. 15. 
The 〈◊〉 Month  1 G  1 B Ezekiel: 
Part of February & part of March.  chap. 43 from ver. 10. to the end of the chapter. 2 A Bilgah: 
Part of January, and part of February.  The fifteenth course beginneth. 2 C  3 B Lessons 3 D  4 C Exod. chap. 13 from. ver. 17. to chap. 18. 1. Judg. chap. 4. from ver. 4. to chap. 6. 1. 4 E  5 D  5 F  6 E  6 G  7 F  7 A Jehez●kel: The twentieth course Lessons 8 G  8 B Exod. chap 30. from ver. 11. to chap. 35. 1. 1 King. 18. 1. to v. 39 9 A Immer: The sixteenth course beginneth 9 C  10 B Lessons 10 D  11 C Exod. chap. 18. 1. to chap. 21. 1. 11 E  12 D Isa. 6. all the chapter. 12 F  13 E  13 G  14 F  14 A Jachin: The one and twentyeth course beginneth. 15 G  15 B Lessons 16 A Hezir: The seventeenth course beginneth. 16 C Exod. chap. 35. 1. to chap. 38. 21 17 B Lessons 17 D 1 King chap. 7. from ver. 13. to v. 26. The 14 & 15 days of this month, were the Feast of Purim 18 C Exod chap. 21. 1. to chap. 25. 1. Jerem. chap 34. from v. 8. to the end of the chapter. 18 E  19 D  19 F  20 E  20 G  21 F  21 A Gamul: The two and twentyeth course beginneth. 22 G  22 B Lessons 23 A Aphses: The eighteenth course beginneth. 23 C Exod. chap. 38. from v. 21. to the end of the book. 1 King, chap. 7. from ver. 50. to ver. 21. of the 8. chapter. 24 B Lessons 24 D  25 C Exod. chap. 25. 1 to chap. 27. 20. 25 E  26 D 1 King. chap. 5. from ver. 12. to ver. 14 of chap. 6. 26 F  27 E  27 G  28 F  28 A Delajah: the three and twentieth course beginneth. 29 G Pethahiah: The nineteenth course beginneth. 29 B L●●sons 30 A Lessons Exod. chap. 27. from ver. 20. to chap. 30. ver. 11.   Levit. chap. 1. 1. to chap. 6. 1. Isa. chap. 43. 21. to v. 24. of cha. 44. ABIB. 
T●● first Month stilo novo.  Exod. 12. or NISAN. Neh. 2. 1. IJAR. 
The 〈◊〉 Month stilo 〈◊〉  1 C  1 E  2 D  2 F  3 E  3 G  4 F  4 A Harim: 
Part of April & 〈◊〉 of May.  The third course. Lessons 5 G  5 B Levit. chap. 16. 1. to chap 19 1. 6 A Maaziah: 
Part of March, and part of April.  The four and twentieth course beginneth. 6 C Ezek. chap. 22. 1. to ver. 17. 7 B Lessons 7 D  8 C Levit. chap. 6. 1. to chap. 9 1. 8 E  9 D Jerem. chap. 7. from ver. 21. to the 4. ver. of chap. 8. 9 F  10 E  10 G  11 F  11 A Seorim: The fourth course. Lessons. 12 G  12 B Levit. chap. 19 1. to chap. 21. 1. 13 A The Preparation. 13 C Amos chap. 9 ver. 7. to the end of the book: or Ezek. chap. 20. from ver. 2. to ver. 21. 14 B The Passeover day, Exod. 12. 14 D  15 C This week there was no distinct course that served, but all the courses indifferently & together. 15 E  16 D Lessons 16 F  17 E Leu. chap. 9 1. to cha. 12. 1. 2 Sam. 17 G  18 F chap. 6. 1. to ver. 17. of chap. 7. 18 A Malchijah: The fifth course. Lessons 19 G  19 B Levit. chap. 21. 1. to chap. 25. 1. 20 A Jehoiarib: The first course beginneth the round again. 20 C Ezek. chap. 44. from ver. 15. to the end. 21 B Lessons 21 D 22 C Leu. 12. 1. to chap. 14, 1. 2 King. 22 E  23 D 4. from v. 42. to ver. 20. of cha. 5. 23 F  24 E  24 G  25 F  25 A Mijamim: The sixth course. Lessons 26 G  26 B Levit. chap. 25 1. to chap. 26. 3. 27 A Jedaiah: The second course. Lessons 27 C Jerem. chap. 32. from ver. 6. to v. 28. 28 B Levit. chap. 14. 1. to chap. 16. 1. 28 D  29 C 2 King. chap. 7. from ver 3. to the end of the Chapter. 29 E  30 D     SIVAN. 
The third Month stilo nov●.  Esth. 8. 9 TAMMUZ. 
The fourth Month stilo nov●.  1 F  1 A Shechaniah: 
Part of June & part of July.  The tenth course. Lessons 2 G  2 B Numb. chap. 13. 1. to chap. 16. 1. 3 A No single course because of Pentecost week: 
Part of May & part of June.  but all served indifferently. 3 C Joshua chap. 2. all the Chapter. 4 B  4 D  5 C Lessons 5 E  6 D Lev it. chap. 26. 3. to the end of the book. Jerem. 16. 19 to ver. 15. of chap. 17. 6 F  7 E  7 G  8 F  8 A Eliashi●: The eleventh course. Lessons 9 G  9 B Numb. chap. 16. 1. to chap. 19 1. 10 A Hakkoz: The seventh course. Lessons 10 C 1 Sam. chap. 11. 14. to chap. 12. ver. 23. 11 B Numb. chap. 1. 1. to chap. 4. v. 21. 11 D  12 C Hosea chap. 1. from ver. 10. to v. 21. of chap. 2. 12 E  13 D  13 F  14 F  14 G  15 F  15 A Jakim: The twelfth course. Lessons 16 G  16 B Numb. chap. 19 1. to chap. ●2. 2. 17 A Abijah or Abia: the eighth course Now it was, that Zacharias had the tidings of the birth of John the Baptist. 17 C Judg. chap. 11. 1. to ver. 34. 18 B  18 D  19 C Lessons 19 E  20 D Num▪ chap. 4. v. 21. to chap. 8. 1. 20 F  21 E Judge chap. 13. 2. to the end of the Chapter. 21 G  22 F  22 A Huppah: The thirteenth course. Lessons 23 G  23 B Numb. chap. 22. 2. to chap. 25. 10 24 A Jeshuah: The ninth course. Lessons 24 C Micah chap. 5. from ver. 7. to the 9 verse of chap. 6. 25 B Numb. chap. 8. 1. to chap 13. 1. 25 D  26 C 〈◊〉. chap. 2. 10. to to chap. 4. 8. 26 E  27 D  27 F  28 E  28 G  29 F  29 A Jeshehe●●: The fourteenth course Lessons 30 G  Numb. chap. 25. 10. to chap. 30. 2 1 King. chap. 18. from ver. 46. to A B. 
The fifth Month stilo novo.  ELUL. 
The sixth Month stilo novo.  1 B  1 D  2 C  2 E  3 D  3 F  4 E  4 G  5 F  5 A Pethahiah: 
Part of August & part of September.  The nineteenth course Lessons  6 G  6 B Deut. chap 7 ver. 12 to chap. 11. ver. 26. Isa. chap. 49. from ver. 14 to chap. 51. ver. 4.  7 A Bilgah: 
Part of July, and part of August.  The fifteenth course. Lessons 7 C  8 B Num. chap 30. 2. to chap. 33 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ●ast of the fifth month, 〈◊〉. 7. 5. Jerem. chap. 1. from the beginning to chap. 2 ver. 4. 8 D  9 C  9 E  10 D  10 F  11 E  11 E  12 F  12 A Jehezekel: The twentieth course. Lessons  13 G  13 B Deut. chpa. 11. 26 to chap. 16. 18 14 A Immer: The sixteenth course. Lessons 14 C Isa. chap. ●4. from ver. 11. to chap 55. ver. 4. 15 B  15 D  16 C Num. chap. 33. 1. to the end of the book. Jer. chap. 2. from ver. 4. to ver. 29. 16 E  17 D  17 F  18 E  18 G  19 F  19 A Jachin: The one and twentieth course. Lessons. 20 G  20 B  21 A Hezir: The seventeenth course. Lessons 21 C Deut. chap. 16. 18. to cha. 21. 10. 22 B Deut. chap. 1. 1. to chap. 3. ver. 23  22 D Isa. Chap. 51. 12. to chap. 52. 13. 23 C Isa. chap. l. 1. to ver 28. 23 E  24 D  24 F  25 E  25 G  26 F  26 A Gamul: The two and twentieth course.  27 G  27 B Lessons  28 A Aphses: The eighteenth course. Lessons 28 C Deut. chap. 21. 10. to chap. ●6. 1.  29 B Deut. chap. 3. from v. 23. to chap. 7. ver. 12. Isa. chap. 40. from ver. 1. to ver. 27. 29 D Isa. chap. 54. from the beginning to ver. 11. 30 C      
Thus, or not far from this form, went the Jewish year, and the courses of the Priests in it: And thus the Lections of the Law and Prophets, along with both: and hence may be collected in some reasonable measure, the time of the year when John Baptist was born, which hath been so long not a little mistaken.   

Vers. 6. Walking in all the commandments and ordinances.  
In all the commandments of the moral Law, and ordinances of the Ceremonial: and the word 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Lxx for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 7. 1 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job. 1. 1.  blameless, expresseth their behaviour in the Judicial: And thus the Text showeth us a man, as accomplished for the righteousness according to the Law, as a man could be; and yet that we might see, that a man is not justified by that, but by Faith; the same man is presently after checked and struck dumb, because he did not believe.   

SS. Ordinances.  
Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which the Romanists translate, Justifications: and of the word would make no small advantage.  
Whereas, first, the Lxx most commonly translate the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it, as above twenty times, in Psal. 119. and this Hebrew word we know signifieth no such thing as Justifications. Rab. Solomon on Numb. 19 giveth a notation of it unto another sense. Because (saith he) Satan and the people of the World would be questioning with Israel, what is this, or that Commandment, and what reason is there in it? Why? it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a statute or an ordinance decreed by God; and it is not for thee to question it: See also Rab. Menahem on the same place: And to what sense the Chaldee renders it in Psal. 119. and elsewhere.  
Secondly, the common Greek useth it most commonly in the sense of our Translation: as might be showed out of Aristotle Ethic. 5. Dion Cassius Rom. Hist. lib. 58. and 61▪ and other Authors.  
Thirdly, as the Lxx render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by this Greek word; so the Arabic doth this Greek word by that again: making them to sound to one and the same sense, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Ordinances, none can deny.  
Fourthly, it will be very hard to produce any Heathen Author, or any place in all the Lxx, that use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Justification. In Deut. 24. 13. a place as likely to have found it in as any, if they would have taken it in that sense, they have so far refused it, that they use a word, no kin at all unto it.   

Vers. 9 According to the Custom.  
This may be taken two ways, either for the custom of burning Incense; or for that, that these courses used, in choosing out of their company to burn it, which was by lot; And this latter is more proper: for it needeth not to tell, that it was the custom of the Priests, to burn Incense; for this was known well enough from the Law, to be an essential part of their function; but the text would tell us how Zachary came to do this piece of service; namely, by the customary lot. So that by the custom of the Priesthood, is properly meant the custom of the Priests. The High Priest burnt Incense when he would, the other Priests by lot; and one and the same Priest burned not Incense twice in all his days, Abarbin in Penteteuch. fol. 241.   

SS. His lot was to burn Incense.  
Sense and reason doth more bind us to understand casting of Lots for this purpose, than the Grammatical construction, or literal strictness of the word; for though it signify, obtaining a thing by lot, yet not always by lot only, but even by any other means, as Act. 1. 17. Judas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obtained the lot of his ministration. And so Julian in Mesopogone. Anacreon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sortitus est ludere, vel deliciari, etc. But undeniable reason telleth, that it must of necessity be understood of obtaining by lot in this place.  
For the Priests, in every one of the twenty four courses, were exceeding many. For Josephus relateth, that they were thousands in every course. And this are we sure of from evident Scripture, that at the crowning of Joash, when an insurrection by Athaliah was feared. The Priests of two courses only are reputed as a Guard sufficient for the King, and about the Temple, 2 King. 11. 5, 6, 7. And when Vzziah would have burned Incense, there were eighty Priests ready to withhold him, 2 Chron. 26. 17. So that among so great a multitude, there in but one man being only permitted to burn incense, it was necessary that he should be chosen from among them by lot, and the lot at this time fell to Za●harias.   

SS. To burn Incense entering into the Temple of the Lord.  
This his entering into the Temple, was not going into the most holy place; nor was this his burning of Incense, upon the day of expiation, but it was according to the daily Service of the Temple, which required that incense should be burned, every morning and evening in the Holy place without the veil, Exod. 30. 6, 7, 8. The High Priest indeed once every year offered Incense within the veil, on the day of expiation, Leu. 16. 29, 30. but neither was Zacharias High Priest, nor was this any such service. For, first, Luke when he speaketh of the High Priest, he useth to call him by that title, as Chap. 3. 2. Acts 4. 6. etc. but in all this large Story of Zacharias, he never termeth him other then an ordinary Priest. Secondly, Zachary was of one of the twenty four courses: but the High Priest was of no course at all; and if he had, doubtless he had been of the first: But Zachary was of the eight. Zacharias at this time came to burn Incense by lot: but the High Priest came to do it in the most Holy place, by succession. Fourthly, there was no Altar of Incense in the most Holy place, but there was one where Zacharias ministered. Fifthly, if these courses began their round, either with the beginning of the Service of the Temple; or with the beginning of the year Ecclesiastical, or with the beginning of the year Civil, or from any of the three Festivals; then was it not possible that the eighth course should light any whit near the Feast of expiation: And where to begin them but from some of these, who can imagine? Sixthly, it was not so very consonant that John the Baptist should be borne a High Priest, which bore the fullest resemblance of the Office of our Saviour; but a Priest of an inferior rank, because a servant to the High. The misconstruction of Zacharies offering of Incense, gave first occasion to the general and long continued mistake of the time of our Saviour's Birth.   

Vers. 10. And the whole multitude of the people.  
There were constantly in the Temple at the hour● of prayer, First, the Priests of that course that then served. Secondly, the Levites that served under the Priests. Thirdly, the men of the Station, as the Rabins call them; that is, certain men that were to represent the whole Congregation, in putting their hands upon the heads of the Sacrifices. Fourthly, those whom devotion moved to leave their other employments, for that time, and to be present at the service of God. All these might amount to a great number indeed; but the Text in naming the whole multitude of people, seemeth to have some further meaning; as if it would intimate, that this was not upon an ordinary day of the week, but upon the Sabbath day, when the Congregation was full: Not only of the Priests of the seventh course, that went that day out of their service; but also of all the multitude of the City, which were tied that day in a more special manner, to the public worship.  
Upon this day, [if we might conclude it to be a Sabbath] the portions of the Law and the Prophets, which were read in the Synagogues, were excellently agreeable to the thing was now in hand; namely, the Law of the Nazarites, Numb. 6. and the conception of Samson, like this of the Baptist, Judg. 13.   

SS. Were praying without.  
When the burned Offering began in the Temple, the Trumpeters and Singers began to sound and sing, and the whole Congregation to pray and worship: and all this continued until the burnt Offering was finished, 2 Chron. 29. 27, 28. Then the Priest took a Censer full of coals from off the Altar, Leu. 16. 12. [for by the custom of that day, may be guessed the custom of the rest in this ordinary circumstance] and went into the holy place, and burned it upon the Altar, Exod. 30. 7. In the mean time the people in the outer Court were employed in prayer, 2 Chron. 29. 29. And on the day of expiation they were in fear while the High Priest was within, till he came out in peace, and then there was great joy among them, because they were accepted. R. Tanchum on Ex. 33.  
Ver. 11. [And there appeared an Angel, etc.] As there were two great mysteries to be showed in the birth of Christ; First, that God should become a man; And secondly, that a Virgin should become a Mother: So the Lord to make way for the belief of these two, when they should be exhibited, did use two Harbingers or preparatives, as if it were of old and of long time before. First, apparition of Angels in humane shape. Secondly, women's bearing children, that were old and barren. For it would be the easier believed, that the invisible God might converse visibly among men, in humane flesh, when it was so ordinarily seen, that the invisible Angels did so in humane shapes. And it would not be so very incredible, that a Virgin might bear a child, though she were not come to it by the course of nature, and though she had not known a man; when it had been so often known that old women had done the same, though they were past childbearing by nature, and even past the knowledge of man. And this was the main reason why want of children, is always in Scripture imputed to the defect of the women, that the miracle appearing the more visible in them, it might prepare belief the better for this.  
As these two types and forerunners of those two great mysteries, were exhibited so often in the Old Testament, that they might prepare credit, and entertainment for the other when they should be exhibited in the birth of Christ: so was it most fit, that they should be declared in the birth of him that was to be Christ's forerunner indeed, and when the mysteries they aimed at were so near to be revealed.  
[On the right side of the Altar of Incense.] On the north side of it. On Zacharies right hand, and on the right side of the house: as Ezek. 10. 3. compare Zach. 3. 1. Psal. 109. 6. 31. and 142. 4. The appearing of an Angel in the Sanctuary, with a message from God, was a thing ever hardly seen or heard of before: and it showeth how Vrim and Thummim, the ordinary way of Gods revealing his mind in that place, was now ceased. For God used to reveal his will to the Priest by a soft voice from off the Ark, but now both Ark and Oracle were quite gone, and the loss the lesser, when the true Ark of the Covenant and the Oracle of the will of God, our Saviour Christ, was so near at hand. The second Temple wanted five things which were in the first, as the Jews observe upon the want of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hag. 1. 8. namely, First, The Ark. Secondly, Vrim and Thummim. Thirdly, the 〈◊〉 from Heaven. Fourthly, the divine presence, or cloud of glory. And fifthly, the holy Ghost, or the spirit of Prophecy and power of miracles, Masse●. I●m. Yet was the glory of that house to be greater than the glory of the first, because of the presence of Christ in it.  
Vers. 13. [Thy prayer is heard, etc.] Not that he was now praying for a child; [for his age made him incredulous of having a child, when the Angel told him of one, and then it is not like he would pray for one] and in this place, and at this time he was a person representative of the whole people, and therefore was not to make a private prayer for himself: but either the prayers which he had before made to that purpose, were now come into remembrance, or rather he was now praying for the delivery of Israel, the remission of their sins, and the coming of Christ, in which they without were joining with him; and this his prayer, the Angel tells him, is so ready to be answered, that his wife should presently conceive a Son that should preach remission, convert the people, and go before the face of Christ. And now O ye Priests, beseech God that he will be gracious unto you, Mal. 1. 9 And so was Zacharias the Priest at this time doing. And the Angel said unto him, Thy prayer is heard, and thy wife shall bear a Son, and thou shalt call his name John: this Name being interpreted, importeth gracious, as Esa. 30. 18, 19  
Vers. 16. [And many of the Children of Israel shall be turn.] Many of Israel shall return when they shall see signs of redemption. Whereupon it is said, He saw that there was no man, etc. Esa. 59 16. D. Kimchin loc.  
Vers. 17. [In the power and spirit of Elias.] John the Baptist did so nearly represent Elias, that he beareth his very name, Mal. 4. Mat. 11. 14.  
First, they both came when Religion was even perished and decaying. Secondly, they both restored it, in an excellent measure. Thirdly, they were both persecuted for it. Elias by Ahab and Jezabel: John by Herod and Herodias. Fourthly, they both conversed much in the Wilderness. Fifthly, they agreed in austerity of life. Sixthly, in the wearing of a hairy garment, and a Leathern girdle, 2 King. 1. 8. Mat. 3. 4. Seventhly, both of them had Heaven opened to them near Jordan. To which two parallels more might be added, if these two opinions of the Jews concerning Elias might be believed.  
First, that he was of the Tribe of Levi [for they take him to be Phin●has; as see R. Leu. Gersh. on 1 King. 17.] Secondly, That he restored circumcision when it was decayed; from those words in 1 King. 19 14. They have forsaken thy Covenant.  
[To turn the hearts of the fathers to the children.] That is, The hearts of the Jews to the Gentiles.  
For, first, the hatred of a Jew against a Gentile was deadly; and it was a special work of the Gospel, and consequently of John, that began to Preach it, to bring both these to embrace Christ, and for, and in him to embrace one another.  
Secondly, Experience itself confirmeth this exposition; for, as the Gospel belonged to the Gentiles as well as the Jews, and as John came for a witness that all through him might believe, so did he convert and baptise Roman Soldiers as well as Jewish Pharisees.  
Thirdly, Baptism, at its first institution, was the Sacrament for admission of Heathens only, to the Church and true Religion: when therefore, the Jews also begin to desire it, and to consent to the Heathens in the undertaking of it, than was the heart of the fathers turned to the children.  
Fourthly, It is the common and constant use of the Prophets, to style the Church of the Gentiles by the name of children to the Church of the Jews, as Isa. 54. 5, 6. 13. and 60. 4. 9 and 62. 5. and 66. 12, 13.  
Fifthly, the Talmud expounding these words in Malachi, seemeth to understand them of such a communion or reconciliation, as is spoken of, Vid. R. Sol. in lo●. Malach. Herod, saith Josephus Antiq. lib. 18. cap. 7. slew John the Baptist being a good man, and enjoining the Jews that exercising virtue, and using right dealing one towards another, and piety towards God, they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convene or knit together in Baptism.  
[And the disobedient, etc.] In Malachi it is, And the hearts of the children to the fathers. But, first, the Holy Ghost is not so punctual to cite the very letter of the Prophet, as to give the sense. Secondly, it was not very long after the Baptising and Preaching of John, that the Jews ceased to be a Church and Nation; nay, even in the time of John himself, they showed themselves enemies to the Gospel and the professors of it, [as concerning the general or the greatest part of them] therefore he saith not, that the heart of the children the Gentiles, should be turned to their Fathers the Jews, which should cease to be fathers, and should cease to be a people, but to the wisdom of the righteous ones.  
[The disobedient] As in this clause he refuseth to use the term of Fathers for the reason mentioned, so doth he also of the correlative children, because of his refusing that. And yet he coucheth the sense of that title under the word disobedient, which word in its most proper and natural signification reflecteth upon untowardly children, disobedient to their parents. As therefore by his omitting to call the Jews fathers, he insinuateth their opposition against the Gospel, so by terming the Gentiles disobedient in stead of children, he showeth what they were before they embraced it.  
[In the wisdom of the righteous.] For so is it in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, and not to. Wisdom in Scripture, is often taken for Religion: As Psal. 111. 10. Deut. 4. 6. etc. and so is it to be understood here. And this Wisdom is not to be held the terminus ad quem, or the ultimate end to which these disobedient Gentiles were to be converted; but in this wisdom, or religion, unto God. For, first, let the two clauses of this speech be laid in Antithesis, or opposition one to another [as naturally indeed they lie, the one aiming at the Jews as the proper subject, and the other at the Gentiles] and it appeareth plainly that two several acts were to be performed by the Baptist, as concerning the Jews and their conversion; First, that he should turn their hearts or affections to God, as in the verse preceding, He shall turn many of the children of Israel to the Lord their God: And secondly, that he should turn their hearts and affections also to the Gentiles, whom they hated before, as here, He shall turn the hearts of the Fathers to the children.  
Secondly, According therefore to this double work of John upon the Jews in that part of the Angel's speech, must the like duplicity be looked for in this that concerneth the Gentiles, and to be understood, though it be not expressed. For the Angel in this part purposely changeth his stile, and neither calleth the Gentiles children, but disobedient, because they were generally so before the coming of Christ, nor the Jews Fathers, because they ceased to be so shortly after: nor mentioneth he the Gentiles turning to God, but includeth it, partly because he had set that as the chiefest work and bent of the Baptist of all, to go before the Lord, and turn men to him; and partly he includeth it in this phrase, In the wisdom of the righteous.  
Thirdly, It is not without divine reason that the hearts of the Gentiles are not said to be turned to the Jews, as on the contrary it was said of the Jews to the Gentiles, but that they should be turned in the wisdom of the righteous; For the enmity, fe●d, and detestation that was betwixt Jew and Gentile, and Gentile and Jew, proceeded not from the same cause and Original. The Jew abhorred the Gentile, not of ignorance, but of scorn and jealousy, partly because they stood upon their own dignity of being the people of God, which the other were not, and partly because they were provoked with suspicion, that the other should be the people of God when they should not. And therefore, when the reconciliation is to be wrought between them, it is said that their hearts or affections should be turned to them, for they were pointblank or diametrically against them before. But a Gentile abhorred a Jew out of ignorance, because of his Religion: hating him as a man separate from and contrary to all men: and accounting that to be singular and senseless superstition, which was indeed the divine command and wisdom of God; and not so much detesting his person for itself, as for his religion and profession. Therefore when the Gentiles must be brought to affect and to unite to the Jews, it must be in the wisdom of the righteous, or in the understanding, knowledge, and embracing of that religion, which the righteous ones professed, which the Gentiles till they knew and understood what it meant, accounted but vanity, singularity, and foolishness.  
Ver. 18. [Whereby shall I know this?] The Jew requireth a sign, 1 Cor. 1. 22. And his so doing in these times when miracles had been ceased so long a time, showeth his doubting to be the more: and the appearing of an Angel, when such apparitions were as rare as Miracles, should have made it to have been the less. For after the death of Zachary and Malachi, and those latter Prophets, the Holy Ghost departed from Israel and went up: and ceased to exhibit his familiarity among them, in Vision, Prophecy, and the work of Miracles; So that this apparition of the Angel, and this sign given to Zachary, and wonders done in the birth of the Baptist, were as the very entrance and beginning of the restoring of those gifts, and the very dawning to that glorious day of such things as was now to follow.  
[For I am old] The very same was the doubt of Sarah, Ge● 18. 12. And here, first, the distrust of Zachary doth show the more, in that he that was a Priest and should have instructed others, was himself to seek in one of the first elements, and catechistical principles of Religion, concerning the Almighty power, and All-sufficiency of God. Secondly, the very place where the message came to him, being the place of God's immediate Oracles, and the time, being the time of his praying, and who could have wished for a better return of his prayers? do aggravate his unbelief.  
Ver. 19 [I am Gabriel] It signifieth, A man of God: being taken in the same form of construction with Malchizedek. He breaketh out to utter his name, which Angels at other times [and it may be himself] and refused to do, because he would recall Zacharies thoughts to the book of Daniel, and convince his hesitation by that very Scripture, Dan. 9  
[That stand before God:] That is, that minister to him, as Dan. 7. 10. 1 Sam. 16. 22. 2 King. 5. 25. etc. Therefore those that from this phrase would collect that Gabriel is an Archangel, or one of the prime order of Angels, do build but upon a very sandy foundation.  
Ver. 20. [Behold thou shalt be dumb] The sign given, is in Zachary himself, and not in any thing without him: partly, because his doubting arose from the consideration of himself, and partly, that he might carry about him a punishment for his diffidence, as well as a sign for his confirmation.  
Now his punishment was twofold, deafness and dumbness both; for because he had not harkened to the Angel's speech, he was struck deaf; and because he had gainsaid it, he was made dumb. For, first, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 22. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Syrian rendereth it, do signify both deaf and dumb. And secondly, in ver. 62. it is said, They made signs to him, which had not needed, if he could have heard.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This latter clause of the verse might not unfitly be rendered thus. Thou shalt be dumb, etc. until the day that these things for which thou hast not believed my words, shall be performed: And thus is his dumbness limited or extended, the clearer, till the accomplishing of the things of which he doubted.  
Ver. 22. [He could not speak to them] The Priest at the dismission of the people, when the service of the Temple was finished, was to pronounce the blessing in Num. 6. 24, 25, 26. Which when Zachary is now to do, he is speechless, and cannot perform it: for the levitical Priesthood is now growing dumb, and he that was to bless indeed, namely Christ, is near at hand.  
Ver. 23. [Assoon as the days of his Ministration were accomplished.] The dumb and deaf Priest officiateth in that service which the lot had cast upon him, a certain time, either more or less, after he was fall'n under this double imperfection.  
For, first, neither of these a●e named among those defects and blemishes that secluded from the service in the Sanctuary.  
Secondly, the Priesthood of the Law consisted mainly and chiefly of manual actions or offices for the hands; as offering, sprinkling, waving, and such others [to which sense the Targums expound The works of Levies hands, Deut. 33. 11.] and so it might the better be speech less: But the Ministry of the Gospel cannot admit of dumbness, because it consisteth of Preaching, and for that purpose was furnished and endowed at the beginning and entrance of it, with the gift of tongues.  
Ver. 24. [Elisabeth hid herself, saying, etc.] This her retiredness and hiding of herself, proceeded partly from devotion, and partly from respect of the child that she had conceived: For, the words, or thoughts that proceed from her at this her retiring, must needs show the reason why she did it: Now, she said, Because the Lord hath done thus to me, when he looked upon me to take away my reproach: where two distinct things are plainly remarkable:  
First, Gods taking away her reproach, by giving her a child after so long barrenness: this is not the thing that she hideth for, but,  
Secondly, 
Thus, Emphatical, and giveth a clear resolution of this place, which hath scrupled many into strange and harsh expositions, for not observing it: as that she should hide herself for fear that she should not prove with childe● Other●▪ that she did it for shame, lest she should be reputed lascivious, for being with child, etc. Judicet lector.  His dealing thus with her when he would take that reproach away, as to give her such a child, that was to be of so eminent a calling, and so great a Prophet: And for this it was that the betook herself to this retiring and reclusivenesse, partly that she might ply her devotion so much the closer upon so great a benefit, and chiefly that she might sequester from all occasions of uncleanness, or defiling, since she carried one in her womb, that was to be so strict a Nazarite. As see the like, Judg. 13. 14.  
Vers. 26. [And in the sixth month] This sixth month from the conception of the Baptist, was the tenth month of the months of the year, or the month Tebeth, which answereth to part of our December; the time at which a long error hath laid the nativity: At the very same time of the year, Esther another Virgin had been promoted to honour and royalty by Abashuerus, Esth. 16. 17.  
[Unto a City of Galilee] Out of Galilee ariseth no Prophet, the Jews said once in the scorn of our Saviour, slanderously and very falsely, Joh. 7. 52. For out of Galilee arose the renowned Prophet Jona●: of Gath Hepher, 2 King. 14. 25. in the Tribe of Zebulon, Josh. 19 13. And in Galilee was much of the converse of Elias, but especially of Elisha at Shunem, 2 King. 4. 8. in the tribe of Issachar, Josh. 19 18. and all these three famous Prophets of the Gentiles. And no place could be fitter for the bringing forth of Christ and his Apostles, that were to be the Converters of the Gentiles, than Galilee of the Gentiles.  
[Nazaret] See 2 King. 17. 9 the tower of Nozarim: which if Chorography would suffer, might be understood of this City, which was built like a watchtower on the top of a steep hill, Luke 4. 29. Nazaret, in the Arabic tongue, signifieth Help; in the Hebr. a Branch, by which name our Saviour is called, Esa. 11. 1.  
Vers. 27. [To a Virgin] Rabbi Oshua the Son of Levi said, Israel was comforted in a Virgin; as saith Jeremy, The Lord createth a new thing in the earth; A Virgin shall compass a Man, Jer. 31. 21. Beresh. Rabb. See also Lyra and Gloss. interlin. in loc.  
Vers. 28. [Highly favoured] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This word is used by the Greek Scholiast, in Psal. 18. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the word from which it is derived, in Ephes. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which let the indifferent Reader view, and judge of the propriety of our English translation here, in comparison of the vulgar Latin. The Virgin had obtained the highest earthly favour that ever mortal did or must do, to be the mother of the Redeemer; and the Holy Ghost useth a singular word to express so much.  
Superstition is ever too officious; but it hath showed itself, more so to the Virgin Mary, then to any other. For as it hath de●●ed her now she is in heaven; so hath it magnified her in all her actions, while she was upon the earth. So that no relation, or story that concerneth her, but it hath strained it to the utmost extremity, to wring out of it her praises, though very often to a senseless, and too often to a blasphemous issue: As in this story of the annunciation, there is not a word nor tittle that it thinketh will with all its shaping serve for such a purpose, but it taketh advantage to patch up her Enconiums, where there is no use nor need, nor indeed any truth of, and in such a thing. This word that is under hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears the bell that ringeth loudest with them to such a tune. For having translated it in their vulgar Latin, Gratia plena, or full of grace; they hence infer, that she had all the seven gifts of the Spirit, and all the Theological and moral virtues, and such a fullness of the graces of the Holy Ghost, as none ever had the like.  
Whereas, first, the use of Scripture is, when it speaketh of fullness of grace, to express it by another phrase, as, Job. 1. 14. Act. 6. 5. etc.  
Secondly, the Angel himself explaineth this word, in the sense of our translation, for favour received, and not for grace inherent, Vers. 30. Thou hast found favour with God.  
Thirdly, and so doth the Virgin herself also descant upon the same thing, throughout her Song.  
Fourthly, Joseph her husband suspected her for an adulteress, Mat. 1. 18. which he could never have done, if he had ever seen so infinite fullness of grace in her, as the R●manists have spied, and he was the likelier to have espied it of the two.  
Fifthly, compare her with other renowned women, and what difference, but only this great favour of being the mother of the Messias? They had the spirit of Prophecy as well as she; they had the spirit of sanctification as well as she: and she no more immunity from sin and death than they.  
Sixthly, she was one of the number of those, that would have taken off Christ from preaching; Mark. 3. and this argued not such a fullness of grace.  
Seventhly, See Jansenius, one of their own side, expounding this word according to our reading of it: in loc.  
[The Lord is with thee] Many understand this of the Incarnation itself, or of the Lords being in her womb. Whereas, first, this is to take a common manner of speech, out of the common manner of interpreting it. Secondly, the Lord was not at this very instant, come in that manner into her womb. But the words only mean, the Lords being with her in regard of that favour and respect, which he was about to show her, as Judg. 6. 12. And this among other things showeth how senseless Popery is in its Ave M●aries, using these words for a Prayer, and if occasion serve for it, for a charm: As first, turning a Salutation into a Prayer: Secondly, in fitting these words of an Angel, that was sent, and that spoke them upon a special message, to the mouth of every person, and for every occasion. Thirdly, in applying these words to her now she is in Heaven, which suited with her only while she was upon earth. As first, to say, full of grace, to her that is full of glory: And secondly, to say, The Lord is with thee, to her that is with the Lord.  
[Blessed art thou among wom●n.] Not above, but among them. See Gen. 30. 13. Judg. 5. 24.  
Vers. 29. [And when she saw him] So readeth the Syrian, Arabic; and generally all other translations, but only the vulgar Latin; that swarving, as it is to be suspected, wilfully, from the truth of the Original, that hereby there might be the greater plea and colour for the Virgin's familiarity with Angels: Whereas indeed apparition of Angels, till this very occasion to Zachary and the Virgin, was either exceeding rare, or just none at all.  
What manner of salutation, etc. Judge how Superstition straineth the text to the Virgin Maries praises, when it infers from hence, that she had never been saluted by a man in all her life before: An opinion and gloss not worth the examining.  
Verse 31. [Behold thou shalt conceive, etc.] From Esa. 7. 14. the Angel giveth her to understand, that she is the Virgin spoken of in that place: and of her apprehension of this, ariseth her question, Vers. 4.  
[And shalt call his Name] This followeth the same Prophecy still, and is one of the significations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for it hath more than one.  
For, first, it denoteth the third person feminine, as Deut. 31. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so it is to be taken in that Prophecy. And she shall call his Name Immanuel.  
Secondly, it betokeneth also the second person, as the Chaldee, the Lxx, and the other two Greek translations render it, and the Angel here; And thou shalt call.  
Thirdly, it is also applied to the third person plural, as in the Greek Mat. 1. 23. and in the Chaldee, Esa. 60. 18.  
[Jesus] The same with Jehoshua in Hebrew, as Act. 7. 45. Heb. 4. 8. and Jeshua in Chaldee, Ezra. 2. 2. These were two renowned ones before; the one whereof brought the people into Canaan, after the death of Moses; and the other, that brought them thither out of Babel, and so were both lively figures of our Jesus, that bringeth his people to the heavenly Canaan.  
Vers. 32. [The Son of the Highest] From 2 Sam. 7. 14. as it is explained, Heb. 1. 5. the Angel now draweth the Virgin to remember that glorious promise made to David, as the words following, concerning an eternal Throne and Kingdom, do evince; and upon the rumination upon that to reflect upon herself, and to consider that she was of the seed of David▪ and so he leadeth her on by degrees to believe and entertain what he was relating to her.  
[Shall give unto him the Throne] Psal. 2. 7, 8, 9 Ezek. 21. 27. Dan. 7. 14. etc.  
Vers. 33. [He shall reign over the house of Jacob] This term, the house of Jacob includeth; First, all the twelve tribes, which the word Israel could not have done. Secondly, the Heathens and Gentiles also, for of such the house and family of Jacob was full.  
Vers. 34. [Seeing I know not a man] These words, say the Rhemists, declare that she had now vowed Virginity to God: For if she might have known a man, and so have had a child, she would never have asked how shall this be done: And Jansemus goeth yet further: From these words, saith he, it doth not only follow that she had vowed, but this seemeth also to follow from them, that her vow was approved of God: See also Aquin. part. 3. quaest. 28. art. 4. Baron. in apparatu ad Annal. etc.  
Answ. First, among the Jews, marriage was not held a thing indifferent, or at their own liberty to choose or refuse, but a binding command; and the first of the 613. as it is found ranked in the Benteteuch, with the threefold Targum, at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs, when speaking of this subject, he saith, Praeceptum non habeo, 1 Cor. 7. 6.  
Secondly, among the vows that they made to God, Virginity never came in the number. Jephtha's was heedless, and might have been revoked, as the Chaldee Paraphrast, and Rabbi Solomen well conceive; and David Kimchi is of a mind, that he was punished for not redeeming it according to Leu. 27.  
Thirdly, to die childless, was a reproach among men, Luke 1. 25. and to live unmarried, was a shame to women, Psal. 78. 63. Their Virgins were not praised; that is, were not married. Now what a gulf is there between vowing perpetual Virginity, and accounting it a shame, dishonour, and reproach?  
Fourthly, if Mary had vowed Virginity, why should she marry? Or when she was married, why should she vow Virginity? For some hold that her vow was made before her espousals, and some after.  
Fifthly, it was utterly unnecessary that she should be any such a votall, it was enough that she was a Virgin.  
Sixthly, it is a most improper phrase, to say, I know not a man, and to mean, I never must know him: and in every place where it is used concerning Virgins, why may it not be so understood, as well as here?  
Seventhly, while the Romanist goeth about, with this gloss to extol her Virginity, he abaseth her judgement and belief: For if she meant thus, she inferreth, that either this child must be begotten by the mixture of man, which showeth her ignorance; or that he could not be begotten without, which showeth her unbelief.  
Eighthly, she uttereth not these words in diffidence, as Zachary had done, when he said, how shall I know this; but in desire to be satisfied in the mystery, or the manner, as she was in the matter. She understood that the Angel spoke of the birth of the Messias; she knew that he should be borne of a Virgin; she perceived that she was pointed out for that Virgin; and believing all this she desireth to be resolved how so great a thing should come to pass.  
Vers. 35. [The Holy Ghost shall come upon thee, etc.] The Angel satisfieth the Virgin's question, with a threefold answer. First; instructing her in the manner of the performance. Secondly, furnishing her with an example of much like nature in her Cousin Elisabeth. Thirdly, confirming her from the power of God, to which nothing is impossible. Now, whereas, this unrestrained power of God was the only cause of such examples, as the childing of Elisabeth, and other barren women; in this birth of the Virgin, something more, and of more extraordinariness is to be looked after. In it therefore two actions are expressed to concur, First, The Holy Ghost his coming 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 be holy. Secondly, The power of the most High shall overshadow thee, therefore that that is borne of thee shall be called the Son of God.  
The coming of the Holy Ghost upon her, was, First, In the gift of Prophecy, whereby she 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, He did prepare and sanctify so much of her flesh and blood or seed, as to constitute the body of our Saviour: The work was the work of the whole Trinity, but ascribed more singularly to the Holy Ghost: first, because of the sanctifying of that seed, and clearing it of original taint; for sanctification is the work 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 Mess●as in the womb had been ascribed to the Father, that the Son 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 embraces of the masculine Parent. For to that the word overshadow seemeth to have aliusion: being a modest phrase whereby the Hebrews expressed the embraces 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 only showeth the purity and immaculatenesse of the humane nature of Christ; but also, secondly, it being applied to the preceding part by way of consequence, as was touched before, it showeth that none ever was borne thus immaculate, but Christ alone, because none had ever such a way means of conception, but only he.  
Ver. 36. [Thy Cousin Elisabeth hath conceived a Son.] As he had informed the Virgin of the birth of the M●ssi●● of herself, so doth he also of the birth of his forerunner, of her Cousin Elisabeth. For that he intended not barely to inform her only that her Cousin had conceived a Child, but that he heightens her thoughts, to think of him as Christ's forerunner, may be supposed upon these observations: First, that he saith A Son, and not a Child. Second, that such strangely borne Sons were ever of some remarkable and renowned eminency. Thirdly, that if he had purposed only to show her the possibility of her conceiving by the example of the power of God in other women, he might have mentioned Sarah, Hannah, and others of those ancient ones, and it had been enough.  
Ver. 39 [And Mary arose, etc. 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 A●ba, which is Hebron, in the hill country of Judah. Josh. 21. 11. And Zacharias being a son of Aaron, and dwelling in the hill Country of Jud●●● it were senseless to seek for his house in any other place than 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 Crown: 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 Mary's 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 rejoice with her, or to minister to her in her great bellyednesse, or that the Baptist in Elisabeths' womb might be sanctified by the presence of Christ in hers, etc.  
But I cannot but conceive this to be the very reason indeed, That she might there conceive the Messias, where so many types, figures, and things relating to him, had g●●e before, namely in Hebron. For, First, this suited singularly with the Harmony and Consent, which God useth in his works, that the promise should begin to take place by the conception of Messias, even among those Patriarches 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 be conceived in a City of Juda, and of David, as he was to be borne in another City that belonged to them both. Thirdly, the Evangelists so punctually describing this City, seemeth rather to refer 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 be passed, That John that should bring in Baptism 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 be not as much probability for this opinion, as for that, I refer to the equal and judicious Reader.  
Ver. 40. [And saluted Elisabeth] This seemeth to have been at some distance, and a wall or floor between: as consider seriously on ver. 42. 44.  
Ver. 41. [The babe leapt.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This word is used by the Lxx. for jacob's and Esau's stirring in the womb, Gen. 25. 22. And the leaping of the mountains at the giving of the Law.  
Elisabeth in ver. 44. addeth, The babe leapt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Not that he knew what he did when he leapt, any more than 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 be no inward joy at all: as Psal. 65. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the little hills shall be girded with exultation: And so is it to be understood here: The babe in my womb leapt with extraordinary gesticulation or ex●ltation: and 〈◊〉 to signify the manner of the thing done, and not the cause of the doing.  
Ver. 45. [And blessed is she that believed.] Elisabeth in this clause seemeth to have an eye to her own husband's unbelief, and the punishment that befell him for the same. He, a Man, a Priest, aged, learned, eminent, and the message to him of more appearing possibility: and Marry, a Woman, mean, unlearned, and of a private condition, and the tidings to her most incredible, both to nature, and reason, and yet she believed, and he did not.  
Ver. 48. [He hath regarded the low estate] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: is used by the Lxx, 2 Sam. 9 8. and Psal. 25. ●6. and importeth a look of pity and compassion, and not of observation of desert, as the Papists would have it here: For some of them render this clause thus, He hath looked on mine humility with approbation; and others give this gloss upon it: Because of her humility, she deserved to be exalted, and by it she was primely disposed to conceive and bear the only begotten Son of God▪ But first, the word E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is said before, in the LXX, who must best help us to interpret, it signifieth a look of another nature. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the virtue of humility or the lowliness of mind, but the state of a low and poor condition, and so is it rendered here by the Syrian, Arabic, Spanish, French, Deodates Italian, Dutch, and all Latins that are not wedded to the vulgar: And so is it used by the Lxx, Gen. 16. 1● & 41. 52▪ 1 Sam. 1. 11. and so again by the New Testament, Act. 8. 33. compared with the Original in Isa. 53. 8. And so profane and heathen Authors distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the former understanding as we do here, and by the latter the virtue of humility. Thirdly, The same word in a manner, or one of the same root, in ver. 52. is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and inevitably beareth the sense we follow. Fourthly, if the Virgin spoke in the sense the Romanists would have her, He hath looked upon my lowliness to give it its desert, she would prove to be intolerably proud in the valuing of her humility.  
[All generations shall call me blessed] As Gen. 30. 13. Not only thou oh Cousin Elisabeth, and the Jewish nation that expect the Messias, but even all the world, and all successions of ages among the heathen, shall come to the knowledge and confession of Christ, and account me blessed in the favour that I have received.  
Ver. 51. [Her hath scattered the proud, etc.] If the Virgin aim these words, and those of the same tenor that follow, at any particular persons, as some conceive she doth, and meaneth the Devils, or the Pharisees, or the Jews, it might as well be conceived, that she hath respect to the four tyrannous and persecuting Monarchies in the Book of Daniel, which were now destroyed, as much as to any thing else: But since the very same words in a manner, are to be found in the song of Hannab, 1 Sam, 2. they warrant us to interpret them not so restrictively, as to any one particular example, but of the general and ordinary dealing of God in the world, with the wicked.     

SECT. III.  

S. MATTHEW, CHAP. I.  

THe 
a Gen ●. 1.  Book 
b It might be understood, The Book of the History, as ge●●neration is taken, Gen. 2. 4. and 37. 2. and so it might be● the title, not of this Chapt●● only, but o● the whole book. But since the Evangelists intention is to set down Christ's alliance to the Royal line by his Father jyseph, the phrase must be understood accordingly: and so the Chaldee useth the very Grecke word to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Family of R●m. Job. 32. 2. See a third sense of 〈◊〉 in Jam. 1. 23. & 3. 6.  of the generation of Jesus Christ, the Son of David, the Son of Abraham.  
2 Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat 
c Judas, for 〈◊〉 in Hebrew: For the Greek cannot utter. [●] before a vowest in the middle of a word, nor after one in the end▪ therefore in the middle, it leaveth i● our, as in Jofapha●, Joram, and th●s word Jud● and in the end it changeth it in [●] as in this, and many other words in this Chapter.  Judas, and his brethren.  
3 And Judas begat Phares, and Zara of Tamar; and Phares● begat Esrom, and Esrome begat Aram.  
4 And 
d Or Ram. 1 Chron. 2. 8● Ruth 4. 19  Aram begat Aminadab, and Aminad ab begat Naasson, and Naasson, begat 
e called Salma, Ruth 4. 20.  Salmon.  
5 And Salmon begat 
f He is h●ld by the ●ewes to be Ipsan, Judg. 12. 8.  Boos of Rachab, and Boos begat Obed of Ruth, and Obed begat Jesse.  
6 And Jesse begat 
g David, in the Arabic, signifieth a worm: to which he may seem to allude, Psal. 22. 6.  David the King, and David the King begat Solomon, of her that had been the wife of Urias.  
7 And Solomon begat Roboam, and Roboam begat 
h Rehob●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 Sa●. 7. 14. which Because he embraced not 〈◊〉 lively faith, but challenged only by a presumptuous 〈◊〉 patio●, for he walked not in the ways of David; therefore doth the re●● elsewhere conceal the name of God, in the name of his Son, and calle●● him Ab●●●●, My father is a Sea; For so unconstant in good was Re●ob●am, as Jam. 1. 6. being a child at forty years old▪ 2 Chron. 13. 17.  Abia, and Abia begat 
i The Arabic reaveth ● Asaph.  Asa.  
8 And Asa begat Josaphat, and Josaphat begat Joram, and Joram begat Ozias.  
9 And Ozias begat Joatham, and Joatham begat Achas, and Achas begat Eze●ias.  
10 And Ezekias begat Manasses, and Manasses begat Amon, and Am●n begat Josias.  
11 And Josias begat 
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 Jews delighted to join the name Jehovah, to their own Names, but somewhat sho●med. For in the beginning of the name, it was but Jeho; as Jeho-shaphat, Jeho-ram, etc. And in the end, it was Jahu; as Mica-jahu, Eli-jahu. And sometime in the very same name it was set before, or after indifferently, as Jeho-achaz, 2 Chron. 21. 17. is Ahaz-jahu, 2 Chron. 22. 1. So Jehojachin, 2 King. 24. 8. is Jecho●-jahu, ● Chron. 3. 16.  Jechoni●● and his brethren, about the time they were carried away into Babylon.  
12 And after they were brought to Babylon, Jechonias begat Salathiel, and Salathiel begat Zorobabel.  
13 And Zorobabel begat Abi●d, and Abi●d begat Eliakim, and Eliakim begat Azor.  
14 And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud.  
15 And Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob.  
16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.  
17 So all the generations from Abraham to David, are fourteen generations: and from David until the 
l The Captivity of the Jews into Babel, was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ●●ining of their Families: [As Aristeas saith of Prel. Lagus his captiving them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] for they returned ere long to their own home again; But the ten Tribes captivated by Shalmanezer, are said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lxx, 2 King. 18. 11. in a perpetual departure from their own houses; And they, and all the rest of the Nation, are at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a dispersion, without any home of their own at all, Joh. 7. 35. Jam. 1. 1. 1 Pet. 1. 1.  carrying away into Babylon, are fourteen generations: and from the carrying away unto Babylon unto Christ, are fourteen generations.  
18 Now the birth of Jesus Christ was on this wise: when as his Mother Mary was espoused to Joseph (before they came together) she was found with child of the Holy Ghost.  
19 Then Joseph her Husband being a just man, and not willing 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It hath been thought (saith Gellius) that there ought to be three causes in punishing of offences. The first, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is when punishment is used for castigation, or amendment of him that ha●h offended. The second [called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is, when punishment is used, that the dignity, and honour of him that hath been wronged, may be maintained. The third [which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] is when punishment is inflicted for examples sake, that others be the fear of the known punishment may be deterred from the like offences. Noct. Att. lib. 6. cap. 14.  to make her a public example, was minded to put her away privily.  
20 But while he thought on these things, the Angel of the Lord appeared to him in a dream, saying, Joseph thou Son of David, fear not to take unto thee Marry thy Wise; for that which is conceived in her, is of the Holy Ghost.  
21 And she shall bring forth a S● and thou shalt call his name Jesus: for he shall save his people from their sinews.  
22 Now all this was done, that it might be fulfilled, which was spoken of the Lord by the Prophet, saying,  
23 Behold, a Virgin shall be with child; and shall bring forth a Son, and shall call his Name Emmanuel, which being interpre●d, is, God with us.  
24 Then Joseph being raised from sleep, did as the Angel of the Lord ●ad hidden him, and took unto him his wife.  
25 And knew ●er not until she had brought forth her first borne Son, and he called his name Jesus.   

Reason of the Order.  
AFter Mary hath been three months absent from Joseph [as in the last vers● of the Section preceding] upon her return he perceiveth her to be with child, for which he intendeth secretly to put her away; as Tamar after three months, is descried to be in the same case, and Judah resolveth, publicly to put her to death, Gen. 38. 24.  
This being considered, it is plain to see how properly the eighteenth verse of this chapter followeth in order of time, after the last verse of the Section next going before.  
Now since the Evangelist hath begun with the genealogy, that also must here be taken in; and that the rather, because he hath placed it in the forefront of his Gospel, for special reason. First, that he might make way for the understanding of those words of the Angel, Joseph thou Son of David, Verse 20. Secondly, that the title which the wisemen give to our Saviour might be cleared, when they call him King of the Jews, Chap. 2. 2. Thirdly, that his being the true and right Messias might be approved, by showing that according to the promises and Prophecies made before concerning him, he was descended of the seed of Abraham, and the stock● of David. For the two first and main things that the Jews 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 he were borne in Bethlehem; and so we find them questioning about him, Joh. 7. 42. In this regard it was necessary, that Matthew an●●Jebrew, writing his Gospel for the Hebrews, should at the very first entrance of it, give them satisfaction in these two particulars: which he doth accordingly, showing 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, He knew her not, till she had brought forth her firstborn Son, etc. may seem to interrupt the right order of the story, and to bring in Christ's birth before its time, if we lay it here. But since the Evangelist will say no more of it, but only this; and because we desire to break the text into as few pieces as possible, this shall be let to lie where it doth, without any transposition, and we will imagine the two next Sections to be expositions at large, upon what this verse doth but speak in brief.   

Harmony and Explanation.  
Public 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 be collected by the books of Ezra and N●h might: And from Luke's telling that Anna was of the tribe of Aser, and Paul's, that himself 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 civil records to avouch for them, if they should be questioned, which the Jews now wanting, do unjustly cavil.  
[The Son of David, the Son of Abraham] Jesus Christ is to be applied unto both, thus: Jesus Christ the Son of David, Jesus Christ the Son of Abraham: as see the like phrase Gen. 36. 3. Aholibamah the Daughter of Ana●, the Daughter of Zibeon: that is thus to be understood, Aholibamah the Daughter of Anab, Aholibamah the Daughter of Zibeon: as that chapter maketh it most clear. And there is the like, and far more largely, Luke. 3 23. etc.  
Now Abraham and David are named, rather than any other, First, because one of them was father of the Jewish Nation, and the other the first in the Kingdom, of which Nation and Kingdom, all Prophecies had told that Christ should come. Secondly, because th● promise of Christ was made to these two in plaine● terms, then to and other.  
David i● first named, first, because the promise to him was freshes in memory, plainer, and more explicit: secondly, because the de●●●n● of the Messias from David, was the main thing the Jews looked after in him? thirdly, the Holy Ghost doth hereby, as it were beforehand, answer the impious distinction, so frequent among the Rabbins, of Messias ben Joseph, and Messias been 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 equal interest in Christ as well as he, as Host 1. 11.  
Ver. 3. [Phares and Zara.] He nameth Zara, because he would bring in their Mother Tam●r. Ishmael 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 P●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 evil: But as the birth of Phares and Zarait is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that letter supplied, because both of them were good, R. Sollin Gen. 25. and 38▪  
[Of Thamar] Four women are named in this Genealogy, women once of notorious infamy, Tamar incestuous, Rahab an harlot, Ruth an Heathen, and Bathsheba an Adulteress: To show that Christ came to heal all sores, when he recured such sinners, and that he despised not our shame, when he shamed not to descend of such Parents.  
Ver. 5. [Rahab] It can little be doubted but that he meaneth her, mentioned Josh. 2. Now the Jews, [belike to deface the truth of Matthew, who from ancient Records, averreth her for the wife of Salmon] have broached this tenet, that she was married ●nto Joshua, vid. Kimchi in loc.  
Ver. 8. [Joram begat Ozid●] Hear 
* The seed of the wicked shall be cut off, Psal. 37. 28. See the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the last letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed, & of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked, cut out of that Acrosticall, & alphabetical Psalm, at that very place.  three descents are omitted, namely, [Ahaziah, I●ash, and Ambziah] as compare 2 Chron. 3. 2 King. 8. But it is most divinely done, from the threatening of the second Commandment, 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 sign of which he blotteth them out of this line to the fourth generation: So is it the manner of Scripture, very often to leave out men's names out of certain stories and Records, to show a distaste at some evil in them. So all cain's 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 David's Worthies, 2 Sam. 23. because of his bloodiness to Amasa and Abner. Such another close intimation of God's displeasure at this wickedness of Joram; is to be seen, 2 Chron. 22. 1, 2. where the reign of his Son Ahaziah is not dated according to the custom 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 married, and was become so profane as to worship their Idols. The Son of the two and forty years was Ahaziah when he began to reign. 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 begat Jechonias.] So readeth the Syrian, Arabic, and the most and best Greek Copies: And so the Evangelist himself requireth that it be read, to make just fourteen 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 he that was neither fit to be lamented, nor to be 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 Salat●●, as Baasha was to Ahab, 1 King. 20. 34. not by generation, but by predecession. For Jechonias in very deed was childless, Jer. 22. 30. and the natural Father of Salathiel was Neri, Luk. 3. 27. yet he is said to beget him, because he declared and owned him for his next heir 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 be his Son, Rom. 1. 4.  
The Scripture affecteth to speak short in relating of Stories, that are well known before: as to spare more, you may find an example far 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 he succeeded him in the Royalty.  
The Jews in their Talmud, give this rule for a fundamental point: That there is no King to be for Israel, but of the house of David, and of the seed of Solomon only: And he 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 seem to comply at the first appearance, in that he deriveth our Saviour from Solomon, because of the Hebrews for whom he wrote, which looked for him from thence, yet the carnal sense of it, which aimeth only at the earthly Kingdom of the Messias, and at the exact descent from Solomon, he closely confuteth to the eyes of the intelligent Reader by these two things. First, in that he bringeth the Line along to Jechonias, in whom the seed of Solomon and the regal dignity also with it failed. Secondly, in that he deriveth the interest of Christ in that dignity, if it were any, only by Joseph, which according to the flesh, had no relation at all to him, save the marriage of his Mother.  
The Jews to disgrace the Gospel of S. Luke, do hold that Jechonias was the natural 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 sworn, Jer. 22. 28. and he will not repent, Psal. 110. 4. that he should die childless to the Throne, and his repentance could no more repeal this Oath of God, than the prayer of Moses did the decree of his not entering into the Land.  
[A●d Salathiel begat Zorobabel.] Salathiel begat Pedaiah, and Pedaiah begat Zorobabel, 1 Chron. 3. 18, 19 But because, when the masculine Line of Solomon's house failed in Jechonias, the dignity turning over to the Line of Nathin, first settled upon Salathiel, but first showed itself eminent in Zorobabel, therefore constantly, when mention is made of Zorobabel, he is not called the Son of Pedaiah a man of no action but obscure, but the Son of Salathiel, in whom the honour of that Family began. For Jechonias was as a signs plucked off, Jer. 22. 24. and Zorobabel was set on again 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 memorial either of Abiud, his Son named here, or of R●b●s● his Son named by St. Luke. But as in Scripture it is ordinary for one man to have several names, so is it to be understood of these. The eldest Son then of Zorobabel, to whom the honour lately fall'n upon that house was to descend, was called Mesullam. Either in memorial of Solomon, the glory of whose house was transferred to him [and so he 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 recompense of the failing of that, is made by the succession of Salathiel in its stead, well might Zorobabel in whom it first showed, 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 Father's glory: And his second brother Hananiah, was also called Rhesa, that is, The chief, or principal, because of Christ's descending from him. These things we have now but by conjecture, but that we may take the bolder, because the Text in the place alleged in the Chronicles, hath set these two Sons of Zorobabel apart and distinct from the rest of their Brethren, as if for some special thing more remarkable than they. But there is no doubt but the Evangelists in naming them by these names, had warranty from known and common Records to justify them in it.  
Ver. 17. [Fourteen generations] In every one of these several foureteens, they were under a several and distinct manner of Government, and the end of each fourteen 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 fourteen brought their state to glory in the Kingdom of David: The second, to misery in the Captivity of Babylon: And the third, to glory again in the Kingdom of Christ.  
The first begins with Abraham that received the promise, and ends in David, that received it again with greater clearness. 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 people's 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 between. And from the same da●e doth Ezekiel count and reckon the captivity through all his book, as Chap. 8. 1. & 20. 1. & 26. 1. & 29. 1. & 31. 1. & 32. 1. & 40. 1.  
The wholesum of the three fourteens, 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, etc.] That is, to dwell together in the same house. Nay, it is very probable, that as yet they dwelled not in the same Town, but Joseph in Caperclaw, and Mary in Naz●●e●.  
Verse 19 [To make her a public example] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A word used by the Lxx, Num. 25. 4. Ezek: 28. 17. etc. And by the New Testament, Heb. 6. 6. And ever, saith Erasmus, in an evil sense. 〈◊〉 hath strangely translated this clause, Non lo volendo Publicare: and divers of the Papi●●s have more strangely expounded it, a 〈◊〉 volens trad●cere, not willing to taker her to himself, or to his o●ne house: and why? Because he thought himself unworthy of her society: and because the brightness of her face was such, that he could not look upon it: And he thought it more possible for a woman to conceive without a man, then for Mary to sin.  
And thus will they make Joseph to divorce his wife, or at least to use unkindly, for her too great excellencies.  

* OF 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divorce her: as Mat. 5. 31. & 19 7. Mark. 10. 4. Luk. 16. 18. Erasm. Voluit cl●●culum ab ea diver tere; And so Brucioli, La v●lse occultament lasciare: making Joseph a patient in the divorce, rather than an agent, or rather divorcing himself, then her.  [To put her away privily] The Law bound him not to bring her, either to shame by trial before the Priest, Numb. 6. or to punishment by the sentence of the Judges. The adulteress indeed was to be put to death, if she 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 took a wife, and hated her, Deut. 22. 1●. he might bring her to trial, and upon conviction to punishment: but it he love her for all his suspicion, and will connive at her fault, and not seek her death, he is at liberty to connive and tolerated by the Law so to do, and blameless if he did it, as Judg. 19 2, 3. But if a couple were deprehended in the act of adultery, then must there be no connivance, Deut. 22. 22. explaining Levit. 20. 10. And the case of the unbetrothed damosel, 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 be said to be just when in this very matter that is now in hand he violateth: It is answered by denying that he violated the Law: For that tolerated him thus to do.  
Vers. 21. [Jesus, for he shall save] Rabenn haccadesh saith, Because M●ssias shall save men, he shall be called Joshua. But the Heathens of another Nation, which shall embrace the belief of him, shall call ●is name Jesus: And this is intimated, in Gen. 49. Chi jabho shilob: until Shil●h come. Vid. Galatin. lib. 3. cap. 20.  
Vers. 23. [Behold, a Virgin] The Jews seek to elude this Prophecy of Isaiah by expounding it, either of the Prophet's wife, as Isa. 8. 3. or of the King's wife; and from Prov. 30. 19 they plead that Almah doth not strictly signify a virgin, but a woman that hath known a man.  
Answ. 1. There are three words in the Hebrew, that signify and betoken Virginity, but this most properly: First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Virgin, but not always: for it properly denoteth a young woman; yea▪ though she be 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 be 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 be not a Virgin: Bethulah, a Virgin though she be 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 sign to Ahaz, that Almah should bear a Son: now for one that had known a man to do so, were no sign at all. See Galatine. lib. 7. cap. 15.  
[They shall ca●l his Name Emmanuel] Nomen naturae, not impositionis, they shall own 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, than had this word needed no interpretation, and it had been very hard to have interpreted it, but by the same word again. Secondly, the Jews 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 coming 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 own 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, unless it were such as had gained the Hebrew tongue by study, used it in the translation of the Lxx, or the Greek, and it was requisite that the Penmen of the New Testament should write in that language, and according to their stile [as Paul writing for, and to Romans, and Matthew and he to Hebrews] 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 himself by the name of two Greek 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 be taken up again.     

SECTION V.  

S. LUKE. CHAP. 1.  
The Birth and Circumcision of John the Baptist, and the tongue of his father restored, etc.  

Vers. 57  
NOw Elisabeths' 
a Though the conceived her child above the course of nature, yet his time in the womb was according to it.  full time came that she should be delivered, and she brought forth a Son.  
58 And 
b Hebron was inhabited by Aaronites: but the fields and villages about with children of Juda, Josh. 21. 11. These two are Elisabeths' neighbours and cousins.  her neighbours, and her cousins heard how the Lord had 
c Greek, Had magnified mercy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Psal. 18. 50. the Hebr. and Lxx and Psal. 1●6. 2.  showed great mercy upon her, and they rejoiced with her.  
59 And it came to pass on the eighth day, they came to circumcise the child, and they called him Zacharias, after the name of his father.  
60 And his mother answered and said, Not so, but he shall be called John.  
61 And they said unto her, There is none of thy kindred that is called by this name.  
62 And they made signs to his father, how he would have him called.  
63 And he asked for 
d Vulg. Pugillarem. of which see Plin. lib. 13. cap. 11. E ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Batrachom.  a writing table, and wrote, saying, His name is John, and they marvailed all.  
64 And his mouth was 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifieth both to ●p●n and to unloose, and so the losing of his tongue, which is not expressed in the Greek, toidem verbis, is implied in the word OF 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an Hebraisme.  opened immediately, and his tongue loosed, and he spoke, and praised God.  
65 And fear came on all that dwelled round about them, and all these sayings were noised abroad throughout all the hill Country of Judea.  
66 And all they that had heard them, 
f See Gen. 37. 11. Prov. 2. 1. & 3. 1. & 7. 1.  laid them up in their hearts, saying, What manner of child shall this be? 
g Vulg, For the hand of the Lord was with him: contrary to the orig. Arab. and Syr.  and the hand of the Lord was with him.  
67 And his Father Zacharias was filled with the Holy Ghost, and prophesied, saying,  
68 Blessed be the Lord God of Israel, for he hath visited and redeemed his people:  
69 And hath raised up a horn of salvation for us, in the house of his servant David.  
70 As he spoke by the 
h [By the mouth] that is by the m●●●s one number for another, as tree for trees, Gen. 3. 1. frog for frogs, Exod, 9 2. etc. yet is the observation of Albertus magnus, ingenuous and true. All th● Prophets spoke of Christ, un● o'er, things so ungreeable, as if they had all specken with one mouth.  mouth of his holy Prophets, which have been since the World beg●n.  
71 
i In the Orig it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salvation or deliverance, and so in the Arab. and Vulg Lat. now it may be read either in apposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in vers. 69. He hath raised up an h●rne of Salvation, namely, salvation from cur enemies, or in subsequence to the verb he spoke, verse 70. He spoke by the mouth of his holy Prophets of Salvation: and this is the more genuine and proper, Bez●.  That we should be delivered from our enemies, and from the hands of 
k Two phrases used to heighten the sense, 2 Sam. 2●. 18. 41. Psal 44. 10. & 68 1. & 19 23. & 106. 16.  them that hate us.  
72 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Josh. 2. 12. 2 Sam 9 1. etc. The Syr. reads conjunctively, And he hath showed mercy; and so doth the Arab. the other clause, And he hath remembered.  To perform the mercy promised to our forefathers, and to remember his holy Covenant,  
73 
m ●p●or: In the accusative case, either in apposition to Cor●u Sa●●is, vers. 69. as Tollet, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood, as Calvin● or following the verb To perform in vers. 72. As the Syr. and an old English. or that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governeth two cases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The oath which he swore to our Father Abraham,  
74 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This clause standeth in the Orig. and in all translations in the end of the vers. preceding. See Syr. Arab. Vulg. France, Spain, Dutch, D●●date, V●●ab▪ Erasin. Beza, etc.  That he would grant unto 〈◊〉, that we being delivered out of the hands of our enemies, might serve him without fear,  
75 In holiness and righteousness before him all the days of our life.  
76 And thou child shalt be called the Prophet of the ●most Highest, for thou shalt go● before the face of the Lord, to prepare his ways.  
77 To give knowledge of salvation unto his people, by the remission of their sins.  
78 Through 
† Greek: The Bowels of mercy.  the tender a-mercy of our God, whereby the dayspring from an high hath visited as.  
79 To give light to them that sit in darkness, 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 showing unto Israel.   

Reason of the Order.  
THe order of this Section may be briefly contrived, and illustrated, thus. Elisabeth when Mary cometh to her, wa● about sermoneths gone with child, Luke 1. 26. 36. and about nine months when she departed from her, vers. 56. She coming to her own 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 year, was John Baptist borne and cicumcised; who was to bring in Baptism in stead of Circumcision: as may be apparent by observing the time of the Angel gabriel's appearing, and message to his father Zacharias, in the preceding Calendar, and it shall be to the full explained and proved hereafter, when we come to treat of the time of our Saviour's birth.   

§ And they called his name Zacharias.  
A thing hardly to be paralleled again 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 aftertimes reserve this custom 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 special reason, as Gen. 29. 32, 33, 34, 35. and 30. 6, 7. etc. 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 be so, or no; as appeareth by jacob's changing Ben-oni, into Benjamin. Now Zacharie being dumb, 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 he in circumcising, that is the man appointed to be the first overthrow of Circumcision, by bringing in Baptism instead of it.  
R. Solomon from the Talmud in Sanbedrin, expoundeth Jerem. 25. 10. I will take from them the sound of the millstones, and the light of the candle, to this sense. The sound of the millstones, 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 itself. Thus do they confess a decay of Circumcision to be foretold by the Prophet, and yet they stick not to deny most stiffly, that Circumcision must ever decay.  
Vers. 63. [He 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 be brought the Letter to the King of Israel, saying; not that Naaman that brought the Letter, spoke the words that follow, but the Letter itself spoke them.  
[John] The Lord hath been gracious. A name most fit for him that was to be the first Preacher of the Kingdom of grace, and to point out him that was grace itself. 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 be 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 believing doth open it again. 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 struck dumb: but upon the circumcising of his child, and recovery of his faith, the danger is removed▪ as Zacharies dumbness is at such a time a●d occasion; as Psal. 116. 10. He believeth, 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, Arabic, Vulgar Latin, 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 miraculousness, 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 been in former times.  
[And the hand of the Lord was with him] Either the special favour and assistance of the Lord, as Ezra 7. 6. and 8. 22, etc. or the gift of Prophecy at capable years, as 1 Sam. 3. 19 for so the hand of the Lord doth signify, Ezek. 1. 3. & 37. 1. & 40. 1. Psal. 80. 17. 1 Chron. 28. 19  
Vers. 68 [Redeemed] Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath made or▪ wrought redemption: In the very phrase implying a price paid, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth. It is used again, Chapt. 2. 38. and by the Lxx, Psal. 111. 9 and 130. 7. and by Theodotion for satisfaction, Prov. 6. 35.  
Vers. 69. [An horn of salvation] Psal. 18. 1. 2 Sam. 22. 3.  
Vers. 70. [Which have been since the world began] Adam's calling his wife's name Eve, or life, in apprehension of the promise of the seed of the woman, that should break the head of the Serpent: Eves calling her Son's name Cain, a purchase; because she had obtained a man, even the Lord, or the Lord to become a man; and her naming her other Son Sheth, or settled, etc. these were Prophecies that spoke of Christ, from the beginning of the world.  
Vers. 71. [That we should be saved from our enemies] This hath sweet reference to the promise given at the beginning of the World; from which time he had traced Prophecies in the verse preceding. I will put enmity betwixt thee and the woman, and between thy seed, and her seed: He shall break thine head, Gen. 3. 15. Where, in the former words of the verse, I will set enmity, etc. there is an expression who are our enemies; namely, the Serpent and his seed: and in the latter, he shall break thine head; there is an intimation how we shall be saved; namely, by Christ's breaking the head and power of Satan. So that the former verse and this being laid together, they arise unto this sense, that all the Prophets from Adam and upward, had their eye upon the promise in that garden, and spoke of salvation and delivery by Christ, by his breaking the head, and destroying the kingdom of the devil.  
Vers. 76. [The Prophet of the Highest] As Aaron to Moses, Exod. 7. 1. Prophecy had been now very long decayed, and but little thereof had been under the second Temple: it is now reviving in an extraordinary manner: and this child is to be the first of this race of Prophets that is in rising, and to be the Harbinger of Christ himself.  
Vers. 77. [To give knowledge of salvation by remission, etc.] The knowledge of salvation that the Law held forth at the first view, was by legal righteousness, and absolute performance of what was commanded: but John who was to begin the Gospel, brought in another Doctrine, and gave the people knowledge of salvation by another way; namely, by the remission of sins, as Rom. 4. 6, 7. And this is the tenor of the Gospel.  
Vers. 78. [The dayspring from an high] Greek: A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the Lxx to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The branch, Esa. 4. 2. Jer. 23. 5. Zech. 3. 9 & 6. 12. the name of Christ, and so it may be understood of Christ's personal coming and appearance amongst men: as God is said to have visited Sarah, Gen. 21. 1. that is, not only in merciful dealing with her, as to give her a child, but also in personally coming unto her in visible appearance, as Chapter 18. 14. At the time appointed I will return, etc. Or it may be taken in connexion to the sense of the Verses preceding: That after the defect of Prophecy, the dawning of that gift, and after the darkness of the doctrine of salvation, as it was in the law, the dayspring of it from an high came now to visit us, in the brightness of the Gospel.  
Vers. 80. [And was in the deserts] Of Ziph and Maon, 1 Sam. 23. 14. 25. which were places not far from Hebron, where John was borne; Josh. 15. 54, 55. His education was not in the Schools at Jerusalem, but in these plain Country Towns and Villages in the Wilderness.  
[Till the day of his showing unto Israel] That is, when at thirty years of age he was to be brought to the Sanctuary service; Num. 4. 3. to which he did not apply himself as the custom was, but betook himself to another course.     

SECT. VI  

S. LUKE, CHAP. II.  
CHRIST borne; published to the Shepherds; rejoiced in by Angels; circumcised; presented in the Temple; confessed by Simeon and Anna.  

AND it cam● to pass in those days, that there went out 
a [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the Greek: in Dan. 6. 8. 12.  a decree from 
b Caesar, the common name of the Roman Emperors; as Abimelech of the Philistims Kings, Ols. 34. in tit. and Pharaoh of the Egyptians: from Julius the first Emperor, who was of this name; but the name Caesar was long before him, see Plin. lib. 7. cap. 9  Caesar Augustus, that 
c As Ezr 12.  all the World should be taxed.  
2 And this taxing was first made, when 
d In the Roman Historians he is called Quirinus.  Cyrenius was Governor of Syria.  
3 And all went to be taxed every one into his own City.  
4 And Joseph also 
e Taking a journey in Scripture, be it whither soever it will; is called indifferently, a going up, or going down, as Numb. 16. 12. 14. Jer. 21. 2. Judg. 16. 18. Gen. 42. 3. Judg. 15. 8. 1 Sam. 2. 10.  went up from Galilee out of the City of Nazareth into Judea, unto the City of David, which is called Bethlehem; because he was of the flock and lineage of David;  
5 To be 
f This word here, and in vers. 1. 3. hath various translations. That they might be enrolled. Syr. Arab. Rhem. That they might profess, Vulg. Erasm. That they might be taxed, Erasm. again, and our English: All these laid together, make up a complete description of the manner of their taxing. First, they were taken notice of, who were in every Town and City, and were enrolled, upon their inrolling they professed subjection to the Roman State; and upon this profession they paid some money, at which they were assessed.  taxed with Mary his espoused wife, being great with Child.  
6 And so it was, that while they were there, the days were accomplished that she should be delivered.  
7 And she brought forth her firstborn Son, and 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: See the Gr. in Job 38. 6. & Ezek. 1. 4. some deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To rend, conceive that, is meant, that his swaddles were poor and ragged, and that this is expressed as a particular of his abasement.  wrapped him in swaddling clothes, and laid him in a manger; because there was no room for him in the Inn.  
8 And there were in the same Country, Shepherds abiding in the field, keeping watch over their flock 
h Christ borne by night, for if he were borne by day, why should the revealing of it be forborn till night?  by night.  
9 And ●o, the Angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid.  
10 And the Angel said 
a This message of the Angel, as it was full of comfort, so also was it of plainness, according to the condition of the men to whom he spoke.  Fear not, for behold I bring you good tidings of great joy, which shall be to all people.  
11 For unto you is borne this day in the City of David, a Saviour, which is Christ the Lord.  
12 And this shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger.  
13 And suddenly there was with the Angel, 
b Or the multitude,  a multitude of the Heavenly host, praising God, and saying,  
14 
c Or the good will of God towards men, is glory to God in the Highest, and peace on the earth.  Glory to God in the Highest, and on earth peace, good will towards men.  
15 And it came to pass, as the Angels were gone away from them into Heaven, the 
d It hath been held that these Shepherds were about the Tower of Ed●r, Gen. 35. 21. and that this was about a mile from Bethlehem.  Shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.  
16 And they came with haste, and found Mary and Joseph, and the babe lying in the manger.  
17 And when they had seen it, they made known abroad the saying which was told them concerning this Child.  
18 And all they that heard it, wondered at those things which were told them by the Shepherds.  
19 But Mary kept all these things, and pondered them in her heart.  
20 And the Shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.  
21 And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the Angel, before he was conceived in the womb.  
22 And when the days of her purification 
e Levit. 12.  according to the Law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord.  
23 As it is written in the Law of the Lord, 
f Exod. 13. 1.  every male that openeth the womb, shall be called holy to the Lord.  
24 And to offer a Sacrifice according to that which is said in the Law of the Lord, 
g Mary's poverty in that her hand could not reach to a lamb, which was the proper offering that the Law required, Levit.  a pair of Turtle Doves, and two young Pigeons.  
25 And behold, there was a man in Jerusalem, whose name was Simeon, and the same Man was just and devout, waiting for the consolation of Israel, and 
* The spirit of Prophecy. It had been long a stranger among the nation, even ever since the death of Zachary & Malachi, but is now begun to be restored, to speak of the great Prophet near at hand.  the holy Ghost was upon him.  
26 And 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word is used again in this sense, Mat. 2. 12 22. Act. 10 22. Heb. 11. 7. & by the Lxx, 1 Kin. 18. 27. and in another sense, Act 11. 26.  it was revealed to him by the holy Ghost that he should not see death before he had seen the Lord Christ.  
27 And he came by the Spirit into the Temple, and when the Parents brought in the Child Jesus to do for him after the custom of the Law.  
28 Then took he him up in his arms, and blessed God, and said:  
29 Lord, now lettest thou thy servant depart in peace according to thy word.  
30 For mine eyes have seen * thy salvation,  
31 Which thou hast prepared before the face of all people.  
32 A light to lighten the Gentiles, and the glory of thy people Israel.  
33 And Joseph and his Mother marvelled, at those things which were spoken of him.  
34 And Simeon blessed them, and said unto Mary his Mother, Behold, this child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against.  
35 (Yea, a sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed.  
36 And there was one 
h Compare 1 Sam. 1 & 2.  Anna a Prophetess, the daughter of 
i In Hebrew it would be written Penuel, as Gen. 32.  Phanuel, of the Tribe of Aser, she was of a great age, and had lived with an husband seven years from her Virginity.  
37 And she was a Widow of about fourscore and four years, which departed not from the Temple, but served God with fasting and prayer night and day.  
38 And she coming in at that instant, gave thanks likewise unto the Lord, and spoke of him to all them that looked for redemption in Jerusalem.  
39 And when they had performed all things according to the Law of the Lord, they returned into Galilee, to their own City Nazareth.   

Reason of the Order.  
THe dependence of the beginning of this Section upon the end of that that went before, doth even prove and confirm itself. For after the story of the birth of Christ's forerunner, and the relation of what happened and befell at that time, what could be expected to come next in order, but the birth of Christ himself? Especially, since none of the Evangelists mention any thing that came between.   

Harmony and Explanation.  
Ships shall come from the coasts of Chittim, and shall afflict Ashur, and shall afflict Heber, Num. 24. 24.  
THat by Chittim is meant Italy, or the Romans, it is not only the general opinion of the Jews, as may be seen in their Targums, and in other writers, but of the most Christians also, yea of the Romanists themselves, whom the latter part of the verse doth so nearly pinch: As see their vulgar Latin, and Lyranus upon the place.  
This Prophecy was fulfilled when the power of Rome first set her foot upon the neck of the Hebrews by the conquest of Pompey: but especially when she tyrannised over Christ, the chief child of Eber, even before, and at his birth, as in this story, but chiefly in condemning him to death, as in the story of his passion.  
As Jacob had before told that the Jews at Messias his coming should be under the Subjection of a Foreign Nation, so doth Balaam in this Prophecy show who that Nation should be. And this the more ancient and more honest Jews took notice of, and resolved that Christ should come in the time of the Roman Empire, and near to the destruction of the Temple by it: So in the Talmud they question What is the name of Messias? Some answer, Hhevara Leprous, and he sitteth among the poor in the gates of Rome carrying their sicknesses, Sanhedrin.  
The Chaldee Paraphrast likewise on Esa. 11. 4. readeth thus, With the speech of his lips shall Messias slay Romylus the wicked one: or the wicked Roman, showing at once his opinion of Christ's coming in the time of the Romans, and also of the Romans being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked one, after a singular manner. Augustus was the second Emperor of the Romans, or rather, the first that was entire Monarch: for Julius Caesar his Uncle and Predecessor, had hardly enjoyed any Monarchical government at all, nor did Augustus of many years neither: till he had outed Lepidus, and overcome Anthony, which were copartners with him in the dominion.  
His name Augustus was given to him for his worthy administration of the Commonwealth: For before-time he was called 
a Dion.  C●pias, and 
b Sueton.  Thurinus, and Octavianus, and had like to have been named Romulus, as a second founder of the City, but by the advice of Munacius Planous he was named Augustus, which importeth sacredness and reverence.   

SS. That all the world should be taxed.  
To so●vast an extent was the Roman Empire now grown, from Parthia to England, and they two also included, that it was a world rather than one dominion: And so did their own Authors boast it in those times: as, Caesar Regit omnia terris: Divisum imperium cum Jove: Totum circumspicit orbem: 
Virgil, Ovid, Florus.  Terrarum orbis imperium, and such like speeches usual among them, both in Poesy and Prose. This huge and unwieldy body, of so large and spacious a dominion, Augustus had now reduced to the healthful temper of peace and quietness: which is the more remarkable, by how much the more wars had been more frequent, and more bloody but a little before. For never had that Empire felt so great distemper within itself, as it had done of latter times, in the civil wars betwixt Sylla and Marius, betwixt Julius and Pompey, betwixt Augustus and Antony: not to mention the continual wars that it had abroad. It had not been very long before this time that the Evangelist speaketh of, when both Rome itself, and the rest of the world was at that pitiful plight that Polybius speaketh of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 2.  That the Romans were forced to send to Prolomy, King of Egypt, for a supply of corn, because there was a great scarcity and dearth among them. For in Italy all their corn was destrayed even to the gates of Rome, by the Soldiers, and abroad there was no help nor supply to be had, there being wars in all parts of the world. But now is there an universal Peace, not only in the Roman Empire [so that the Temple of Janus was shut up, which it never used to be when any wars at all were stirring,] but if we will believe Crantzius, even in those parts and Countries, where the Roman power had not yet set her foot; as Denmark, Norway, and those Northern Climates, there was so great a peace, that in some places there, Money and Jewels were hung up by the high way, and there was neither Thief nor Enemy to take them away. Such times became the coming of Shilob the Peaceable one, Isa. 6. 9 And such a beginning was befitting the Gospel of Peace.  
Augustus' having brought the Empire under this quiet obedience, like a politic Prince will have it all taxed, and brought into the Subsidy Book, that he might know the extent of his command, of his strength and of his revenues.  
And thus we see and may observe Rome come to its entire and absolute Monarchy but at this time, and the state and power that should persecute Christ in his Members to the end of the world, beginning and borne as it were, at the very same time when Christ himself.  
Augustus, as 
c Annal. 〈◊〉. 1.  Tacitus recordeth of him, did cause an account to be taken of all the Empire, and himself had a Book & Record of it written out with his own hand. Opens publieae continebantur: quantum civium sociorumque in armis: quot classes, regna, Provinciae, tributa aut vectigalia, & necessitates ac largitiones, quae cuncta, suae manu perscripserat Augustus: which contained the public revenue, the number of Citizens or confederates in the Armies: what Shipping: Kingdoms: Provinces: Tributes or Subsidies: and relief money, and beneficences. Dion also in the life of Augustus, and much also about this time, mentioneth a tax laid by him upon those that dwelled in Italy, whose estates were not less than five thousand Sesterces: and poorer than these he taxed not.   

Ver. 2. This taxing was first made when Cyrenius was Governor of Syria.  
The Tax is dated by the time of Cyrenius his Governing of Syria: First, because Judea was annexed to Syria, as a member of it: and in naming the one, the other is included. Secondly, hereby the loss and want of the Sceptre and Lawgiver in the Tribe of Judah is the better seen, for the subjection of the Jews by this is showed to be in the third degree. They subject to Herod, Herod to Cyrenius, and Cyrenius to Augustus. Thirdly, from Syria had Israel had their greatest afflictions, that ever they had in their own Land; as by Gog and Magog, Ezek. 38. or the house of the North, Dan. 11. And Luke deriving the taxing of the Jews from Syria, calleth those things to mind: and sayeth as it were the last verse of Dan. 11. and the first of Dan. 12. together.  
The taxing is said first to be made in his time: As first, denying, that ever there was such an universal taxation in the Empire before, for the Empire was never in that case of universal quietness to be taxed before: And secondly, importing the taxes of that Country that followed after: [Augustus at this very time laying the platform subjection and submission of the Empire for succeeding posterities:] And here, [let it be said again] in exact propriety beginneth the Roman Monarchy: and is far from being any of the four, Mentioned Dan. 2. or 7.  
Josephus 
c Antiq. lib. 18. cap. 1.  mentioneth Cyrenius his coming into Syria, after Archelaus his death, To do justice and to assess and tax every man's goods, and he came into Judea, which was now annexed to Syria, and did so there: Now Archelaus reigned after Herod, Mat. 2. and reigned till Christ was about ten years old, forten years he reigned, as saith the same Josephus 
d Anttq. lib. 17. cap. 15. : and therefore either Cyrenius came twice into Syria to lay taxations, as Funccius concludeth, or else Josephus faileth here, as he doth not seldom elsewhere in Chronology.   

Ver. 3. And all went to be taxed.  
This taxing was first by Kingdoms and Countries, then by Cities and Towns, and then by poll: First, Kingdoms and Provinces were divided one from another. Secondly, Cities and Towns in every Kingdom and Province, were also particularised, and notice given that every one should repair to the place to which by stock and descent they did belong. Thirdly, the people being thus convened in their several Cities, their names were taken and enrolled, and so the Greek word here used doth signify in the nearest propriety. Then did they make profession of Subjection to the Roman Empire, either by some set form of words, or at least by payment of some certain sum of money which was laid upon every poll.  
And now, first, are the Jews entering under the yoke of that subjection which they never cast off again, but it pressed them into a final desolation even to this day. Secondly, They had voluntarily brought this misery upon themselves in calling in the Romans in their civil wars. Thirdly, No spark of their former freedom and authority is left among them for their King and Lawgiver is clean gone. Fourthly, they are now to be enrolled, and registered for vassals to all succeeding generations. Fifthly, they must now leave their own occasions, and many of them their own houses to attend their own bondage and misery: And thus It is in the words of our Rabbins, if thou see a generation that hath many afflictions, then look for the Redeemer: from Isa. 59 17, 18. Jer. 30. 6, 7. etc. D. Kimch: in Isa. 59   

Ver. 4. And Joseph also went up from Galilee, etc.  
Whether it were for the fear of Herod that had a murderous spite at the stock of David, or for the more commodiousness for his trade, or for whatsoever else it was that Josoph a Bethlehemite became a resident in Galilee, surely it was the wondrous disposal of the Lord that a decree from Rome should bring him now from Galilee to Bethlehem, that the Prophecy of Christ's being borne in that place might take effect.   

Ver. 7. She brought forth her firstborn.  
This is to be understood according to the propriety and Phrase of the Law, agreeable to which it speaketh. Now the Law speaking of the firstborn, regardeth not whether any were borne after or no, but only that none was borne before. As Hur is called the firstborn of Ephr●●●, 1 Chron. 2. 5. and yet no mention of any child that she had after: So Christ is here called the firstborn, not as though she had any children besides, but to show that in him was fulfilled what was typifyed by the firstborn under the Law, who was as King, Priest, and Prophet, in the Family, and holy to the Lord.  
And so likewise in that sp●●ch of Matthew, chap. 1. 25. He knew her not till she had brought, f●rth her firstborn: It implieth not that 〈◊〉 knew her after, for the word till enforceth no such thing, as see the Geneva notes upon the place; but the Evangelists intention is to clear the birth and generation of Christ from any carnal mixture of Joseph and Mary, before he was borne.  
And here it is not unseasonable to look a little narrowly into the time of our Saviour's birth, namely, the time of the year, ●● which he was borne, as we have done into the year itself, or the time of the world, heretofore.  
The year of the world, as we observed then, was, 3928.  
The year of Augustus is neither so necessary to seek, nor so ease to find: partly, because there is some difference among Historians about the number of the years of his Reign, and partly because there may be some about the year of Tiberius, in which Christ was Baptised, from which we should count backward: For though it be said that John came Baptising in his fifteenth year, Luk. 31. yet may it be questionable, whether he Baptised Christ in that year or no: But not to swarve from the most common consent of Roman Historians, that say that Augustus Reigned six and fifty years, and of Christians that hold that Christ was baptised in the fifteenth of Tiberius, then may it be readily concluded that he was borne in the forty second of Augustus.  
The time of the year at which he was borne, hath been much mistaken, being concluded upon, at the latter end of December: This mistake did first arise by another: for it being misunderstood that Zacharias was the High Priest, and that he was in Sancto Sanctorum, on the expiation day, when the Angel Gabriel appeared unto him, they could do no less than conclude, that John was borne in the middle of Summer, and Christ in the middle of Winter. A time very unfit for people to travail to their several Cities to be taxed, but far more unfit for Shepherds to lie abroad in the fields all night.  
For finding out therefore the true and right time of his Nativity, these things are to be taken into consideration.  
First, That the time that Christ lived here upon the earth, was two and thirty years and a half, exactly: And so long did David Reign in Jerusalem, 2 Sam. 5. 4, 5.  
This time was divided into two unequal parts: twenty nine years complete he spent as a private man before he was baptised, for it is said, he began to be thirty, or was entering upon his thirtieth at his Baptism, Luk. 3. 23. And three years and an half from his Baptism to his death: This sum was precisely told of by the Angel Gabriel, Dan. 9 27. In half that week shall he cause sacrifice and oblation to cease: And is plainly parceled out by Passovers and other circumstances of time, Mat. 4. 2. Job. 1. 29. 35. 44. & 2. 1. 13. & 5. 1. & 6. 4. & 13. 1.  
Secondly, That the time of Christ's death was at Easter, or their Passeover, as is most plain by all the Evangelists.  
Thirdly, That he living just two and thirty years and a half, and dying at Easter; it must needs follow that he was borne about the middle of the month Tisri, which answereth to part of our September; And it is not only probable, but also necessary, if he lived thirty two years and a half exactly; that then as he died upon the fiftheenth day of the month Abib, or at the Passeover; so that he was borne about the fifteenth day of Tisri, at the Feast of Tabernanacles: a month and a Feast, that had been exceedingly renowned in ancient times. In this month the World had begun, and sin had entered into it. In this month were all the Father born before the Flood, as the Jews aver, and reason confirms it. From this month began the circle of the year from the Creation, to the redemption out of Egypt. From this month began the typical year of Jubilee in the ages after. And in this month were the three famous Feasts of Trumpets, of Expiation, and of Tabernacles. And like glorious things may be observed upon the Feast of Tabernacles itself: At that very time did Israel fall upon the making of the Tabernacle in the wilderness, Exod. 35. At this very time was the consecration of the Temple, 1 King. 1. 8. 2. And at this very time, was our Saviour borne, and began to carry the Tabernacle of his flesh; and at this very time was he Baptised, and began the Ministry of the Gospel. So that here appeareth one addition more to the present misery and subjection of the Jews at the time of this tax; that not only they must leave all their occasions, to wait upon their own taxing, and promote their own bondage, but that they must neglect a main part of the service of God, the Feast of Expiation, and the Feast of Tabernacles, as Zech. 14. 16, 17. to attend the Conqueror, and their own thraldom.  
And now, it being considered that John the Baptist was but half a year older than our Saviour, it will be observable how the four points of the year, as it may be so said, were renowned with their conception and nativity. John conceived at the Summer Solstice, and our Saviour at the Winter, John born at the vernal Equinox, and our Saviour at the Autumnal.   

SS. And wrapped him in swaddling clothes.  
This passage is one groundwork whereupon Expositors conclude that Christ was borne without pain to his mother: for that she performed the Midwives p●t herself, and none to help her. A second is this: That he was borne without his Mother's pain, because he was conceived without her pleasure. A third Argument may be fetched from the blessing of propagation given to our first Parents in the Garden. And a fourth from the example of the delivery of the Hebrew women in Egypt: For first, when God gave this blessing to Adam and Eve in their innocency, increase and multiply, Gen. 1. 28. it enabled them to beget children agreeable to their own perfection; that is, holy, righteous, and without any symptoms or consequents of sin, either in themselves, or in the mothers. But they never begat any child thus, because of their sudden fall. What, did this first blessing then utterly fail, and never take effect, in its proper sense and full extent? Could such emphatical words of God to man in innocency, fall to the ground without performance? No, they took place in the second Adam, who was borne according to the full extent and intent of that blessing to our innocent parents; in perfect holiness and righteousness, and without pain to his mother. Secondly, if the Hebrew wonien in Egypt had so quick and easy a delivery, as that they were not like to other women: much more may we think the travail and delivery of the Virgin to have been quick, lively, miraculous and painless, as Esa. 66. 7. Before her pain came, she was delivered of a man child.   

SS. Because there was no room for them in the Inn.  
At the return out of Babylon, the Children of Bethlehem were a hundred twenty three persons, Ezra 2. 21. Now that being four hundred and fifty years past, and somewhat above; to what a multitude might the stock or breed of that City be grown by this time of Christ's birth? This multitude pressing together to their own City, according to the Emperor's edict, the weakest go to the walls, and Joseph and Mary are excluded out of the Inn: and thus the freewoman and her Son, are cast out of doors, as the bondwoman and her Son had been, Gen. 2.   

Vers. 8. And there were Shepherds, etc.  
The Patriarches to whom Christ was more especially promised, were of this vocation, Gen. 47. 3. especially Abraham and David, to whom the promise was more clearly made; peculiarly David who was feeding Sheep near to Bethlehem, when he was taken a Father and type of Christ, 1 Sam. 16. 11, 12. And it doth illustrate the exactness of the performance the more, and doth Harmonise with the giving of it the better, when to Shepherds it is first revealed, is to Shepherds it was first promised. Compare this with the Visions of Jacob and Moses with their flocks, Gen. 31. 10. Exod. 3. 3. and of Sampsons' mother in the field.   

SS. Keeping watch over the flock by night.  
Greek, [Keeping the watches of the night] For the night was divided by the Jews into four watches of three hours a piece. The first, or beginning of watches, is mentioned, 〈◊〉, 8, 19 The second, and third, Luke 12. 38. The fourth, Mat. 14. 25. this was called, also the morning watch, Exod. 14. 24. Howbeit, the Tal●●ud, from Judg. 7. 19 divideth it only into three Be it the one or the other, these Shepherds it seemeth observed such an order, as that they watched by course, while others slept: or not to take it so very strictly, they lay now in the fields, and watched their flocks all night, which had been in a manner impossible to have done, in the deep of winter, at which time our Calendar hath placed Christ's Nativity.   

Vers. 9 The glory of the Lord 〈◊〉, etc.  
That is an exceeding great glory, for so do the Hebrews heighten their expressions, as Cedars of the Lord, that is, goodly Cadars: Such an exceeding great glory shone about Paul, Act. 26. 13. That at noon day, this in the dead of the night.   

Vers. 13. A multitude of the Heavenly best, etc.  
It might not unproperly be rendered, The multitude; as importing that all the Choir of Angels, or the whole multitude of that celestial Militia, was now knit together in a consort, for the praises and acknowledgement of Christ: according to that of the Apostle, Heb. 1. 6. When he bringeth in the first-begotten into the world, he saith, And let all the Angels of God worship him. And thus as all the Angels sang at the beginning of the old world, of at the Creation, Job 38. 7. So do they at the beginning of the new, and of the redemption.  
Angels are called the Heavenly host, 1 King. 22. 19 Job. 25. 3. And in this sense, Rab. Menahem understandeth, Gen. 2. 1. Thus were the Heavens and the Earth finished, and all their Host, that is, faith he, the Angels whose Creation Moses nameth not elsewhere.   

Vers. 14. Glory to God in the Highest, etc.  
The last words of this verse, the Vulgar Latin readeth, to men of good will; contrary to the Syrian, Arabic, and to the ancient Greek Copies, as appeareth by Greg. Nazi●nzen, Orat. 42. Andrea's Jerusolomitanus, in Orat. de Salutatione Angeli, etc.  
The whole Verse is but one Proposition or Axiom, in which the last clause of all is the subject, and the two former are predicated of it. And it lieth in this sense, The good will of God to men showed in the Incarnation of our Saviour, when God himself disdained not to take the nature of man, is glory to him in the highest, and is peace upon the earth: And that this is the genuine and proper meaning and posture of the words, may be observed; First, by the conjunction 〈◊〉, And, put between, Glory to God, and peace on earth, and none between them, and good will. And secondly, the very sense and matter itself enforceth this construction: For first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth the same sense here, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth, Mat. 3. 17. and 17. 5. of God's goodwill, or will-pleasednesse with men. Now, secondly, this well-pleasednesse of his, with men, was expressed and evidenced at this time, in the birth of our Saviour, in that God had assumed the nature of men, and it had never been so cleared and demonstrated before. So that, thirdly, the birth of Christ being the occasion of the Angels singing this song, the good will of God towards men revealed, in this his birth, must needs be the subject of their Song. And then fourthly, the other two things expressed in the two other clauses, glory on High, and peace on Earth, must needs be understood as Predicates; seeing that, being laid, to this expression of God of his good will towards men, they are but as fruits and consequences of it. And this reading and construction, how facile and plain is it, in comparison of these intricacies and obscurities, that those readings bring with them, that either break the verse into three distinct axioms, or into two, or that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Genitive case, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Dative, as may be seen in Expositors.  
Now how the goodwill, and well-pleasedness of God towards men, exhibited and showed in the incarnation and birth of our Saviour, did glorify God in the highest, in all his attributes, of wisdom, truth, justice, power, mercy, etc. And how it wrought peace on earth, betwixt man and himself, and man and Angels, and man and man, and man and his own conscience, might be showed at large, if we were common placing in stead of commenting.   

Ver. 21. And when eight days were accomplished for the circumcising, etc.  
It was necessary that Christ should be circumcised, that he might both bear the badge of a child of Abraham, and have upon him an obligation to the keeping of the Law: For he that was circumcised was a debtor to the whole Law, Gal. 5. 3.   

Ver. 22. And when the days of her purification, etc.  
At forty days old, Levit. 12. 1, 2, 3, 4. the Lord cometh to his own Temple: and by an old man, and an old woman, is proclaimed both to young and old, that expected redemption. Herod had heard no tidings of him as yet, by the Wisemen, for otherwise this had been an opportunity for him to have put in practice his bloody and malicious intent. Mary is purified according to the custom of the Law, although she had contracted no pollution, by her childing and bringing forth; partly, that Christ in nothing might be wanting to the Law, and partly, that this might be an occasion, for the first public declaration of him, by Simeon and Anna.   

Ver. 25. A man whose name was Simeon.  
This Simeon seemeth to be he whom the Jewish Authors name for the son of Hillel: and who was the first that bore the title of Rabban, the highest title that was given to their Doctors, and which was given but to seven of them.  
Hillel was the famous head or principal of that School that is so renowned in the Jewish Authors by the name of Beth Hillel. Out of which [as they relate] there came thousands of Scholars, but fourscore especially of most renown. Hillel the old (they are the words of the Talmud) had fourscore Scholars. Thirty of them were fit, on whom the divine Majesty should rest, as it did on Moses: Thirty of them were worthy for whom the Sun should stand still, as it did for Joshua: and twenty were of a middle r●●●e between. The greatest of them all, was Jonathan been Uzziel, that Paraphrased the Prophets in the Chaldee tongue, and the lowest of them was Johanan the son of Zaccai.  
Such a Father had this our Simeon, and so renowned, but himself infinitely were renowned, in the thing that is now in hand, and in his having the Saviour of the world in his arms and heart: Now this is the Genealogy of this man, as it is Recorded by the Jews 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, begat 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 bore the same title, of another stock, Rabban Jobanan be● Zaccai.  
But it may be justly questioned, if Simeon were the man we suppose, namely the Son of Hillel, and the Father of Gamaliel, and if he were so holy and devout a man, and confessed Christ, as this Evangelist relateth of him, how came it to pass that his Son Gamaliel was so far contrary, as appeareth by the education of Paul, in Pharisaical righteousness, and persecution of the Truth?  
Answ. First, it is no strange thing for holy Fathers to have wicked Children: witness Eli, David, Josaphat, and common experience.  
Secondly, it was thirty years from Simeons acknowledging of Christ, to Gamaliels' education of Paul, or little less, and so much time might wear out the notice of his Father's action, if he 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 believe the coming of the Messias, and to wait and wait for his coming, although he defer it: which foolishly they do even to this day, after sixteen hundred years expired since he came. But Simeons' expectation is neither so vain nor so uncertain: For, besides the general expectation of the whole Nation, that the Messias should appear about that time, Luke 19 11. he had it by a special and assured revelation, ver. 26.  
The coming of Christ, is called The con●●●ation of Israel, from Isa. 49. 13. & 52. 9 & 66. 13. Jer. 31. 13. Zech. 1. 17. and such like places, which the Jews do not only apply to the coming of the Messias, but also in their Talmud, questioning what his name should be when as he came, some conclude it to be Menahem, The Comforter, from Lam. 1. 16, In Sanbedr.   

Ver. 26. That he should not see 
* As Psal. 89. 48. & to see corruption. Psal. 16. 10.  death before he had seen the Lords Christ.  
This was the time when the Nation expected that Messias should appear, Luk. 19 11. and began to look for redemption near at hand, Luk. 2. 38. The Angel Gabriel to Daniel, and he to the people had so determinately pointed out the time, Dan. 9 26, 27. that not only Jews 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. etc. Sueton. Virgil, etc.  
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 near at hand, that he, though he were old, yet should not die, till he had seen what he desired: And thus Prophecy, that was departed from Israel so long ago, is returning and dawning to it again, to be as the morning star, to tell that the Sun of righteousness would rise ere long.   

Ver. 35. Yea a sword shall pierce through thine own soul also.  
These words seem to be of the same tenor and intent with those of our Saviour to Peter, Joh. 21. 18. and to tell. Marry of her suffering martyrdom for Christ and the Gospel, as those do of his. For Simeon having in the preceding verse related, how Christ both in his person and in the Gospel, should be as a sign to be spoken against, persecuted, and opposed, yea, saith he, and thou his Mother also, for his and the Gospel's sake, shalt drink of the same cup, and partake of the same lot, for the sword of persecution shall go through thy life also (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often signify.)   

SS. That the thoughts of many hearts may be revealed.  
This clause is linked to the latter end of the verse preceding, and reacheth beyond the Parenthesis that lieth before it, and in conjuncture with the clause before that, it maketh this sense, that Christ's being set up for a sign to be spoken against, or persecution for the Gospel's sake, should detect many men's tempers and affections, which were not descried 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 years 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 be established, and the party witnessed unto, might be the more taken notice of. Her Father Phanuel is named, as either being a noted and well known man in those times, or for the significancy of his name, made good in her, in that she now beholdeth the Lord face to face, as Gen. 32. 30. 31. And thus the New Testament doth by this Prophetess, 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. etc. Phanuel her Father was a Galilean, for in Galilee lay the Tribe of Aser, and from thence cometh a Prophetess now, to declare and publish the great Prophet, that must once appear thence to the wonder of the Nation.   

Ver. 37. Which departed not from the Temple.  
Her constant continuance there might be, either because she was a poor Widow, and so maintained upon the foundation, or because she was a Prophetess, and so lodged in some of the buildings or chambers belonging to the Temple. For so might women do, as 2 Chron. 22. 11, 12.     

SECTION VII.  

S. MATTHEW. CHAP. II.  
Christ at two years old is visited and honoured by the Wisemen: The children of Bethlehem murdered. Herod dyeth soon after. Christ returneth out of Egypt.  

NOw when Jesus was borne in Bethlehem of 
a Vulg. of Juda: and this is conceived by Jerome to be the better reading; because it is so written, ver. 6. But in this verse the Evangelist telleth, it was in Bethlehem of Judea, to distinguish it from Bethlehem in Galilee, Josh. 19 15. and in ver. 6. he saith, it was in the land of Judah, to distinguish it from the lot of Benjamin.  Judea, in the days of Herod the King, behold there came 
b [Wise men] Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word is reserved by the Syr. Arab. Ital. and generally by all Latins, the Fr. readeth it Sages, in the sense of our English.  wise men from the East to Jerusalem.  
2 Saying, where is he that is borne King of the Jews? For we have seen his Star in the East, and are come to worship him.  
3 When Herod the King had heard these things, he was troubled, and all Jerusalem with him.  
4 And when he had gathered all the chief Priests and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Lxx, Exod. 5. 6. Josh. 1. 10. 2 Sam. 8. 17▪ Jer. 36. 10. Ezr. 4. 8. and 7. 12. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 1. 15.  Scriber of the people together, be demanded of them, where Christ should be borne.  
5 They said unto him, in Bethlehem of Judea: For thus is it written by the Prophet,  
6 And thou Bethlehem 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Joh. 1. 4. the Preposition is understood.  in the Land of Juda, art not the 
e the Lxx, in Mic. 5. use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of smallness of number; but Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of smallness of bulk, or dignity.  least among the Princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.  
7 Then Herod, when he had privily called the Wisemen, enquired dililigently of them, what time the Star appeared.  
8 And he sent them to 
f Bethlehem distant from Jerusalem, 35 furlongs, Just. Mart. Apol. 2. Four miles, and almost an half.  Bethlehem, and said, Go and search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also.  
9 When they had heard the King, they departed, and lo the Star which they saw in the East, went before them, till it came and stood over where the young child was.  
10 When they saw the Star, they rejoiced with 
g As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 61. 10.  exceeding great joy.  
11 And when they were come into the house, they saw the young child with Mary his Mother, and fell down and worshipped him: and when they had opened their treasures, they presented unto him gifts 
h Gold and Frankincense they shall bring in Merchandise and also for a present to the King Messias, and for the ●●use of the Lord, D. Kimc. on Esa. 60. 6.  Gold, and Frankincense, and Myrrh.  
12 And being warned of God in a dream, that they should not return to Herod; they departed into their own Country another way.  
13 And when they were departed, behold, the Angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child, and his mother, and flee into Egypt; and be thou there until I bring thee word: for Herod will seek the young child to destroy him.  
14 When he arose, he took the young child and his mother by night, and departed into Egypt.  
15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Out of Egypt have I called my Son.  
16 Then Herod when he saw that he was mocked of the Wisemen, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the Coasts thereof, from two years old and under, according to the time which he had diligently inquired of the Wisemen.  
17 Then was fulfilled that which was spoken by Jeremy the Prophet, saying,  
18 In 
i Rama was the birth place of Samuel, 1 Sam. 1. 19 etc.  Rama was there a voice heard, lamentation and weeping, and great mourning; Rahel mourning for her children, and would not be comforted, because they are not.  
19 But when Herod was dead, behold, an Angel of the Lord appeareth in a dream to Joseph in Egypt.  
20 Saying, Arise, and take the young child and his mother, and go into the Land of Israel: for 
k Compare Exo. 4. 19  they are dead which sought the young child's life.  
21 And he arose, and took the young child and his mother, and came into the Land of Israel.  
22 But when he heard that Archelaus did Reign in Judea, in the room of his Father Herod; he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee.  
23 And he came and dwelled in a City called Nazareth, that it might be fulfilled, which was spoken by the Prophets; He shall be called a Nazarite.   

Reason of the Order.  
TO confirm and prove the Order of this Section and Story, requireth some labour, because of an opinion ancient, and current among men, that crosseth the laying of it in this place. It hath been generally held, and believed, almost of every one, that the Wisemen came to Christ when he was but thirteen days old, and it is written in red Letters in the Calendar, as if it were a golden truth, by the title of Epiphany, at the sixth of January. An opinion which if it were as true as it is common, it were readily known where to place this Story of the Wiseman's coming; namely, between the Circumcision of our Saviour, and his Presentation in the Temple, betwixt Ver. 2. and 22. of Luke 2.  
But upon serious and impartial examination of this opinion, these rubs and unlikelyhoods lie in the way, and make it as incredible for the improbability, as it seemeth venerable for its antiquity.  
First, to omit the length of their journey from their own Country to Bethlehem, their preparation for so long a journey before they set out, and their stay at Jerusalem by the way [for I cannot think that all that passed there while they were there, was done in an instant.]  
Secondly, how utterly improbable is it, that after all this hubbub at. Jerusalem upon the wiseman's question, where is the King of the Jews? And after Herod's curious scrutiny and inquiry where the child should be, and after his implacable indignation upon the Wiseman's deluding or mocking of him as he did conceive, that the child that he had thus eagerly hunted after, should after all this stirring and searching come to Jerusalem, as it were into his very mouth, and there be publicly proclaimed by Simeon & An●● in the Temple, to be the very same that the Wisemen and Herod, though with different intentions, looked after; For first, it is to be observed, that it was seven and twenty days from the time that this opinion bringeth the wisemen to Bethlehem, to the time that Joseph and Mary brought Jesus to the Temple; now it is not imaginable, but that in all this time Joseph, that was but at so few miles distance, should hear what was done at Jerusalem upon the Wiseman's coming thither [if so be they told him not themselves] and how Herod took the matter, when he miss of their unexpected return. Secondly, for aught that can be found in the text to the contrary, it may be well supposed that they had their divine warning not to return again to Herod, while they were at Bethlehem, and Joseph might well be acquainted by them with it. Thirdly, it is not to be doubted but they had dispatched what they did at Bethlehem in far less time than seven and twenty days: [and surely of all men they will not deny this, that will bring them out either of Arabia, or Persia, to Bethlehem in half the time] And as little to be doubted that Herod in the compass of so much time, saw the disappointment of his expectation of the Wiseman's return, and breaketh out into choler against the poor Infants of Bethlehem. Fourthly, now all these things being laid together, how senseless a thing will it be, to make Joseph to bring the child for whom all this business was, under the Tyrant's nose? Fifthly, or if Joseph did not know of all these things, [which is almost impossible] yet how is it imaginable that Christ should have escaped the Tyrant, being at Jerusalem, and so publicly acknowledged and spoken of? It is true indeed that he might have been sheltered by the divine power, but we see by his flight into Egypt, that it was not the will of God to use that miraculous means of his preservation as yet, but another.  
Thirdly, and which is the reason that hath moved me to lay this Story after our Saviour's presentation in the Temple: yea, and to suppose him to be two years old, or thereabout, when the Wisemen came; because the text saith in plain terms, That Herod sem and slew the children from two years old and under, according to the time that he had diligently inquired of the Wisemen: Now his inquiry was of the time of the Stars appearing, Vers. 7. and he slew from two years old and under, according to the time that he had inquired, and therefore how can it be thought otherwise, then that it was two years or thereabout since the star appeared, and consequently so long since Christ was borne? But that this may appear past all exception, and that the opinions that bring the wisemen to Christ before his presentation in the Temple [for there are two several ones to that purpose, that of the thirteenth day mentioned before; and another of some that hold they came not so soon as on that day, but yet within the forty days of Mary's lying in, or before her Purification] let it not be too tedious to the Reader, to take a view of all the Arguments that are, or can be used, for aught I yet understand; either for the confirmation of the two opinions, which we refuse, viz. of the Wiseman's coming before Christ was forty days old, or for the overthrow of this which we embrace, that he was two years old, or thereabout.  
Object. 1. The very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vers. 1. doth import that his birth was but newly passed, being of that nature, as to signify a thing but very lately done, or even in doing.  
Answ. This Grammatical observation is not constantly and currently true. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 1. 18. a word of the very same tense and form, yet signifieth it a thing done above a quarter of a year before, and the word itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in our daily Creed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. speak of things past sixteen hundred years ago.  
Object. 2. The Star appeared two years before our Saviour's birth, but the Wisemen came not to him, till thirteen days after.  
Answ. This Argument is used by some, but those but a few; not considering how impossible it was, that the Wisemen should know the exact time of his birth, but by the time of the Stars appearing. And it is not only the general opinion even of all, but also dictated by reason itself, that the Star was not the Harbinger of his birth, much less so long before; but the concomitant and attendant upon it.  
Object. 3. The Wisemen came, while Mary lay in at Bethlehem, but Herod, either in policy, or for some other occasion, deferred the murder of the children till two years after.  
Answ. This both the Text and common sense contradicteth. For first, in Reason: what policy could there be in deferring, when the longer he forbore, the harder it would be for him to find him, for whom he sought? Secondly, the Text telleth, that assoon as he saw himself mocked by the Wisemen, he fell to the murdering of the children: and he might see whether he were mocked by them, or not, within a short space after their departure from him at Jerusalem.  
Object. 4. In that speech of the Evangelist, Herod slew all the male children, from two years old and under, according to the time that he had inquired of the Wisemen: the latter words, according to the time that he had inquired, have relation to the words, and under; and to the words from two years old. For this seemeth to be added by the Evangelist to this purpose, that he might signify, that all under two years old were not slain; but only those that were thereabout, and which were borne before the Stars appearing, and not after. For he thought not that this royal child was borne after it appeared. But all that were about two years old he slew; lest if happily Christ had been borne before it appeared, or miraculously grown, above the quality of such an age, he might have escaped out of his hands. And therefore as he dilated his murder for place, comprehending the coasts of Bethlehem under the cruelty, as well as the Town itself; so also did he it for a time, slaying those that were borne, before the Stars appearing, as well as at it.  
Answ. This, as Baronius confesseth, is a new found gloss upon that Text, and he took himself for the inventor of it, till he met with it in Jansenius, who like a great wit had jumped with him: Both straining the utmost of their invention to gild over their Calendar tenet, of the Wiseman's coming on the thirteenth day. But first, to omit the strange shape and uncouthness of this Exposition, which easily showeth itself to any eye that is not bleered with prejudice and partiality: As also, secondly, their confident scrutiny and knowledge of Herod's thoughts: Let it but, thirdly, be weighed in the balance of indifferency; what colour of sense, or equality of policy can be seen in this carriage of Herod, to slay all that were born two years before the Star, and none of a day after, or very few? For might he not suspect thenche Star was a forerunner of the birth, as well as a consequent; and that Christ might be borne a week or fortnight after it, as well as before? Judge therefore how these men that hold, and that truly, that it appeared but just at Christ's birth, can handsomely stitch that opinion and this together.  
Object. 5. But the wisemen found Christ at Bethlehem, and what should he do there at two years old? For S. Luke also saith, Chap. 2. 29. that when Joseph and Mary had performed all things according to the Law, [he meaneth at the time of her purification, when Christ was now but forty days old] they departed to Nazareth. So that if the wisemen came after these forty days, they must have found Christ at Nazareth, and not at Bethlehem.  
Answ. And first, to the question, How came he to be at Behelehem at two years old? An answer hath been framed to this long ago, by some few that have been of this opinion that we embrace; namely, that some of the three festivals in which every male was to appear before the Lord, drew his Parents, and him with them to Jerusalem, and they took Bethlehem in the way, and there the wisemen find him. A resolution with which if there were no other to be had, one might rest satisfied reasonably well; yet a more serious searching into the Text, will give a more warrantable reason, and better assurance than this, which is but men's supposal. And that is this, that as the parents of Jesus knew that it was necessary that he should be born in Bethlehem, because of the Prophecy that had told of it before; so also did they think it as necessary that he should live and be brought up there, because of his alliance to the house of David: And from thence they durst not remove him, till they had special warrant, and warrant they had none, till the Angel dismiss them into Egypt. This is not a groping of their thoughts, only by surmisall, as was theirs of Herod's mentioned before, but there is plain and evident demonstration for it in the text: for when Joseph in Egypt was commanded by an Angel after the death of Herod, to return to the Land of Israel, it is said, He was afraid to go into Judea, when he heard that Archelaus reigned in stead of Herod. Now what should he do in Judea? Or why should he rather think of going thither, then into his own Country Galilee? But that he thought of returning to Bethlehem again, from whence he had come; supposing that the education of the Messias had been confined thither, as well as his birth: But being warned and warranted by an Angel in a dream, he then departed into Nazareth, verse 22. By which words it is apparent, not only that he durst not go to his own home till he had divine commission; but also that he had never been in Nazareth since Christ was borne, till this his coming out of Egypt, otherwise he would have addressed his thoughts thither, and not to Judea.  
And by this are we to expound the text of Luke alleged, when they had performed all things according to the Law, they departed to their own City Nazareth: namely, that he speaketh briefly, in what he saw Matthew had handled at large before: and not so much intending to show Christ's quick departure into Galilee, after his presentation in the Temple, as to draw you to look for him in Galilee, at the next story following, which fell out very many years after. And that such brief transitions are no strange thing in Scripture, might be showed 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 been the first thing he did: whereas he returned with the Devil into the Wilderness again; and from thence came to John at Jordan, before he set for Galilee. And Act. 9 18, 19 etc. where under these few words, Saul was converted and baptised, preached in Damascus a good season, was laid in wait for, and escaped over the wall, and went to Jerusalem; he hath comprehended a story of him of three years, and hath omitted his journey from Damascus into Arabia, and to Damascus again, before he set for Jerusalem; as Paul himself hath parceled it out, Gal. 1.  
Object. 6. But why should the Wiseman stay so long after they had seen the Star, as not to come to Jerusalem, and to Christ of two years after?  
Answ. So did Moses lie within a day's journey or little more of his wife and children, Exod. 18. etc. a whole twelve month together within a few days, and yet they came not at all together, not for the distance of the places where they were, but because of the divine disposal of the Lord, for a special reason.  
And so was it with these men: It was not the distance of their Country from Judea, were it either Arabia or Persia; nay, had it been the utmost Judia, that kept them away so long; for they might have traveled it in half the time; bu● it was the divine dispensation of the Lord, that detained them back for so long a time, partly that Christ's stay in Bethlehem may leave no excuse behind, if they would not know him, but chiefly that the child and Mother might gather some competent strength against their flight, which God foresaw would follow upon the wiseman's coming.   

Harmony and Explanation.  
Ver. 1. In the days 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) aver that he 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 he again substituteth his son 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 prowess and policy endeared himself to the succeeding Rulers of the Roman State▪ but more especially [by observance and promises] to Antonius, and by his means to Augustus, whilst 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 four elements, of fawning, policy, cruelty, and unconscionableness. Of whose life and actions Josephus, Egesippus, and others have discoursed at large, and it is not seasonable to insist upon them here. This only is not impertinent to inquire after, what year it was of the reign of Herod, when this story of the Wiseman's coming to Bethlehem, and the butchery upon the children there fell out, that it may be seen how long our Saviour was in Egypt, before his return upon the tyrant's 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 Herod's reign, 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 four and thirty years 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 years of his reign, agreeth Egesippus de Excid. Jerosol. lib. 1. cap. 45. and so doth Eusebius in his Chronicle for the latter sum of seven and thirty, but differeth far from the beginning of his reign, placing it under the last year of Olympiad 186. eight years at least after the time prefixed by Josephus. And reason he hath indeed to differ from his beginning. For if Herod began his Reign in the Consulship of the men forenamed, and reigned but thirty and seven years from thence, it will result in the conclusion, that he died the year before our Saviour was borne, as may be 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 years that Josephus hath given, though it be true for the number, yet can it not be so from that beginning from whence he hath dated them. What shall we say then, by beginning the thirty seven years of his Reign, from the time that he was King entire, and sans corrival in the kingdom, by the death of Antigonus, the last spark of the Asmonean fire? Why, herein also I find Dion differing from Josephus, and Eusebius from them both. For, whereas Josephus hath related that the sacking of Jerusalem by Socius, and the death of Antigonus, were under the Consulship of M. Agrippa, and Canidius, or Caninius Gallus, which was Anno urbis conditae, 717. Dion in his Roman History, lib. 49. hath placed the crucifying of Antigonus, and the making of Herod King by Antony under the Consulship of Claudius and Norbanus, which was Anno V. C. 716. or a year before. And Eusebius hath still laid Herod's beginning a year or two after.  
Baronius hath found out a date different from all these, namely, that Herod's years of his Reign are to be begun from the time that he received his Crown from the hands of Augustus, after his Victory of Antony, at the battle at Actium; Caesar being then in Rhodes, of which story Josephus maketh mention, Antiq. lib. 15. cap. 10. Augustus' being then a third time Consul, and Valerius Messalla Corvinus his partner. By which account 't will follow that our Saviour was borne in the nine and twentieth year of Herod's Reign, and that Herod lived till he was about nine years old. Which opinion though it best suiteth to the salving of other passages of Josephus in Chronologie about this time, yet it seemeth to be something too corrasive an application, and a remedy very harsh, upon these respects.  
First, Because by this account of his, both about the wiseman's coming and Herod's death, he will have Christ to be nine years in Egypt, or thereabout, or according to our reckoning, seven years or little under: Now, in his banishment from his own Country, the means of his Parents and of his own subsistence in a foreign Land for so long a time, is so hard to imagine, that it will breed another and no less a scruple then that in hand.  
Secondly, the transition of S. Luke from his presenting in the Temple, to his coming into Nazareth will seem a great deal the more harsh, if eight or nine years are to be taken in between, especially with such as Baronius himself, who will have nothing to come between at all.  
Thirdly, by this opinion must our Saviour be nineteen years old and more, at the death of Augustus, and then how could he be, but beginning to be thirty in the fifteenth of Tiberius, Luk 3. For suppose with the Cardinal that he was nine years old at the death of Herod, then was he nineteen at the banishment of Archelaus, who reigned ten years, as appeareth by Josephus, Antiq. lib. 17. cap. 15. After Archelaus was removed from his kingdom, the same Josephus nameth Cyrenius, and Coponius, as rulers and disposers of Judea for a season. And after Coponius. Marcus Ambibuchus was Ruler, and after him Annius Rufus, and then died Augustus. Now lay all these together, and it will follow that our Saviour could not be less then above twenty years old, at the death of Augustus, whereas it is most plain by the Gospel that he was but about fifteen. Let us therefore take these parcels backward, and as they confute the opinion under question, so do they help to settle and resolve the question in hand. For grant that Coponius, Ambibuchus, and Rufus ruled their single years apiece, after the exile of Archelaus (as it is most like they did, and more than years a piece they could not do, all things well laid together) and take before them the ten years' current of Archelaus, and we have thirteen years backward o sour Saviour's fifteen at the death of Augustus, and this doth bring us to his two years of age or thereabout; which was the time when the Wisemen came to him. So that since Archelaus began to reign, when Christ was not very much above two years old, for that he was something above, [it may be some month's] the time that Archelaus wanted of ten years' reign complete, will allow, and that he could not be more than such a space above, the premises well ponderated will conclude, it will readily and plainly follow, that our Saviour's birth was in the five and thirtieth year of Herod; and this murder of the children of Bethlehem, in his seven and thirtieth; but a month or two, or such a space before his death. Now whereas some stick not to say, that he was struck with the wound of death that very night that the children were slain, and died not many days or hours after, in that we cannot be so punctual; but that he lived not many months after, is more than probable, by the collections and computations mentioned, well weighed, and laid together.   

SS. Wisemen.  
That is, Sorcerers, or Magicians, and so might it not unfitly be translated. For, first, though Magus and Magia, admit of a gentle construction, and be often taken, not only in an harmless, but in a laudable sense in profane Authors, yet are they never so in Scripture; and by the Idiom and propriety of that, must the word be expounded; and not by Foreign and Heathen language and acceptation. It is true indeed, that among the Persians the Magis have been renowned for men of excellent wisdom and skill in natural, and in other things, and that none were admitted to reign among them, unless he were well versed in the learning of the Magis; and that Plato, Tully, Philo, Pliny and others, do extol Magia, or Magic, to be the very height and perfection of Philosophy: But the Scripture, who is ever the sure Expositor of itself, doth never take the word, but in the worse sense, for the Devilish and damnable practice and practisers of sorcery and unlawful arts, as Act. 8. 9 Simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Act. 13. 8. Elymas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Wizzards, are so called by the Greek of Daniel, whosoever translated it, whether the Lxx, or Theodotion, or who else soever, Dan. 1. 20. & 2. 2. etc. Now it is against sense and reason to refuse the sense of Scripture, for a Scripture word, and to fetch the interpretation of it from Persia, Plato, Pliny, and I know not whence.  
2. It doth the more set forth the lustre and glory of the birth of Christ, and the power of himself and kingdom, by supposing that these men that had been hitherto devoted to the arts, service, and converse of the Devil, should now forsake them, and him, and their own delight, and their old profession, and dedicate themselves, travails and gifts, to a child unknown, far off, and but poorly borne.  
3. Nor is this opinion but newly minted, but it carrieth with it the passport and privilege of antiquity. For Ignatius Martyr in his Epistle to the Ephesians, speaking concerning the Wiseman's Star, saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then the wisdom of this World grew foolish, Sorcery a toy, and Magic a derision: personating the men in both their contrary professions and devotedness, Devilish and divine, to Satan and Christ. So likewise Just in Martyr in his Dialogue with Trypho, speaking of these same men●, and how they were qualified and affected before they came to Christ, he saith, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, captived or led away as a prey by the Devil to all evil actions. And so Theophylact the mouth of Chrysastome, They were, saith he, adversaries or enemies to God, and devoted to Devils in a more special manner: And to this sense doth the Gospel of Matthew in Hebrew render the word, whosoever translated it. But to spare more, those fathers confess their opinion to be the same with these; [and those neither mean ones, nor a few] which hold, some of them, that these Magis had obtained their knowledge concerning the King of the Jews, from Sibylla Erythraea, and others from Balaam, to whom they hold that they stood in relation not only of Nation and kindred, but also of the same profession and art of Wizardy and Magic.   

SS▪ From the East.  
This doth something confirm the foregoing opinion of their being Magicians, if it need any more confirmation. For that the East was infamous for Sorceries, auguries and incantations is apparent by Esa. 2. 6. as it is understood by the Lxx, by R. Solomon, David Kimchi, and even approved by the context itself: But what Country of the east this was, whence these men came, is as hard to determine, as it was what manner of men they were. Divers have asserted that they were of Chaldea, minding, it seemeth, rather the strictest and worst sense, of both the words Chaldeus and Magus, which signify both one and the same ungodly profession, than the letter of text, and of other Scriptures. For it plainly telleth that these came from the East, and all the Prophets that have spoken of the destruction of Jerusalem by the Chaldeans, have fetched those destroyers from the North, as Jer. 1.  
Others therefore do hold them for Persians, and that chiefly because the word Magus, is thought to be originally a Persian word.  
But first, as was said before, the Scripture word is to be interpreted according to the Scripture Idiom, and so it confineth them to Persia no more than to any other Country. Secondly, if it should be averred, that the Persian Magis grew renowned from a family of that name, or from some Ancestor that was called Madge or Mago, rather than from any relation that the word hath to the depth of Learning, or any notation for a great Scholar: I suppose it would be hard to prove the contrary; especially since in Babylonia, there was 
* Jer. 39 3.  Rab. Madge, or the great Madge, and in Carthage, Mago, two noblemen or Princes, and yet for aught we know, no great Scholars neither, of the very same name.  
More probable therefore and plausible is their opinion [though it leave the Reader in a Bivium of irresolution] that holdeth these men either for Arabians, or Mesopotamians about Haran: but their resolution the best of all, that bring them from Arabia: and of this mind is Justin Martyr very confidently, in so much that he applieth a Prophecy thereto, namely, Esa. 8. 4. about the breaking of the strength of Damascus.  
For first, Arabia is full Eastward from Judea, and the inhabitants thereof are constantly called men of the East, as Gen. 25. 6. Judg. 6. 3. Job. 1. 3.  
Secondly, the gifts or presents that the wisemen offered Christ, were native commodities of the Land of Arabia, as gold of Sheba, Psal. 72. 15. Frankincense from Seba, or Saba, as in the verse, Sua Thura Sabaei, and myrrh from thereabouts, as appeareth in stories: and it is more probable to think that they would bring the choice commodities of their own country, as Jacob sent to Joseph, then of another.  
Thirdly, to conceive these men for Arabians, doth very well sort and harmonise with some considerable things in Scripture: As 1. the first Proselyte to the Jewish Church that we find mentioned in Scripture, was Jethro an Arabian, and of the seed of Abraham: And so if we hold these first Proselytes to Christ, it suiteth very fitly. 2. It agreeth also with that Prophetic Psalm mentioned before, namely, Psal. 71. 3. With the rule, and dominion, and homage that David and Solomon, types of Christ, had over and from that Country. For, 4. much of Arabia was the Land of Canaan, as well as Judea▪ for the heedful eye that shall but seriously look upon the Nations, that planted there at the first, will find that the whole Country was inhabited by the two Sons of Ham, Cush and Canaan: and in after time that the seed of Abraham dispossessed them, and dwelled in their steads, not by any usurpation or injustice, but upon the promise made to Abraham of Canaan's Land, and upon just title by his victory over the four Kings, which having but lately subdued those lands, were subdued by him, and with the conquest the right and challenge to that land fell to Abraham. And hence it was that David and Solomon dilated their dominion over these Country's even to Euphrates, and then was the promise to Abraham, Isaac, and Jaco●, concerning their children possessing the Land of Canaan, fulfilled to the utmost extent. Now it is more likely to bring these first fruits of the Gentiles to do homage to the King of the Jews, from a Country which did as much to David and Solomon who were types of him, then from a foreign Nation: and to conceive that they were of the seed of Abraham, rather than of another race.   

Vers. 2. Saying, Where is he that is borne King of the Jews? for we have seen his Star in the East, etc.  
The exposition of this Verse will be made up, by the resolution and answer of these three question. 1. What was this Star that the Wisemen saw? 2. Where it was that they saw it? And 3. how upon the sight of it they could conclude that it did relate to a King of the Jews? To omit the various guesses and furnises that are made, for the satisfaction of the first Quaere, it seemeth to me, that this Star which these Magicians saw at the birth of Christ, was nothing else but that glorious and miraculous light that shone about the Bethlehem Shepherds, when the Angel came upon them with the tidings of the birth of a Saviour, Lu. 2. 9 And that these Wizzards being that night abroad [belike at their study of Astrology] beheld it at distance, and to them it seemed, being so far off, like a new and uncouth, and a wondrous Star: And the words in the East, do mean the place of the men, and not of the Star, and are to receive this construction, we being in the East have seen his Star: Not it in the East part of Heaven, but they being in the East part of the Earth: And their beholding it to be in the Land of Judea, might the more readily bring them to think it betokened the birth of the King of the Jews.  
And thus are the three questions resolved together, if the groundwork whereupon all is built, be but firm and solid, viz, that the light or the glory of the Lord that shone about the Shepherds, was that which the wisemen then supposed and do now call a Star; Upon which let us look a little, and see what probability there may be that it was so.  
First, than it is passed doubting, that the Shepherds 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 Saviour's birth; For since both these things were to both these parties as a messenger to impart unto them the tidings of the birth of Christ, no reason can be given or supposed why they should not appear to them both, to do this message to them at the very time when he was borne: Now the Shepherds 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 think that it was not one and the same light?  
Secondly, to conceive that the Wiseman's Star appeared to them in the East part of Heaven, maketh the matter far more difficult to resolve, how they came to know that it denoted a King of the Jews, then by supposing that they saw it hanging over the very Centre or middle of the Land of the Jews. For though we cannot but acknowledge that the spirit of God was their chief intelligencer and instructor in this matter, and so could have taught them so much wheresoever they had seen the Star appear, yet can we not but think, 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 than in the East part of Heaven, where it might seem to denote something among the Indians, rather than among the Jews.  
Thirdly, we know it by experience, that a great light or fire that happeneth in any place in the night, be it never so great in itself, 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 be 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 be omitted without weighing, that as soon as the Wisemen after their conference with Herod, were gone out of Jerusalem to set for Bethlehem▪ the Star showed itself to them again. 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 signify 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. He was troubled, and all Jerusalem with him.  
Herod for fear of the loss of his Kingdom, and Jerusalem▪ for fear of the disturbance of their State. For he having been so long the King of Judea, as seven and thiry years, and having laid the foundation of a successive royalty to his family, in so much policy and cruelty as he had done, how would this make him to startle, to hear of a King newly borne unto the Nation, whose subjection his thoughts and endeavours had promised to his own children, and to have the certainty of the thing confirmed from Heaven, by a wondrous and miraculous light? And how must it needs perplex the Jews also, to hear of a new King over them, besides Herod who was set over them by their Lords the Roman? For how i● would the Romans take it that their determination and decree of Herod's reigning over Judea, should be so affronted, as that a new King should rise among them? and what could follow upon this, but the Roman● Armies, and the Jews misery? Or if they understood this King to be Messias [as the Nation now looked for his coming] yet could it not choose but breed some perplexity in them, partly to think of the rareness of the matter, and chiefly of their being in subjection to so potent a Nation as the Romans, when their delivered should appear.   

Verse▪ 4. All the chief Priests.  
Since there was properly but one High Priest at once among the Jews, by the chief Priests so often mentioned in the Gospel some have understood those High Priests that by the Roman Governors, or otherwise were turned out of their Office, as about these times that matter was ordinary. So Josephus recordeth that Valerius Gra●us first made Ishmael. High Priest in stead of Ananus: then deposeth him and maketh Eleazar, Ananus his Son: him again he deposeth, and maketh Simon Fitz Kamithus; and in his room again he setteth Joseph, surnamed Cai●phas: which Caiaph●s was also removed by Vitellius, and Jonathan Fitz, Anan●● placed in his stead. And these men thus turned out of Office, are called (as they suppose) both here and elsewhere the chief Priests. But their opinion is far more warrantable and agreeable to truth that by the chief Priests understand the several heads of the families, or the chief of the four and twenty courses, into which David had divided and ordered the Priests, 1 Chron. 24. which are therefore called chief Priests, not so much for Primacy or Superiority that they had in their Ecclesiastical function above the rest of the Clergy; as 1. because they were heads of their houses; And a because they were of the great Council, and made a third part of the seventy Elders.   

SS. And Scribes of the people.  
He calleth them Scribes of the people, to distinguish them from the Secretaries or Clerks of particular men, as B●●uch 〈◊〉 the Scribe of Jeremy▪ and Seraiah the Scribe or Secretary of David, 2. Sa●. 8. 27. But these of whom mention is here, and so very frequently in the Gospel elsewhere, were not such private or peculiar Clerks, but they were the public Scribes or Clerks of the people: and this their Office or function consisted in two particulars.  
First, they were the men that took upon them to copy the Bible for those that desired to have a copy. For so great and various is the accuracy and exactness of the Scripture text in the mystical and profound significances of letters, vowels and accents, that it was not fit that every one should offer to transcribe the Original, or that every vulgar pen should copy things of so sublime speculation: Therefore 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 be copied out, that no corruption or error should creep into the Original 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 the Rabbins of Tikkun Sopherim, The correction, or direction of the Scribes, or their peculiar and special disposing of the text, which the Massoreth at the beginning of the book of Numbers observeth to have been in eighteen places, which are reckoned there. These Scribes may be conceived to have been either Priests or Levites, or both, the men of that Tribe being the chiefest Students in the Scriptures; and being bound by their calling to be able to instruct the people in the same, Deut. 33. 10. Mal. 2. 7.  
They had eight and forty Universities as it were, belonging to that tribe, for the education of the Clergy in the knowledge of the Law & the Prophets, Josh. 21. and from among the learned of those Students, were some set apart for this Office, which required profound Learning and skill; namely, to be the Copiers of the Bible when any copy was to be taken, or at least to take care that all copies that should be transcribed, should be pure and without corruption.  
Secondly, these also were the public & common preachers of the people, being more constant Pulpit men, than any other of the Clergy; taking on them, not only to be the preservers and providers for the purity of the Text, but also the most constant and common explainers and expounders of it in Sermons. Therefore it is said of our Saviour, that he taught as one that had authority, and not as the Scribes, Mat. 7. 29. where the Scribes are rather mentioned then any other order, because they were the greatest and most ordinary Preachers. And our Saviour himself, in Mark 12. 25. How say the Scribes, that Christ is the Son of David? instancing in the Scribes only [whereas the Pharisees, Sadduces, and even all the Nation of the Jews held the same opinion] because the Scribes were the men that were oftest in the Pulpit, and preached more than any other; and so this Doctrine was heard more from them than others.  
And thus was Ezra a ready Scribe in the Law of Moses, Ezr. 7. 6. both for the copying and preserving pure the Text of the Scripture, and also for the expounding of it by his Sermons. And such a one is the Scribe that our Saviour speaketh of, that is instructed to the Kingdom of Heaven, that bringeth out of his treasure instructions out of the New Testament and Old, Mat. 13. 52. The Chaldee Paraphrast on Jer. 6. 13. & 8. 10. and in otherplaces in stead of The Prophet, readeth the Scribe, taking as it seemeth the Prophet in the same sense that Paul doth Prophesying, 1 Thess. 5. 20. 1 Cor. 14. 5. etc. for the Preacher, and making the text speak in the same tenor that it doth here, the Priests and the Scribes.  
In the Story of our Saviour's arraignment, and elsewhere in the New Testament there is mention of the chief Priests, and Scribes, and Elders, Mat. 26. 3. Mark 15. 1. importing that the Great Council consisted of these three sorts of men. The chief Priests of the seed of Aaron, the Scribes of the Tribe of Levi, and the Elders of the people mere lay men: These were all deeply and extraordinarily versed and learned in the Law, but the practice of this their learning had some difference, as the civil, common and canon: 1. The Elders judged the people and matters of debate and controversy, but instructed not the people by way of preaching or ministry. The chief Priests judged and instructed, but it was more by resolving questions and doubts that were proposed to them, as our Saviour asked them questions, Luke 2. 46. Hag. 2. 11. Mal. 2. 7. then by common preaching Homilies or Sermons. The Scribes were they that were the preachers or lecturers, and taught the people from the pulpit, as well as determined upon doubts and debates: And to this triple division of the great and Seraphical Doctors of the Jews, St. Paul seemeth to allude, in 1 Cor. 1. 20. Where is the wise? Where is the Scribe? where is the questionist, or disputer of this world? By the first meaning the Elders of the people, and by the last, the chief Priests.   

SS. He demanded of them where Christ should be borne.  
The High Priests were rightly consulted, say the Rhemists, in question of their Law and Religion: for whom should Herod ask, but those that were most likely to give him an answer? But the latter end of their note carrieth a snare with it to entrap the simple: And 〈◊〉 they never so ill, say they they are often forced to say the truth by privilege of their function: They think they have an undeniable ground work for this their Doctrine from the prophesying of Caiaphas, Job. 11. 51. as their notes plead there, ascribing that his prophesying to his Priesthood, and order, whereas the Text ascribeth it to the year and season. This he spoke not of himself, but being high Priest that year he prophesied: where the emphasis lieth not in the words being High Priest, but in the words, that year, which was the year of sending down of the gifts of the Spirit, in a measure and manner, never known before or after.   

Ver. 6. And thou Bethlehem in the land of Juda, etc.  
There is no small difference in this quotation of the Scribes or of the Evangelist, or indeed of both, from the letter of the Text of the Prophet from whom they cite it; nor doth this difference rise by the Evangelists following the translation of the Lxx a● oft there doth, for it differeth much from the letter of the lxx also, but it is upon some special reason. Which disagreement that we may reconcile, and the reason of which that we may see the better, we will take up the verse verbatim, and the differences as they come to hand, one by one.  
First then, whereas Saint Matthew readeth, Thou Bethlehem in the land of Juda, the Hebrew hath it only, Thou 〈…〉 without any mention of the land of Juda at all, and so the Chaldee, and so the Lxx, but only with the addition of one word, Thou Bethlehem the house of Ephrata, art the least, etc.  
Answ. First, There are that give this general answer to all the differences in this quotation, that the Scribes and the Evangelist tie not themselves to the very words of the Prophet, but only think it enough to render his sense. And this answer might be very well entertained, and give good satisfaction, especially, si●●e that in allegations from the Old Testament, it is usual with the New so to do, but that the difference between the Text and the quotation is so great, that it is not only divers, but even contrary. Some therefore,  
Secondly, conceive, that the Scribes could allege the Text no better without the book, and that the Evangelist hath set it down in their own words, for the just shame of those great Doctors, that were no better versed in the Scripture, then to allege a place in words so very far different from the Text. But he that hath been any whit versed in the writings of the Jews, will find their Rabbins or Doctors to be too nimble textualists to miss in a Text of so great use and import: especially if he shall but consider to what an height of learning they were now come, by the tutorage and pains of the two great Doctors of the Chair, Shammai and Hillel, who had filled all the nation with learned men the like had not been before.  
Thirdly, Whereas some talk of a Syriac Edition which the Jews used at that time more than the Hebrew, and which had this Text of Micah as the Evangelist hath cited it, and that he cited it according to that Edition which was most in use; here are two things presumed upon which it is impossible ever to make good. For who ever read in any Jew of a Syrian Edition of the Prophets besides the Chaldee Paraphrast? who we are sure readeth not thus: or what Christian ever saw such an Edition, that he could tell that it did so read? For this particular therefore in hand, it is to be answered, that the Scribes or the Evangelist, or both, did thus differently quote the Prophet, neither through forgetfulness, nor through the misleading of an erroneous Edition, but purposely, and upon a rational intent.  
For, first, though Ephratah had been the surname of Bethlehem, in ancient times, as Gen. 35. 19 Ruth 4. 11. and in the times of the Proph●t Micah, yet it is no wonder if that title of it were now out of use, and especially out of the knowledge of this irreligious King. For the seventy year's captivity, and the alterations of the State, did alter the face of the Country, and might easily blot out of use and remembrance such an additional title of a Town as this.  
Secondly, This surname of the Town was taken up in memorial of a woman, as appear, 1 Chron. 2. 19 and when the discourse concerning Christ, and where he should be born, was in hand and agitation, it was more pregnant to bring his birthplace to have reference to Juda from whom Herod [though he were ignorant in other particulars concerning his birth] knew he should descend, then to a woman and a title which it is like that he had never heard of before. So that this, that in the Scribes might at the first seem to be a misallegation of the Prophet through some mistake, being pressely looked upon, with respect had to the times when the Prophecy was given, and when it is now cited, and to the several persons to whom, it will show to be so quoted upon very sound wisdom and profound reason, these words, in the Land of Juda, being used by them for necessary illustration, in stead of the word Ephrata, not as proposing it for the purer Text of the Prophet, but as more suitable, by way of Exposition, for the capacity and apprehension of Herod.  
In Micahs time the name Ephratah was common, but in after times it may be it was disused. Howsoever, Micah prophesied to the Jews, to whom this title Ephratah was familiar, and it is like had the Scribes spoken to Jews too, they would have retained that title, but to Herod who was not so punctually acquainted with it, it was not proper to bring a phrase that he could not understand, or that was uncouth to him, therefore they explain it by one that was familiar both to him and the whole Nation, Bethlehem in the Land of Juda.   

SS. Art not the least.  
This clause is far further from Micahs Text then the other, for whereas here is a very strong and Emphatical negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Prophet there is none at all, either in the Hebrew, in the Lxx. or in the Chaldee Paraphrast. And indeed the Text and the quotation are one clean contrary to another; in Micah, Though thou be little, but in Matthew, Thou art not the least. Towards the reconciling of which difference, it will be necessary in the first place, to take a serious survey of the Prophet's Text, and then upon the true interpretation of it, to lay this allegation to it, and to see how they do agree. The words in the Hebrew, whereupon the main doubt ariseth, are but these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which our English rendereth Though th●u be little. The Septuagint, Thou art the least to be among the thousands: but using a differing word to signify the least, from that used here: Some books, saith Nobilius, and the other Scholiast upon the Lxx. read, Art not the least, as Hierome, Tertullian and Cyprian: but this their reading I suspect rather to be taken from this quotation of the Gospel, then found by them in the Text of Micah. The vulgar Latin, Thou art little among the thousand, etc. The Italian of Brucioli, and the French, Being little to be, or to be accounted. And much to the same tenor with our English, Aben Ezra, and David Kimchi. Rabbi Solomon showeth his construction of it in this gloss, It were fit that thou shouldest be the least among the families of Juda, because of the profaneness of Ruth the Moabitesse that was in thee, yet out of thee shall come, etc. Jansenius saith, a reconciliation might be made between the Prophet and the Evangelist, by reading the Prophet's Text by way of interrogation, And thou Bethlehem art thou the least? which answereth in sense to thou art not. But to all these interpretations alleged, this one thing may be opposed, that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot properly agree with the word Bethlehem, according to the Syntaxe of Substantive and Adjective; because they are of two different genders, as the Grammarian will easily observe, and cannot but confess. For Bethlehem is of the feminine gender, as are all the names of Cities, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of another, as it plainly appeareth by its termination. To construe them therefore together, as Substantive and Adjective, as it is unwarrantable by the Grammar, so doth it make a sense utterly irreconciliable with this of the Evangelist. To which might be added also, that these words being thus conjoined and construed together, do make but an harsh sense and construction among themselves, amounting to this, Thou Bethlehem in being little, out of thee shall come a Ruler.  
Their Interpretation therefore is rather to be embraced, that take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender, as it pleadeth itself to be, by its very termination [the Masculine and Neuter in the Hebrew being indifferently taken the one for the other] and do read it thus: And thou Bethlehem Ephrata, it is a small thing to be among the Princes of Juda, out of thee shall come a Ruler, etc. As meaning this, That it is the least of thine honour that thou art reckoned among the Princes of Juda, as equal with them, for thou hast a dignity above this, and above them all in that out of thee shall come a Ruler, which shall feed my people. And to this sense and tenor should I interpret the Chaldee Paraphrase, though I know indeed that it is generally construed another way: Chizgner havetha leithmannaah: And thou Bethlehem Ephratah, art within a little to be superior, or perfect, among the thousands of Judah, etc. As let the learned in the language judge whether the words in the Chaldee will not bear that sense: especially the sense of the first word Chizgner, being looked into in the Chaldee, in Psal. 2. 12. and 73. 2. Host 1. 4. and in other places.  
The Text of the Prophet then being rendered in this interpretation, this allegation of the Evangelist, will be found, not to have any contrariety to it at all, but to speak, though not in the very same words, yet to the very same ten or and purpose: For while the one saith, It is a small thing that thou art among the Princes of Judah, and the other, Thou art not the least amng them, they both fall into the same sense, or at least into no disagreement of sense at all. For if it were to be reputed a small honour to Bethlehem, to be reckoned in equality with the other Princes of Judah, in comparison of a greater honour that she was to have, in the birth of the Messias; it must readily follow what this quotation of the Evangelist inferreth; namely, that she was not the least among them. And thus doth the Evangelist express the Prophet's mind, though he tie not his expression to his very words, alleging his Text to its clearest sense, and to the easier apprehension of the hearer. It is a just exception indeed tha● Jansenius taketh at this interpretation, because that the Scripture useth not to express this sense, It is a small thing, by the word Tsagnir, but by Megnat, as Esa. 7. 13. Gen. 30. 15. and in other places: But as it is true, that it often useth Megnat for that expression; so it is most true, that 〈◊〉 useth not that word alone, but others also: As Tikton, in 2 Sam. 7. 19 and Nakel, in Esa. 49. 6. and why not Tsagnir then as well here?   

SS. Among the Princes of Juda.  
In Micah it is, among the thousands of Juda: and so is it translated by the Lxx, the Chaldee, the Vnlgar, and uninamously by all other Translators: so that here is yet another difficulty and difference in this allegation, the Evangelist still swerving from the Text he citeth. By the thousands of Juda, 〈…〉 understandeth the families, and Dau. Kimchi, the Cities: The word is once used in the very propriety of that sense in which the Prophet taketh it here, Judg. 6. 15. My thousand, saith Gedeon, is poor in Manasseh: which St. Austin, and R. Esaiah expound that he was Captain of a thousand; Levi Gershom, that his father was Captain; but the Chaldee, and other Rabbins understand it of the thousand in which his amily was numbered and enrolled. Howsoever it is understood, it is apparent by this and other places laid unto it, that the several Tribes of the children of Israel were divided into their several thousands, and that these thousands were enrolled to this or that City, to which they had relation by habitation, or by inheritance: Villages that were not so populous, were reduced into hundreds, but Cities into one or more thousands, according as they were in bigness and multitude, Amos 5. 3. The City that went out by a thousand, shall leave an hundred, and that which went out by an hundred, shall leave ten: The Villages were justly reputed of an inferior rank, but the Cities that afforded their thousands were accounted Princes: and so may the Prophet be understood, and so the Evangelist reconciled to him. Now the reason of their difference in words, though they both redound to the same sense may be given these.  
First, because the question in agitation was about the birth of a King, and the place, where now in answer to such a Quaere, it was fitter to speak of Princes then thousands, for where should a King be looked for but among Princes?  
Secondly the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Prophet, doth signify, both thousands, and Princes indifferently, and so David Kimchi upon that place in the book of Judges, cited even now allegeth; There are, saith he, that interpret A●phi [which our English readeth my thousand] as it were my Father, even as the word Alluph, whose signification is a Prince or Lord.  
The Evangelist therefore finding the word in the Prophet of this indifferency, useth it in that sense which best suited with the present occasion, both in regard of the question proposed, as also thirdly, in regard of the manner of Christ's coming: For it was both the expectation of the Jews, and the fear of Herod, that he would come with a conquering and victorious temporal Sword, and restore them to a pompous Earthly State, and expel him out of his Kingdom. Now for the Evangelist to have directed in this quotation, to look for Christ among the thousands of Juda, had backed these Opinions, for the term soundeth of War, and it had been a direction where likelier to find an earthly Warrior, than the Prince of Peace, among the thousands, or among the Militia: And therefore he qualifieth the term to the best satisfaction of Herod and the People; Among the Princes. There is that saith it might be construed, In Princes, and not among them, and the meaning to be this, Thou Bethlehem art not the haste in the Princes of Juda, that is, in breeding or bringing them forth: but this relisheth more of wit then solidity, and agreeth better with the Latin, then with the Greek Original.   

SS. For out of thee shall ●ome a Governor.  
The Chaldee readeth it in the Prophet, Out of thee shall come Messias; and so is it expounded by Rabbi Solomon, and David Kimchi. And therefore that is most true which is inferred by Lyranus, that those Catholics that interpret it of Ezekiah, do more judaize then the Iews themselves. Some Jews indeed, saith Theephylact, do apply this to Zorobabel, but as he answereth, it is like that Zorobabel was born in Babel, and not in Bethlehem: And St. Matthew hath plainly taught both Jews and Gentiles to understand it in another sense. But here again doth he differ from the Letter of the Prophet, but cometh so near the sense, that the difference is as no difference at all.   

Vers. 7. Herod privily called the Wisemen.  
[Privily] For had the Jews heard of his pretences [they had so long been acquainted with his policy, tyranny, and ambition] they could readily have descried his mischievousness, and spoiled his bloody contrival, by better information given to the wisemen.   

SS. Enquired diligently of them the time when the Star appeared.  
Had they taken their journey instantly upon the Stars appearing, Herod could easily have computed the time by the length of their journey: but by this his enquiry, it is apparent that they had told him of its appearance at some good space before, which in ver. 16. is plainly resolved to be two years, by the Wiseman's own acknowledgement and resolution.   

Vers. 11. Gold, and Frankiniense, and Myrrh.  
The mysterious application of these presents, as Myrrham homini, uncto aurum, etc. be left to them that delight and content themselves in such things: the plain and easy interpretation of the matter is, that they tendered to Christ, the chiefest and choicest commodities that their Country could afford: which they carried in their treasures, as the text calleth it, that is, in and among those commodities that the men of those Nations used to carry with them when they travailed, especially when they meant to present any one to whom they went, as Gen. 24. 53. 1 Kings 10. 2.   

Vers. 15. Out of Egypt have I called my Son.  
The two allegations produced here out of the Old Testament, this and that out of Jeremy, in Rama was a voice heard, are of that fullness that they speak of two things a piece, and may very ●itly be applied unto them both; and show that the one did resemble or prefigure the other: as this text of Hosea, aimeth both at the bringing of the Church of Israel, in old time, and of the head of that Church at this time out of Egypt. Then a Joseph nourished his father; now a Joseph doth so to his redeemer: then was Egypt deadly to every male child that was borne; now is it a place of refuge and preservation to this child.   

Ver. 18. In Rama was there a voice heard, etc.  
Ramah stood not far from Bethlehem, though they were in two Tribes: and the cry that the poor Parents and children made in Bethlehem, when this matchless 〈◊〉 was in hand, reached to Ramah, and was plainly heard thither. Now observe the fullness of this Scripture as it is uttered by the Prophet, & as it is applied by the Evangelist. It was fulfilled in one kind, in the time of Jeremy himself and then was the lamentation and weeping in Ramah itself; for hither did Nebuzaradan bring his Prisoners, after he had destroyed Jerusalem, and there did he dispose of them, to the Sword, or to Captivity, as seemed good unto himself. Jer. 40. 1. And imagine what lamentation and crying was then in that City, when so many were doomed there, either to be slain in that place, or to go to Babel, never to see their own Land again. Then was the cry in Ramah, and it was heard no doubt to Bethlehem. But now the Prophecy is fulfilled in another kind, when Harod destroyeth so many Children in Bethlehem, and in the Suburbs and Borders belonging to it: And now the cry is in Bethlehem, and it is heard to Ramah.   

SS. Rachel weeping for her children, etc.  
Rachel's grave was betwixt Bethlehem and Ramah, or at least not far distant from either of them, Gen. 35. 16. 20. 1 Sam. 10. 2. The holy Ghost therefore doth elegantly set forth this lamentation, by personating Rachel [who died in the birth of her 〈◊〉, the Son of her Sorrow] sorrowing for her Sons and Children that were thus massacred: And this showeth that the text in the Prophet, aimeth in the first place and intention, at the matter of Nebuzaradan: for in Bethlehem, Rachel properly had no children at all, that City being inhabited by the children of Judah, which deseended of Leah: but in Ramah dwelled Rachel's children, that being a town of Ephramites descended from Joseph. Howsoever, Rachel may be said to weep for the Babes of Bethlehem as her own children, though they were not strictly and properly her seed, in regard of the interest that she had in all the tribes of Israel, as being wife unto their Father: as Joseph is often called the Father of Christ, being only husband to his mother. And see such another phrase, Gen. 37. 10. Shall I, and thy mother come to bow down before thee? whereas Jos●phs mother was dead already.   

Vers. 19 But when Herod was dead, etc.  
The end of Herod was not long after the massacre of these infants, and his bloodiness which he had used all his life long, and topped up in the murder of these innocents', and in desire to have done as much to the Lord of life, the Lord doth now bring upon his own head. This matter with the children of Bethlehem, we conceive to have been some three months more or less before his end, in which space this was his behaviour, as may be collected out of Josephus.  
He had slain long before this, his two Sons Alexander and Aristobulus, and now was he about to do as much by his Son Antipater, a child too like the Father, and one whom he left by will the Successor in his Kingdom: Him suspected by him for some man chination against himself he had now shut up in prison, and intended him presently for the execution, but that his sickness whereof he died seizing on him gave some more space to the imprisoned, and some hopes and possibilities of escaping. His disease was all these mixed together, an inward burning and exulceration, an insatiable greediness and devouring, the colic, the gout and dropsy, his loins and secrets crawling with louse, and a stink about him, not to be endured. These wring and tortures of his body, meeting with the peevishness of old age, for he was now seventy, and with the natural cruelty which always had been in him, made him murderously minded above all measure: insomuch that he put to death divers that had taken down a golden Eagle, which he had set up about the Temple: And when he grew near to his end, and saw himself ready to die, he slew his Son Antipater, and caused great multitudes of the Nobility and People to be closed up in a sure place, giving command to slay them assoon as he was dead, for by that means he said he should have the Jews truly and really to sorrow at his death. Vid. Joseph. Antiq. lib. 17. cap. 8, 9, 10. and de Bel. lib. 1. c●p. 21.   

Vers. 20. For they are dead that sought the young child's life.  
The like saying is to Moses, Exod. 4. 19 where the word [they] may be understood of Pharaoh and his servants, which jointly sought his life for the Egyptians sake whom he had slain; and were now all dead and worn out in the forty years of his being in Midian. But here [it is true indeed, that the seeking of the child's life may well be applied to Herod's Servants, as well as himself] but that all they died with him or about the time of his death; who in flattery, or favour, or obedience to him, had promoted the slaughter at Bethlehem, and had sought the child's life, I know not upon what ground it should be conceived.  
I should therefore by the [they] in this place understand Herod and his Son Antipater jointly together: For if it be well considered how mischievous this Antipater was against his own Brethren, and how he wrought their ruin and misery, for fear they should get betwixt him and the throne, yea, how he sought the destruction of his own Father, because he thought he kept him out of the Throne too long, it may very well be believed that he would bloodily stir against this new King of the Jews that the wisemen spoke of, for fear of interception of the Crown, as well as his Father: He died but five days before his father's death, as it was touched before out of Josephus; and thus God brought this bloodiness 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 be very fairly understood, Take the child and return to the Land of Israel, for Herod and Antipater are dead, that sought his life.   

Ver. 22. Archelaus did reign in I●dea in the room 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, he altered his mind and his will, and nominated Antipas: and changing his mind yet again, he named Archelaus, and he succeeded him; a man not likely to prosper in a Throne, that was so bebloodyed: His conclusion was, that in the tenth year of his reign, he 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. He shall be 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 he should be borne.     

SECT. VIII.  

S. LUKE, CHAP. II.  
Christ showeth his wisdom at twelve years old.  

Ver. 40.  
ANd 
a Compare Exod 2. 10. 1 Sam 2 26. Jud 10. 24  the Child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him.  
41 Now his Parents went to Jerusalem 
b Exod. 23. 15. 17.  every year at the Feast of the Passeover.  
42 And when he was twelve years old, they went up to Jerusalem after the custom of the Feast.  
43 And when they had fulfilled the days, as they returned, the Child Jesus tarried 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 day's journey, and they sought him among their kinsfolks and acquaintance.  
45 And when they found him not, they turned back again to Jerusalem seeking him.  
46 And it came to pass that after three days they found him in the Temple, sitting in the midst of the Doctors, both hearing them, and ask 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 he said unto them, How is it that ye sought me? wist ye not that I must 
* Or, In my Father's house.  be about my Father's business?  
50 And they understood not the saying which he spoke unto them.  
51 And he 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 wisdom, and stature, and in favour with God and men.   

Reason of the Order.  
THe Order of this Section dependeth so clearly 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 be doubted of. For whereas all the Evangelists have unanimously passed over in silence, all those years of Christ's minority which intervened or passed, between his return out of Egypt, and this passage of his at twelve years old, there is nothing possible to be 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 only briefly comprised in the first verse of this portion, And the child grew and waxed strong in spirit, filled with wisdom, and the grace of God was upon him.   

Harmony and Explanation.  
Ver. 40. And the child grew, etc.  
TWo years Old he was when he went into Egypt: and there he abode in his Exile, a very small time, it may be some two or three months: about such a space as Moses had been hid in Egypt in his Father's house from the fury of Pharaoh. When he returned to Narazeth his Mother's City, being now about two years and a quarter old, he was not weaned [if in this he followed the use and custom of the Jewish children, as it is like he did] but still sucked his Mother's breasts: As he grew in body, he grew much more in mind; for so the phrase, He waxed strong in Spirit, seemeth to be understood by the Evangelist; taking Spirit, not so much for the Holy Ghost, though it is past question, he was filled with that, as for his Soul or spiritual part of his humane nature. And so he describeth his growth in both parts, in the two expressions, The child grew in body, and waxed strong in intellect and soul: filled with wisdom, in an extraordinary manner above other children, and a graciousness appeared in him both in person and actions.   

Vers. 41. Now his Parents went to Jerusalem, etc.  
Joseph is called the Parent of Christ, as Paul calleth preaching foolishness, 1 Cor. 1. 21, 23. because he was so commonly reputed by men: And as for women's going up to this Festival, whereas the Law required only the Males appearance before the Lord, three times in the year, we shall have occasion to speak of it hereafter.   

Ver. 42. And when he was twelve years old, etc.  
At what age our Saviour showeth his admirable wisdom in the Temple among the Doctors, in this Story; at the same age had Solomon showed his, in the matter of the two Hostesses, about the dead and living child, 1 King. 3. 25. ●8. For that he was twelve years old at that time, may be conceived upon these collections.  
First, Absolom began to rebel in the thirty seventh year of David's Reign, or three years before his death, or thereabout; This is to be picked out of that dateless reckoning of years, 2 Sam. 15. 7. And after forty years Absalon said, let me go pay my vow, etc. These forty years are counted from the time that Israel asked a King: three of Saul's Reign, 1 Sam. 13. 1. and seven and thirty of David's, and then began Absalon to challenge the Kingdom: and the reckoning from that date giveth this hint and intimation, that as their ask 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, Absalon had been two years in Jerusalem, and not seen the King's face, 2 Sam. 14. 28.  
Thirdly, before that time, he had been three years in deserved exile in Geshur, 2 Sam. 13. 38.  
Fourthly, and two years had passed betwixt the rape of Tamar and slaughter of Amnon, which occasioned him into that exile, 2 Sam. 13. 23.  
So that counting all these years together, they appear clearly to be ten at the least, betwixt the rape of Tamar and David's death: and so are they so many of Solomon's age at the same time.  
Now that there was some good space that passed betwixt these sums of time mentioned, as betwixt the birth of Solomon, and the rape of Tamar, betwixt Absoloms seeing of the King's face, and his breaking out after into that rebellion, and other spaces, it cannot be denied upon serious and considerate casting up of the Story: But to find out the exact space and measure of time is hardly possible; and so is it to determine the age of our Saviour at the time of his disputing with the Doctors. For though the Evangelist say that he was twelve years old, yet hath he left it doubtful, whether current or complete: and that it was a whole half year under or over, it cannot be denied, seeing that he was borne about September, and this his disputing was at the Passeover, about March or April. So when we say Solomon was twelve years old when he began to Reign, and when he determined the controversy of the two Hossesses, it is not necessary, punctually to pick out and show that space of time to all exactness, it sufficeth to show that the text bringeth him near to that age under or over. See Ignat. Martyr in Epist. ad Magnes.   

Vers. 43. The child Jesus tarried behind in Jerusalem, and Joseph and his Mother knew not of it.  
That morning that they were to depart to their own home, it was the custom to go first to the Temple, and to worship the Lord, 1 Sa. 1. 19 Now the multitudes that went together at these times were exceeding great and many, all the males of the Nation, and very many of the females being constantly present at these occasions.  
When therefore Joseph and Mary, and the Galilean company that w●nt along with them, departed from the Temple to go their Journey, it is likely that Christ stayed behind them in the Temple Court, where also he haunted, till they found him again. Now he having been absent from them, and in other companies sometimes before in the Festival week, as it can hardly be doubted, it is not to be wondered if they were not so punctually exact, as to be sure to bring him with them in their sight out of the Temple and the City. For they knew not, nor could they conceive, that he had any thing to do, or how he could stay behind them when they were gone, and therefore though they saw him not, yet doubted they not but he was with some of his acquaintance or other, in that vast and numerous multitude: Yea, so confident they were of this, that when after a while they miss him, yet did they not suspect his staying behind them in Jerusalem, but went that day's journey forward, searching and enquiring for him among their kindred and acquaintance, that went along with them [for so are those words to be understood] till they came to their lodging. And by that time, not having found him, they resolve, and accordingly do, on the next morning return for Jerusalem.  
It is conceived by some, that the multitudes going to and from these festivale, went, the men by themselves, and the women by themselves, and the children indifferently with either parent, as they thought good, and so Mary supposed that Jesus was with Joseph, and Joseph supposed that he was with Mary, and by this misapprehension, they went their first day's journey, till they met at their lodging, before they missed him: But if that were certain, which is very doubtful, that they thus travailed males and females apart; yet it is clear by the text, that they jointly missed him in their first day's journey, and betimes in the journey, long before they came to their Inn; and yet would not return to seek him at Jerusalem, where they could not so much as suspect that he would stay behind, when he saw all the company setting homewards; but they still go on their journey, and inquire up and down in the company for him, till their not meeting him at night resolves them, that he was not in the company at all.   

Vers. 46. After three days they found him in the Temple.  
That is, on the third day: for one they spent in journeying homewards, though they miss him, the other in returning that journey to Jerusalem, and on the third day they find him in the Temple, where he had slipped from them in the crowd when they came to do their farewell-Worship.   

SS. In the Temple sitting in the midst of the Doctors. Compare Psal. 82. 1. Hag. 2. 7. Mal. 3. 1, 2.  
The San●edrin, or great Bench of Judges and Doctors sat in the Court of the Temple: This R. Solomon observeth upon the conjuncture of the end of the twentieth, and beginning of the one and twentieth Chapters of Exodus: for whereas the twentieth ends with, An Altar of Earth shalt thou make unto me, etc. and the one and twentieth begins with, And these are the judgements, his collection from hence is, that the Judges were to sit in the Sanctuary. And to the same purpose, and far more largely speaketh Maimonides; The Sanhedrin, saith he, sat in the Sanctuary, and their number was seventy one, as it is said, Gather me seventy men of the Elders of Israel, and Moses was over them, as it is said, and let them stand therewith thee, behold seventy one. The chiefest in wisdom among them, they made head over them, and he was the head of the Bench, and Wisemen constantly call him Nasi [the Prince,] and be stands in stead of Moses: And him that is chief among the Lxx, they appoint second to the head, and he sits on his right-hand, and he is called Ab beth Din, or the Father of the Court, and the rest of the Lxx sit before them two, according to their Dignity, etc. And they, sit as it were in half the floor in a Circle, that the Nasi, and the Abbess beth Din may see them all. And they erected also two other Courts of Judges, of twenty three men a piece, one by the Gate of the Court, and one by the Gate of the mountain of the house: Maimonid. in S●nhedr. per. 1. 5. That is, one at the gate of the outer Court, and another at the gate of the inner. Now into which of these Societies our Saviour was got at this time, it is something hard to determine, since being in any of them he may be said to be in the Temple.     

SECT. IX.  
St. Matthew. Chap. III. 
The Ministry of John the Baptist the beginning of the Gospel. Multitudes baptised.  St. Mark. Chap. I. St Luke. Chap. III.  
THE beginning of the Gospel of Jesus Christ the Son of God.  
2 As it is written in the Prophets: Behold, I send my Messenger before thy face, which shall prepare thy way before thee.  
3 The voice of one in the Wilderness, Prepare ye the way of the Lord, make his paths straight.  NOW in the fifteenth year of Tiberius 
a Called Claudius Tiberius Nero, and for his viciousness and intemperance, Caldius Biberius Mero, Suet. in Ti. c. 42.  Caesar, 
b Pontius was a common praenome● among the Romans, as Pontius Nigriu●s, Dion. lib. 58. Pontius Fregel-lanus Tac. an. l 6▪ & Ponti●, Id. ib. lib. 13. derived belike a ponte.  Pontius 
c A Pilo, a Roman weapon or pila a pillar.  Pilate bein Governor of Judea, and Herod being Tetrarch of Galilee, & his brother Philip Tetrarch of Iturea, and of the Region of Trachonitis, and Lysanias the Tetrarch of Abylene, 
IN those days came John the Baptist preaching in the wilderness of Judea.  
2 And saying, Repent ye, for the Kingdom of Heaven is at hand.  
3. For this is he that was spoken of by the Prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make bis paths straight.  
4 And the same John had his 
f A rough garment, the garb of a Prophet, Zech. 13. 4  raiment of Camel's hair, and a leathern 
g See Elias so arrayed, 2 King. 1. 8.  girdle about his loins, and his meat was 
h A clean meat, Leu. 11. 22.  Locusts, and wild 
i Honey abroad in the fields, as Deut. 32. 13. Judg. 14. 8. ● Sam. 14. 26.  honey.  
4 John did baptise in the Wilderness, and preach the Baptism of repentance for the remission of sins.  
5 And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptised of him, in the river of Jordan, confessing their sins.  
6 And John was clothed with Camel's hair, and with a girdle of skin about his loins; & he did eat locusts & wild honey.  
2 
d In Josephus called Ana●us  Annas and Caiaphas being the High Priests, the word of God came unto John the Son of Zacharias in the wilderness.  
3 And he came into all the Country about Jordan, preaching the Baptism of repentance, for the remission of sins.  
4 As it is written in the Book of the words of Esaias the Prophet, saying, 
e Not Christ the crier, & John his voice, as some would understand it, but John the ●ryer, and his voice his preaching  The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.  
5 Then went out to him Jerusalem, and all Judea, and all the Region round about Jordan.  
6 And were baptised of him in Jordan, confessing their sins.  
5 Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth.  
6 And all flesh shall see the salvation of God.  7 But when he saw many of the Pharisees and Saddne●s come to his baptism, he said unto them, O generation of Vipers, who hath warned you to flee from the wrath to come? 7 Then said he to the multitude that came forth to be baptised of him, O generation of Vipers, who hath warned you to flee from the wrath to come? 
8 Bring forth therefore fruits meet for repentance.  
9 And think not to say within yourselves, We have Abraham to our Father: For I say unto you, that God is able of these stones to raise up Children to Abraham.  8 Bring forth therefore fruits worthy of repentance: And begin not to say within yourselves, We have Abraham to our Father: For I say unto you, that God is able of these stones to raise up Children unto Abraham. 10 And now also 
l The same word is used by the Lxx. Psal. 74. 6. Judge 9 48. 1 Sam. 13. 20▪ the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syrian hath is used by the Chaldee Par. Job. 14. 20. or in our English 29  is the Axe laid unto the root of the trees: Therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 9 And now also the Axe is laid unto the root of the trees; Every tree therefore which bringeth not forth good fruit, is hewn down, and cast into the fire. 
10 And the people asked him saying, What shall we do then?  
11 He answereth and saith unto them, He that hath two 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Jonice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It properly signifieth the upper garment, as in the Lxx, Gen. 37. 3. Mat. 3. 40. Athen. de●pnos. lib. 1. Tellias gave to five hundred horsemen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A coat and a suit.  coats, l●t him impart to him that harb none, and he that hath meat let him do likewise.  
12 Then came also Publicans to be baptised, and said unto him, Master, what shall we do.  
13 And he said unto them, Exact no more than that which is appointed you.  14 And the Soldiers likewise demanded of him saying, And what shall we do? And he said unto them, Do violence to no man, neither 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ister in At●●eis sa●h, ●t is not lawful to carry Figs out of Attica which grew there, because the Inhabitants may enjoy them themselves: And whereas many were found out, that stole them forth of the Country, those that de●ected any such to the Magistrates, were at first called Sycophants. Athen deipn. lib. 3. At the first the honestest and best men of repute, we appointed to be Overseers in this matter about Transpor●ation; but in time, the Office being abused, the name came into utter disgrace, Id●n ibid. and so a Sycophant was no better than a common Barretor. This is the custom of Sycophants, that they themselves will begin to speak evil of a man, and to utter something against him as in secret, that another hearing so much, may also be induced to speak the like, and so become liable to be accused: For this they do without danger, because they do it upon a Plot, etc. Dion. Cass. lib. 58.  accuse. any falsely, and be content with your 
* The Greek here useth a Latin word, Opsonium, as being spoken to the Roman Soldiers, and a word with which they were best acquainted. Caius panaria cum opsonio 〈◊〉 dedit, Suc●on. in Caio. cap. 18. Vsed●againe, Rom. 6. 2.  wages.   15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 11 ay, indeed baptise you with water, unto repentance: but he that cometh after me, is mightier than I, whose Shoes I am not worthy to bear, he shall baptise you with the holy Ghost, and with fire. 
7 And preached saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.  
8 I indeed have baptised you with water; but he shall baptise you with the holy Ghost.  16 John answered, saying unto them all, I indeed baptise you with water, but one mightier than I cometh, the latchet of whose shoes, I am not worthy to unloose: he shall baptise you with the holy Ghost, and with fire. 12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner: but will burn up the chaff with unquenchable fire.  
17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner, but the chaff he will burn with fire unquenchable.  
18 And many other things in his exhortation preached he unto the people.   


Reason of the Order.  
ALthough there be a very large space of time betwixt the Section last preceding, and the beginning of this, yet because the Reader in his Bible can see nothing mentioned in any of the four that may come between, he will easily satisfy himself without any further discourse, that the order is necessary, and the connexion undeniable. But it may be, he may wonder why the Evangelists have passed so much time in silence, without any mention at all of our Saviour Christ, or of any thing done or spoken by him: But when he shall observe in the very first words of this Section, that the Preaching of John, and his baptism was the beginning of the Gospel, then will he see that they hasten to that and forward, as to the main aim, and chief intention of their writing, but that the conception and birth of Christ and his forerunner were necessarily to be related before.  
In these collateral columns of the Text, and forward, where we shall have occasion to use them so, the Readers eye must sometimes help to lay them together, where the pen could not, without changing and transposing the natural method of the Text; as in this Section now in hand, it had been both as easy for me to have written the third verse of Mark, after the fourth and fifth, as before them, and more agreeing to the columns on either side it; but that I would not be so bold as to change verses without any reason, which Mark not without good reason did dispose as they lie. And this ca●telousnesse have I observed all along as I go, where occasion is offered; presuming rather to trouble the Reader to rank them with his eye, then to tear the text in the whole cloth, and then few it together at other edges. It will sometimes be inevitable, but that we must invert and alter the order of one Evangelist or other, from what he had laid it; but wheresoever that shall be so, there shall be such a reason given for it, as I hope shall be to the Readers satisfaction, and mine own excuse.   

Harmony and Explanation.  
MARK 1. Vers. 1.  
The beginning of the Gospel.  
THe beginning of that age of the world, which the Prophets so unanimously pointed out for the time of good things to come; and which they expressed sometimes by the term of The last days, Esa. 2. 2. Mich. 4. 1. Joel 2. 28. Sometimes, of the acceptable year of the Lord, Esa. 61. 1. Sometimes, of the kingdom of God, Dan. 2. 44. and 7. 14. and sometimes, of a New heaven, and a New earth, Esa. 65. 17. And which the Gospel itself doth begin from the beginning of the Ministry and Preaching of John the Baptist, as in this verse, and Matth. 11. 13. Act. 1. 22. & 10. 37. So that though in our Chronicle account, and computation, we begin to reckon from the birth of our Saviour the second Adam, as the age of the world before, was reckoned from the Creation of the first; yet in strict and exact computing, the new world, as one may call it, or the age of the Gospel, began not before the setting forth of John, to preach and baptise; and this his Ministry is most fitly called the beginning of the Gospel both in regard of his preaching, and of his baptising.  
For, first, the Doctrine and preaching of John, was of a differing strain, and divers tenor from the literal Doctrine of the Law: For that called all for works and for exact performance, Do this and live; and, He that doth not all the words of this Law, is cursed; But John called for repentance, and for renewing of the mind, and for belief in him that was coming after, disclaiming all righteousness by the works and performance of the Law, but proclaiming repentance for non-performance, and righteousness only to be had by Christ. So that here were new Heavens, and a new Earth begun to be created; a new Commandment given, a new Church founded, justification by the works of the Law cried down, and the glorious Doctrine of repentance and faith set up.  
Secondly, whereas Baptism was used before among the Jews, only for admission of Proselyte● or Heathens to their Church and Religion, [as vid. Aben Ezra, Gen. 35. Rombani in Azure Biah per. 13.] now it is published and proposed to the Jews themselves to be received, and undergone, showing unto them; 1. That they were now to be entered and transplanted into a new profession. And 2. That the Gentiles and they were now to be knit into one Church and Body.  
The Ministry of John being of so high concernment, as being thus the beginning of the Gospel, and of a new World, it is no wonder, that St. Luke doth so exactly point out the year by the Reign of the Emperor, the rule of Pilate, Herod, Philip, and Lysanias, the High Priesthood of Annas and Caiaphas, that so remarkable a year might be fixed and known to all the World, and that the condition and the state of the times might be observed when the Gospel began. And here it might have been proper to have begun the second part of this our task, and not to have driven over this Period of time, and to stop half a year after it at the baptism of our Saviour; but since his preaching & appearing to the World, is the great and main thing that the Evangelists look after, and since the preaching of the Baptist was but a Preface and forerunner unto that of his; it is not unproper, & may be very excusable to make that our entrance to another part, and take this with us in our motion to our lodging and resting there.   

SS. Of Jesus Christ the Son of God.  
This title of The Son of God, is proclaimed of Christ from Heaven, at his baptism, when he is to begin to preach the Gospel, as it is said here to be the Gospel of the Son of God. And it was necessary that so much should be intimated and learned concerning him, as the author of the Gospel, Because 1. The Gospel was the full revealing and opening of the will of the Father. 2. The overthrow and ruin of the Rites and Ceremonies of Moses. 3. The admission of heathen and stranger's to be the Church and people of the Lord, whereas Israel had been his peculiar before. 4. It was a Doctrine of trusting in another, and not one's self for salvation, and now was fit for doing the three former, or for being the object of the latter, but Jesus Christ the Son of God, who came from the bosom of the Father, was the substance and body of those shadows and Ceremonies, might raze that partition wall, which in the giving of the Law himself had reared, and did not only preach the doctrine of the Gospel, but also fully perform the Law.   

Vers. 2. As it is written in the Prophets.  
It seemeth by the Syrian, Arabic, Vulgar Latin, Victor Antiochenus, Origen cited by him, and others, that some Copies read, As it is written in Esaias the Prophet: and so Jansenius thinketh it was so written by Mark himself, but purposely changed by the Doctors of the Church, as we read it now, to avoid the difficulty which the other reading carried with it.  
But, first, it were a very strange and impious, though an easy way of resolving doubts, to add to, or diminish from the Text at pleasure, as the Text shall seem easy or difficult: This is not to expound the Bible, but to make a new one, or a Text of ones own head.  
Secondly, in ancienter times than any of theirs that are produced, which read, In Esaias the Prophet, it was read as we do, In the Prophets, as Jans●nius himself showeth out of Irenaeus, lib. 3. chap. 11.  
Thirdly, the one half of the words alleged in the Text, are not in Esay at all, but in Malachi: and the first half also, for that is considerable. For though sometime the New Testament in Allegations from the Old, do closely couch two several places together under one quotation, as if they were but one; yet maketh it sure, that the first always is that very place, which it takes on it to cite, though the second be another: as Acts 7. 7. S●●ven allegeth a speech of God, as if uttered to Abraham alone; whereas it is two several quotations, and two several speeches tied up in one; the one spoken to Abraham indeed, but the other to Moses, almost four hundred years after; and that to Abraham is set the first, for he is the subject whereupon the allegation is produced.  
Fourthly, it is a manner of speech not used in the New Testament, to say, it is written, or it is said in such or such a Prophet, but by him. We find indeed, It is written in the Law, Luke 10. 26. And, It is written in the book of Psalms, Acts 1. 20. Yea, It is written in the Prophets, Joh. 6. 45. but no where that it is written in a single Prophet.  
Fifthly, To read as we do, As it is written in the Prophets, agreeth with the ordinary and usual 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, etc. 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 me.  
But First, the Evangelists and Apostles, when they take on them to cite any Text from the Old Testament, are not so punctual to observe the exact and strict form of words, as the pith of them, or sense of the place; as might be 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 me and thee.  
Secondly, The Majesty of Scripture doth often show itself in requoting of places, in this, that it allegeth them in difference of words and difference of sense, yea, sometimes in contrariety, not to make one place to cross or deny another, but by the variety one to explain and illustrate another, as in corresponding places in the Old Testament might be showed 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, enlarge and expound himself in another. And the same divine authority and Majesty doth he also use in the New Testament, both in parallel places in itself, 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 he plainly called, Exod. 33. 14. and in Christ, the Father came and revealed himself among men: and the words in both places, both in the Prophet and in the Evangelist, are to be taken for the words of the Father; in the one, spoken of the Son, and in the other, to him: In Malachi thus, Behold I send my Messenger before me to prepare the way before my face; that is, before the Son, as he is in his own nature, the very brightness of the glory of the Father, and the express image of his person, Heb. 1. 3. and in Mark thus, to prepare the way before thy face, that is, before thee, O Son, when thou comest to undertake the work of redemption, and to publish the Gospel. And this change of persons in Grammatical construction is usual in the Hebrews eloquence and Rhetoric; as 1 Sam. 2. 23. My heart rejoiceth in the Lord, I rejoice in thy Salvation. There is none holy as the Lord, for there is none beside thee, etc. Zech. 12. 10. They shall look upon me, 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 year of Tiberius Caesar.  
This Tiberius was the third Emperor of the Romans, 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 subtlety, cruelty, avarice, and bestiality, that for all, or indeed for any of these, few stories can show his parallel: And as if in this very beginning of the Gospel, he were produced of such a constitution, to teach us what to look for from that cruel and abominable City, in all ages and successions.  
Now Tiberius his fifteenth was the year of the world 3957. And the time of the year that John began to Baptise in it, was about Easter, or the vernal equinox, as may be concluded from the time of the Baptism of our Saviour. For if Jesus were baptised in Tisri or September, as is cleared hereafter, he being then but just entering upon his thirtieth year, as the Law required, Numb. 4. And if John being six months elder than our Saviour, as it is plain he was, did enter his Ministry at the very same age, according to the same Law, it readily follows, that the time mentioned, was the time when he began to Preach. It was indeed Tiberius his fifteenth when John began to baptise, but it may very well be questioned, whether it were so when our Saviour was baptised by him: For the exact beginning of every year of Tiberius his reign, was from the fourteenth of the Kalends of September, or the eighteenth of August, at what time Augustus died: Sueton in Aug. cap. 100 That fifteenth of the Emperor therefore, in the Spring time of which John began to baptise, was expired before September, when our Saviour was baptised, and so his baptism is to be reputed in the year of the world 3958. which was then but newly begun, and in the sixteenth year of Tiberius, but newly begun neither, unless you will reckon the year of the Emperor, as the Romans did the year of the Consuls, from January to January: But this we will not controvert, nor cross the common and constant opinion of all times, that holdeth our Saviour to have been baptised in Tiberius his fifteenth.   

SS. Pontius Pilate being governor of Judea.  
He is called Procurator Judeae by Tacitus, Annal. lib. 15. and hath this brand set upon him by Egisippus, that he 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. He succeeded Gratus, in the government of Judea: managed it with a great deal of troublesomeness 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 son 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 be showed 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 Kingdom, for the Original word includeth four: and accordingly have concluded, that the Kingdom of Herod the great was divided by Augustus after his death into four parts, and given to his four Sons, Archelaus [in whose room they say succeeded Pontius Pilate] Herod Antipas, Philip, and Lysanias. In this strictness hath the Syrian Translator taken the word, rendering it thus, Herod being the fourth Ruler in Galice, and Philip the fourth ruler in I●urea. And the Arabic thus: Herod being head over a fourth part, even Galilee: and so in the rest. But if th● opinion be narrowly examined, these absurdities will be found in it.  
First, It maketh a tetrarchy to be nothing else, but exactly the fourth part of a Kingdom, whereas Pliny, lib. 5. cap. 18. speaketh of Tetrarchies that were like Kingdoms, and compacted into kingdoms, and he nameth Trachonitis for one. His words are these: Intercurrunt, cinguntque has Vrbes, Tetrarchiae regnorum instar singulae, & in regna contribuuntur, Trachonitis, Paneas, in quâ Caesarea cum supradicto fonte Abila. And in chap. 23. he saith, Caelosyria had seventeen Tetrarchies, Tetrarchias in regna descriptas, barbaris nominibus decem & septem.  
Secondly, It divideth Herod's kingdom into four parts, whereas it was parted only into three, to his three Sons, Joseph. Ant. lib. 17.  
Thirdly, It maketh Lysanias to be Herod's son, which he was not at all.  
A tetrarchy therefore seemeth rather to be one that was in the fourth rank or degree of excellency and government in the Roman Empire: the Emperor that was Lord of all the Empire being the first, the Proconsul that governed a Province the second, a King the third, and a Tetrarch the fourth. So Mishuch, and Shalish in the Hebrew, signify a man, second or third to the King.   

SS, And his brother Philip being Tetrarch, etc.  
Herod made Antipas [whom he had intended for King, but changing his mind, he changed his last will] Tetrarch of Galilee and Peraea. And the Kingdom he bestowed on Archelaus: And Gaulonitis and Trachonitus, and Batanaea, and Paneas he bestowed on Philip who was his own son, and own brother to Archelaus, to be a tetrarchy, Josep. Ant. l. 17. c. 10.   

SS. Of Iturea.  
This Country seemeth to have taken its denomination from Jetur, one of the Sons of Ishmael, Gen. 25. 15. and it lay 
a Stra. lib. 16  edging upon Arabia, but 
b Plin. lib. 5. cap. 23.  reckoned to Syria, and upon that reference mentioned by the Evangelist here. For he speaketh of these Countries and Tetrarchies, becase Syria and Judea were but one Province, and under one Proconsul. And therefore as he nameth the government of Canaan, in the two Countries of Judea and Galilee, so doth he also the government of Syria, under three, Iturea, Trachonitis and Abilene: And this is agreeable to what he had done in chap. 2. 1. when he spoke of the time of our Saviour's birth: for as he there dateth the tax that then was, by the time of a governor of Syria, so doth he now the beginning of the Gospel by the time of the Rulers there, as well as in Judea. And this was also most suitable to the Roman Records, where, seeing that Syria and Judea were joined together into into one Province, it is not to be doubted, but their Governors were named together, as members of one body.   

SS. And the Region of Trachonitis.  
The name of this Country, 
Strab. ubi supra. Plin. lib 5. c. 18.  as it seemeth by Strabo, was taken from two mountains, or Rocks, called Trachones: and they very probably so called from the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth wearisomeness, in regard of the irksome and tedious difficulty of passing over them: as Strabo instantly after them, speakeh of other mountains towards Arabia and Iturea, which he titleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hills hard to travel over. Josephus supposeth Us the eldest son of Aram, to have been the first Inhabiter of this Country, Antiq. lib. 1. cap. 7. but whether it were that son of his or no, it is not so material to inquire, as it is to observe that it was reputed a Country belonging to Aram, or within the compass of Syria: very thievish in the time of Herod, and the Inhabitants living upon the robbery of the Damascens, that lay near unto them: Joseph. Antiq. lib. 15. cap. 13.   

SS. Lysanias.  
He was not a Son of Herod, as is supposed by some, nor an immediate Son of Ptolemy Mennaeus, neither, as is held by others. [For though Josephus Antiq. lib. 14. cap. 23. and de Bel. lib. cap. 11. telleth that Lysanias succeeded his Father Ptolemy Mennaeus, yet it cannot be the same man possibly, that St. Luke here speaketh of, for that Lysanias was slain by the means of Cleopatra, a good space of time before our Saviour was borne, Jos. Antiq. lib. 15. cap. 4.] But the Lysanias here mentioned, might be the great Grandchild of of Mennaeus or some one of that house, that bore the same name with Menaeus his immediate son and successor.   

SS. Abilene.  
This Country was so named from the City Abila, which Ptolemy, lib. 5. cap. 15. hath reckoned for a City of Caelosyria, [or as some Copies have it, of Decapolis] and with this title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abila surnamed from Lysanias: see also Pliny, lib. 5. cap. 18, This word soundeth so near to the word Havilah, Gen. 2. 11. and 10. 7. that it may very well be supposed to have descended from it, and the name of the place from that Son of Chush, that planted with his brethren mentioned with him, in Arabia and thereabouts.   

Vers. 2. Annas and Caiaphas being the High Priests.  
There could be but one Priest properly so called at one time: and that Caiaphas was he at this time, it is most clear, both out of Josephus, and out of the Scripture. Now Annas is said to be High Priest with him, because he was the Nasi or head of the Sanhedrin, and so represented Moses, as Caiaphas did Aaron, and he was of the seed of the Priests, as well as Caiaphos was. An evidence of his being the head of the great Council, is, in that when our Saviour was apprehended, he was first led to Annas, Joh. 18. 13. and by him bound and sent to Caiaphas, Ver. 24. and that Annas is first placed in the Council, Act. 4. 6. We shall have more punctual occasion hereafter to look after this man, and then will we see what we can find spoken of him by Josephus.   

SS. The Word of the Lord came to John.  
Such was the commission of the Prophets, as Jer. 1. 2. Ezek. 6. 1. etc. And this proclaimeth John a Prophet, as well as they. And here had he his warrant for his Ministry, and this was the institution of the Sacrament Baptism. Now whether the word of the Lord that came to John and to the Prophets, be to be understood of his personal, & substantial word, as Joh. 1. 1. or of the word of Prophecy suggested to them by the holy Ghost; and whether John had this word imparted to him, by vision, or dream, or rapture, or what other way, it is not so material to inquire, as it is difficult to resolve; only this is not impertinent to observe, That whereas the race of the Prophets that were sent to teach and to preach to the people by the word of the Lord, was expired and extinguished long ago, in the death of Malachi the last of that race, there is now another race of such preachers to be raised again, viz. John, and the great Prophet, and the Apostles, and this is the entrance or beginning to that glorious generation. For we 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 go and preach, and to be constant ministers to the Church. But Esay, and Jeremy, and Ezekiel, and the rest of that form, under the Old Testament, and John and the Apostles under the New, had not only 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 be continual preachers, and entered them into the function of a constant Ministry. As see how the Baptist himself explaineth what is meant by this word of the Lord coming to him, Joh. 1. 33. He sent me to baptise.   

SS. To John the Son of Zacharias in the wilderness.  
The Children of the Priests when they came to age, were to be installed and enrolled into the service of the Temple; 
Vid. Suid. in voce. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their names being entered there, and the name of their father. To this custom the Evangelist seemeth to refer, when he calleth John the Son of Zacharias in this place, and at this time, when he was to enter upon his Ministerial function: which though he did not at the Temple, as others used to do, but had another kind of employment laid upon him, by the Word of the Lord coming to him in the Wilderness in the place of his converse; yet [as had he been there, he must have been enrolled and registered, thus, John the Son of Zacharias began his Ministration at such a time, or to this purpose, so] doth the Holy Ghost enrol him here, at his entrance into this his Ministry of another kind, the word of the Lord came to John the Son of Zacharias. And the like passage we observe in the same Evangelist concerning our Saviour at his being baptised, and when he also entered upon his function.   

Mat. 3. vers. 1. Preaching in the Wilderness of Judea.  
That is, in the Cities and Towns in the wilderness, 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 baptise in the Wilderness.  
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 he saw occasion, and the Spirit moved him: And indeed Hebron itself was in a manner a City of the Wilderness, 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 showing unto Israel, were interpreted concerning his being in Hebron; the interpretation might very well be justified, though to avoid cavil and offence, we have expounded it of places, which the Scripture calleth Deserts, or Wildernesses in express terms.  
However, be it in Hebron, or out of Hebron that John was educated, conversed, and began to preach; certain it is, that he did the last of these in some Cities of the Wilderness, not far from Hebron: and if it be said that he baptised also in these Cities where he preached, and as yet was not gone down to Jordan, till Jerusalem and all Judea heard of him, and came to be baptised, and then he went thither for the conveniency of water: I suppose it crosseth nothing, either in the History or Mystery, and it averreth no more concerning John now, than we shall find him doing hereafter; namely, baptising in other waters beside Jordan. And indeed how can it rationally be understood otherwise, then that John baptised first in these Cities and Towns, before multitude of company drew him down unto the River?  
For, first, it cannot be conceived that he walked or stood in the open fields near Jordan, and there began to preach; but that he betook himself to Towns 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 baptised, that he should bring them to the River, which was sometime far off, or delay them till all the multitude should meet him there together; unless it could be showed that the water of Jordan was only allowed to be baptised in, and no other; the contrary to which we shall see anon.  
The Story therefore and progress of his Ministry and baptising, out of the three Evangelists may be compiled thus: That first he came preaching in the Wilderness of Judea, in the Towns and Cities that were there, about the place of his education; That he baptised there those that were converted by his preaching, and that desired to be baptised by him: That he went abroad from thence, up and down all the Country round about Jordan, and when his converts, and the concourse were now grown numerous, he baptised them in Jordan, because there was water enough, as Joh. 3. 23.   

SS. And preach the baptism of repentance.  
The Evangelist useth this title or epithet, in opposition Circumcision, and baptising of Proselytes, which had been the way and door of admission into the Church before. They might very fitly be called the Circumcision and the baptism of performance, as this the baptism of repentance. For whosoever received circumcision was engaged by it to the performance of the whole Law, Gal. 5. 2. And the like was every Proselyte engaged that received Baptism. But this baptism of John, or the baptism in the Christian Church is clean of another nature. For whereas those two challenged of every one that went through those doo●es into the Church, that they should stand debtors to the whole Law, and be obliged to a legal righteousness: our baptism requireth a clean contrary thing, namely, that we should be 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 seek after his righteousness, seeing that we have none of our own. Hence appeareth clearly, first, a reason why the baptism of John is called the beginning of the Gospel, for it opened a door, and gave an inlet into the Church upon other terms, than had ever been before. And, secondly, that baptism belongeth to Children, though it be the baptism of repentance, and they know not what repentance means: For it requireth not their repentance at their receiving of the Sacrament, when they stand but in the door or entry of the Church, but it engageth them to repentance for the time to come, or when they being now entered into the Church, shall come to the use of reason, and knowledge of the engagement: And so was it with the children that were circumcised: for they when they underwent that Sacrament, undertook obedience to the whole Law, and yet they knew not what, either obedience, or the Law meant: But that undertaking was, what they were to do when they came to the years of knowledge and apprehension.   

Matth. 3. Verse 2. And saying, Repent ye, for the Kingdom of Heaven is at hand.  
The phrase, the kingdom of heaven, which is so frequently and commonly used in the Gospel, is taken from, Dan. 2. 44. and 7. 14. And it meaneth the spiritual kingdom of Christ in and under the Gospel, as it is published and preached unto all Nations. For though the phrase be generally and truly understood to mean the preaching of the Gospel; yet doth it most properly and naturally signify the preaching of the Gospel to the Gentiles, or among all Nations; as might be showed, by the signification of the word Heaven, by the manner of speech here used, that it is at hand, and so again, Mat. 4. 17. when the Gospel was now Preached already: by the Text of Daniel, from whence the phrase is taken, and by divers places in the Gospel, where it is used; but the full clearing of this, I have chosen to refer to that difficult place which will call for it to be cleared, when the Lord shall bring us thither, Matth. 16. 19 To thee will I give the keys of the Kingdom of heaven: where I conceive Christ to have foretold to Peter; that he should be the first that should Preach the Gospel, and open the door of Faith unto the Gentiles, as Act. 15. 7. and 10.  
Now, The Kingdom of heaven signifying thus, not barely and simply the Preaching of the Gospel, but the preaching of it to the Gentiles and their conversion, it showeth how proper and pregnant an argument this was to enforce the doctrine and practice of Repentance upon the Jews, because the calling of the Gentiles was near at hand, which would prove their rejection and casting off, if they did not repent, as Deut. 32. 21.  
Before the coming of Christ, those four earthly kingdoms that are mentioned by Daniel in the Chapters cited, bore all the sway, and domineered over all the world with cruelty and tyranny: but when they were destroyed, at his coming he set up a Kingdom of his own, and swayed the Sceptre of Righteousness over all Nations, and ruled them with his word and Spirit. And whereas before his coming also, the Church consisted but of one Nation and Kingdom; and was couched upon a small parcel of earth, the Land of Canaan, and had earthly promises, and earthly rites; when he came and published the Gospel, he gathered a Church of all Kingdoms and Nations, and Languages under Heaven; and built it up with heavenly and spiritual promises and instructions, and thus The Kingdom of heaven may fitly be understood in opposition to these two earthly ones.   

Luk. 3. ver. 5. Every valley shall be filled, etc.  
These borrowed phrases, intent the removing of obstacles and stumbling blocks out of the way, and plaining and clearing the way for men to come to Christ, and to the obedience of the Gospel. The Jews conceive that the cloud of glory that led the people of Israel in the wilderness, did really and according to the letter, do what is here spoken of, for facilitating of their march and journey: as that it leveled Mountains, raised valleys, and laid all of a flat, that it burned up bushes and smoothed rocks, and made all plain, that they might travail without trouble or offence.  
And some of them also say, that when Jeroboam set up his golden calves and Idolatry in Bethel, and Dan, that he and his wicked agents laid ambushments and scouts in the ways to Jerusalem, to catch up every one that should go thither to worship, and to this purpose they apply that saying of the Prophet, Host 5. 1. O ye Priests and O ye house of the King, ye have been a snare on Mizpah, and a net upon Tabor, And the revolters are profound to make slaughter, etc. If either of these things were undoubtedly so, as they suppose, how properly might this passage of the Prophet Esay, and of the Evangelist from him, be thought to refer thereunto; but since they be but surmisals, it is safest to take the words for a borrowed speech, to express what was said before, the removing of obstacles in the way to Christ.   

Mat. 3. ver. 6. Confessing their sins.  
Not to John, but to God: For neither was it possible for John to hear their confessions, nor was it necessary. Not possible, because of the vast multitudes that came to be baptised: nor necessary, for to tell him they had committed such and such sins, what conduced it either to their baptism or forgiveness?  
Nor was this their confession of their sins, before their being baptised, but after: For first, if we should strictly take the Grammatical construction of the word, that importeth their confessing, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which would have denoted that they had confessed before they were baptised, but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in both the Evangelists, that speak of that matter.  
Secondly, It was far more agreeable to the end and doctrine of Baptism, that their confession of sin should be after their baptising then before, in that they were baptised to repentance, ver. 11. and not e contra; the Sacrament was more intentionally to enter them into repentance, than repentance to enter them into the Sacrament: For, as was said before, it obliged them more properly to repentance after the receiving of it then before.  
Thirdly, the gesture of our Saviour after his Baptism seemeth to have been according to the common custom and gesture of the people, and as he coming out of the water fell to prayer, so they when they came out, used to do, to make their penitent confession to the Lord.   

Mat. 3. ver. 7. When he saw many of the pharisees, and Sadduces coming to his baptism.  
The Pharisees, Sadduces, and Esseans, the three Sects of the Jews; Josep. Antiq. lib. 13. c. 9 are those three shepherds spoken of Zech. 11. 8. whom our Saviour at his coming was to cut off.  
The two former, whom we have now in hand, are very frequent in mention in the Gospel: men of enmity one against another, yet both joint enemies to Christ and to his Apostles.  
The original of the Pharisees is not so easy to go back unto, as that of the Sadduces, nor is the significancy of their name so readily determined and fixed upon as the other; The Sadduces, it is well known were so called from Sadoc, the first Author of their Sect, and he the Scholar of Antigonus; Rabbi Nathan in his Aboth. Perek. 5. hath thus clearly given us their original. Antigonus of Socoh, saith he, received his learning from Simeon the just: This was his saying: Be not as servants that serve their Master, because of receiving 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a portion.  a reward, 
Vid Talm Bab. Basileae, tom. 6. in fine.  but be as servants that serve their Master, not for the receiving of a reward, but let the fear of God be upon you. This Antigonus had two Scholars which changed his words; they changed them to their Scholars, and their Scholars to theirs: They stood up and taught after them, a●d said, what saw our Fathers to say thus? is it possible that a workman may do his work all the day, and not receive● his wages at even? But if our Fathers had known that their is a world to come, and that there shall be a resurrection of the dead, they would never have said thus: They stood up and separated from the Law, and from them broke out the two Sects, the Sadduces, and Baithusaeans: the Sadduces after the name of Sadoc: and the Baithusaeans, after the name of Baithus. So he. Now this Antigonus, whose good doctrine had this bad construction, was Scholar to Simeon the just, whom we shall have occasion to look after by and by.  
But the time and occasion of the rising of the Pharisees, is of more obscurity, and the reason of their name admitteth of more conjectures; As, whether they were so called from Perush, which importeth Exposition, for that they took upon them to be the great Expositors of the Law by their Traditions; or from Parush, which betokeneth separation, for that they accounted and pretended themselves more holy than others of the people, and so became Separatists from them, as despising them, Luke. 18. 9 Either of which Etymologies carry with them a fair and plausible probability of their notation, but the last most agreeable to what both the Scripture, and other writings have said of them, in regard of their singularity; and as we shall have further occasion to descry, when we come to meet with them in their Doctrines, Practices or Opinions.  
And the time of their first starting up, is yet obscurer: But to speak mine own thoughts, I cannot but conceive them to have been somewhat more ancient than the Sadduces, though but a little: And that that passage of the Prophet Malachi, [when he and the Spirit of Prophecy with him was to leave this world] Remember the Law of Moses, Mal. 4. 4. gave occasion to the rising of the Pharisees, and to the confirming of the Sadduces in their opinion when they had taken it up. For whereas the Spirit of Prophecy and revelation was now to depart from Israel, God having revealed as much of himself, and of his will to them, as he thought fit and necessary: He sendeth back the people in this defect of prophetic guidance and direction, to the Law of Moses, to be their study, and their rule of faith and of obedience. Hence did a certain generation among them take occasion and opportunity, to vent and broach traditions and glosses upon the Law, pretending them to have descended from Moses himself, and to have been handed over to them, from hand to hand, and as the Prophets while their race continued, expounded Moses, and instructed the people in the knowledge of the Law, by the Spirit of God, so these men (now the Prophets were gone) took on them to explain Moses, and the Law also, and by a way which they pretended to be of equal authority with the words of the Prophets, For that, say they, is Gods own gloss upon his own Law, and this he taught Moses while he was with him in the Mount: And this, Moses taught Joshua, and Joshua the Elders, and Eli received it from the Elders and from Phinehas, and Samuel from Eli, and David from Samuel, and Ahijah the Shilonite from David, and Elias from Ahijah, and Elisha from Elias, and Jehojada the Priest from Elisha, and Zacharias from Jehojada, and Hosea from Zacharias, and Amos from Hosea, and Esay from Amos, and Micah from Esay, and Joel from Micah, and Nahum from Joel, and Habakkuk from Nahum, and Zephany from Habakkuk, and Jeremy from Zephany, and Baruch from Jeremy, and Ezra and his School from Baruch. The School of Ezra was called the men of the great Synagogue, and they were Haggai, Zechary, Malachi, Daniel, Hananiah, Mishael, Azariah, Nehemiah, Mordecai, Bilshan, Zerubbabel, and many wise men with them, to an hundred and twenty: The last of them was Simeon the just, and he was in the number of the hundred and twenty, and he was High Priest after Ezra. Vid. Rambam in Mishu. Tom. 1. statim sub initio.  
This nameless number that were between the time of Zerubbabel, Nebemiah, Mordecai, and those holy men that we find mentioned in Scripture, and between the times of Simeon the just, I suspect to be the Generation that afforded the rise and original of Pharisaisme and Traditions: For there was a good large space of time and distance between Ezra and Simeon the just, as might be cleared by several particulars, if that were needful. And a preparative, if not a groundwork, to Pharisaisme, and traditions seemeth to be that famous speech of the great Synagogue mentioned in Pirk. Aboth. Per. 1. The men of the great Synagogue said three things, Be deliberate in judgement, and raise up Scholars in abundance, and make a bedge to the Law: Now the Lesson of making a hedge to the Law, by a fixed and determinate exposition, was to bring on, and into credit, those glosses and traditions which they would produce and bring upon it. For that the Law should lie to the Commons without any sense about it, to keep men off from breaking in upon it by their own interpretations and expositions of it, they could soon persuade the People, was a thing not to be tolerated or endured: and when they had wrought this lesson home upon their hearts, than had they glosses ready of their own invention to put upon it, as to hedge or fence in from private interpretations. These glosses or expositions they had a twofold trick to bring into request.  
First, To pretend strongly that they had descended traditionally from Moses, and from God himself, as the pretended pedigree of them is showed before.  
And secondly, to use a strict and severe preciseness in their own conversation, and to pretend and show a holiness above other men, and to withdraw from them as too profane for their society, that this might bring their persons into admiration, and their traditions into repute. And thus they came by their name of Separatists, and thus they laid the foundation for traditions.  
And as the Pharisees took this opportunity and occasion from those words of the Prophet, Remember the Law of Moses, to vent their foolish and wicked Expositions upon Moses, as seeming thereby to do the people a singular benefit, and to make as singular a fence to Moses himself: So likewise did the Sadduces make use of the same occasion to confirm themselves in the error they had taken up, and to assert it unto others, in that in all the Law of Moses, to the ●●udy of which the Holy Ghost had especially directed them in those times, and which Scripture only they embraced, there is not mention nor hint at all as they pretended, of the resurrection of the dead, or of a world to come.   

SS. Coming to his Baptism.  
These Pharisees and Sadduces were not repulsed by John, though he call them by such a name as Vipers, but they were baptised by him: as it most apparent by comparing the relation that Saint Luke maketh of this Story and this together: That saying therefore of Luke Chap. 7. 20. But the Pharisees rejected the Counsel of God against themselves, being not baptised of him, is to be understood of some of that Sect and not all.   

SS. O generation of Vipers.  
By Generation we are not to understand the present age, as when it is said, shall rise up in judgement with this Generation; An adulterous generation seeketh a sign, etc. that is, the people of this age: It is not to be so taken, as if the Baptist meant this present Generation are Vipers: for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: though he include no less in what he speaketh, and though, if ever generation were viperous, that was. But the Baptist useth an expression, that hitteth and reflecteth upon their Fathers, and predecessors as well as themselves, for he calleth them a bro●d or offspring of Vipers: intimating that they and their Fathers were Vipers both. And this he doth, that be might face and affront that fond and vain opinion of theirs, which so much deluded them, and whereupon they built great hopes and made great boasting, namely, of their being the children of Abraham: No, saith John, Say not within yourselves, we have Abraham to our Father, for yes are not the seed of the promise, but the seed of the Serpent: And thus he speaketh, not only to the Pharisees and Sadduces, the heretics of the Nation, but as Luke enlargeth it, to all the multitude that came to be baptised: Commenting upon the first promise at this first preaching of the Gospel, and as on the one hand proclaiming Jesus that was coming after him to be the seed of the Woman, so on the other, declaring the Jews to be now become the seed of the Serpent who should persecute and kill the seed of the Woman, howsoever they boasted themselves for the holy seed of Abraham.  
And the same lesson our Saviour readeth them, when he giveth them the same title, Mat. 12. 34. and 23. 33.  
Viper's are the worst and most deadly of any Serpents; for they destroy and kill suddenly, Act. 28. 4. 6. See Job 20. 16. Isai. 30. 6. and 59 5. from whence the Baptist and our Saviour seem to have this phrase and Epithet: and Isai. 41. 24. as the margin of our English, and an Expositor in Deu. Kimchi do interpret it.   

SS. To flee from the wrath to come.  
In this speech, John seemeth to refer to the last words in all the Old Testament: where Malachi prophesying of the Baptist, and of his beginning to preach the Gospel, He shall turn, saith he, the hearts of the Fathers to the Children, and the hearts of the children to the Fathers, Lest I come and smite the Land with a curse. This meaneth, that wrath to come, which should surely fall upon them, if they should disobey the Gospel, which was now the last means offered them for their conversion, and so it came to pass with them, when about forty four years after this, they were destroyed by the Romans.   

Matth. 3. Ver. 9 Say not, Woe have Abraham to our Father.  
This was their common boasting: as Joh. 9 33. the Chaldee Paraphrast, and R. Sol. on Isai. 62. 6. And so doth Rabbi Solomon conceive, that the Edomites were proud of their descent from Abraham as well as the Jews: for thus he expoundeth those words in the Prophecy of Obadiah, ver. 3. Which dwellest in the clefts of the Rock: He leaneth upon the staff of his Fathers, Abraham and Isaac, and they will not profit him.   

SS. Of the 〈◊〉 to raise up children to Abraham.  
Some take this figuratively, as Ignat. Mart. Epist. ad Magnestos. Clem. Alex. Portrept. ad Graec. and others, of the Gentiles, who are stonyhearted toward the Truth, and who worship stocks and stones, God is able to raise up children to Abraham: But it is rather to be interpreted literally for the crying down of their idle boasting: That it was but a vain prop whereupon they leaned, to think that it was enough for them that they were descended of Abraham, for God by his omnipotent power was able to make as good and towardly children to Abraham as they were, even of stones.   

Matth. 3. verse 10. And now also is the Axe laid unto the root of the Trees.  
Whether we read it rationally, as doth the Vulgar Latin, For now the axe, or conjunctively, as doth our English, And now also; it plainly showeth itself to be an Argument or Reason used to 〈◊〉 something that goeth before. And indeed it suiteth so very well with any of the three verses next preceding, that it is hard to tell, to which most properly it should be applied. For being ●aid to the seventh verse, it doth so strongly 〈◊〉 that there was a wrath to come, that it showeth it to be hard by, and even close at hand, For now the Axe is laid to the root of the trees. Join it to the eight verse and it followeth the metaphor that is used there, of bringing forth fruit, and enforceth the exhortation or Doctrine that is there given, from the danger that may follow on unfruitful trees, For now the Axe is laid to the root of them. Or apply it likewise to the verse next preceding, and it doth argue against the carnal confidence that the Jews had in their descending of the stock of Abraham, paraphrastically thus: Ye have had warning of wrath that is to come, and you think that you are out of the danger of it, because ye are the children of Abraham, and descended lineally from his loins; a Prerogative so little to be boasted of, that it may be common with you to stones, for God is able of them to raise up children unto Abraham, and a shelter so little to be trusted under, that look to yourselves, the Axe is already laid to the root of the trees.  
Some by the Axe understand the word of God, and the preaching of the same, or the publication of the Gospel: from Jerem. 23. 29. after the reading of the Lxx: and from Hosea. 6. 5. Others, Christ himself, consisting say they of two natures, divine and humane, as an Axe of two parts, the head and the handle. But the current of the most, and the best Expositors understand it of the judgements of God: and that it is so to be understood, may be strongly concluded by these reasons.  
First, because the context both before and after, speaketh of Judgement and vengeance to come upon the impenitent and unfruitful, as wrath to come, vers. 7. and casting into fire, and fire unquenchable, ver. 10. 12. and therefore it is most proper to expound the Axe as an instrument destroying, for judgement or destruction.  
Secondly, this place seemeth plainly to have reference to Esai. 10. 33, 34. Behold, the Lord, the Lord of hosts shall lop the bough with terror: and the high ones of stature shall be hewn down, and the boughty shall be humbled. And be shall cut down the thickets of the Forests with iron, and Lebanon shall fall by a mighty one: which how the more ancient Jews understood of the destruction of their State and Kingdom, and that near upon the coming of Christ, a testimony of their own in their Talmud, in the treatise Bera●hoth may sufficiently evidence. There was a certain Jew, say they, was ploughing, and one of his Oxen lowed. The Ox lowing, told of the coming of the Lord A certain Arabian passing by, heard the lowing of the Ox, and said unto the Jew: O Jew! unyoke thine Oxen, and care not for thine implements, for your Sanctuary is destroyed: And the Ox lowed again: and the Arabian saith, O Jew! yoke thine Oxen, and make sit thine implements, for your Messias is borne, etc. Rabbi Abuni said, And what need you to learn this of an Arabian? The text is plain in Esay which saith, Lebanon shall fall by a mighty one: and it followeth, And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his root.   

SS. To the root of the tree●.  
First, by the root of the trees, might be understood the root of Jesse, of which mention was made before from Esay 11. 1. For in all the crosses and calamities, Wars, overthrows, and captivities, that had befallen the Nation of the Jews, the stock of Jesse, or line of David, could never be rooted out, or extinguished, because the promise that Christ should come of it, did preserve and keep it alive, in despite of all opposition, till he that was promised did come indeed. But now, seeing that he was come, and that that line had no more the shelter, and preservative of the promise, it also must come to ruin and rooting out as well as others.  
Secondly, the Axe is now laid to the very root of your confidence and boasting: For whereas ye say within yourselves, and stand upon it, that ye have Abraham to your Father: the time is now come, that that distinction betwixt who is, and who is not, of the Seed of Abraham, shall be no more regarded, nor looked after: but every one of what Nation soever that feareth God shall be accepted of him, and the seed of Abraham for not fearing him shall be rejected, and that privilege not respected at all.  
Thirdly, Jerusalem was as the root of the whole Nation, from which they derived the sap of religion and policy, but now the axe of destruction is laid even to that.  
Fourthly, this phrase may be understood, as comparing the ruin of the Jews here threatened, with those desolations they had fe●t before: For then, as at the captivity of Babylon for example, they were not utterly cut off from their Land for ever, but had a promise of returning, and returned, and were planted there again: but now the vengeance threatened must strike at the very root, and quite destroy them from being a Nation for ever, and from all hope of returning to their Country any more.  
By the Axe being now laid to the root of the trees, may fitly be understood, 1. The certainty of their desolation. And 2, the neernes: in that the instrument of their destruction was already prepared and brought close to them, the Romans, that should ruin their City and Nation, being already Masters and Rulers over them.   

Luke 3. vers. 10. And the people asked him, etc.  
Or, the multitude, as verse 7. which verse compared with this, sheweth, that the question what shall we do then? proceeded from those to whom the Baptist addressed his last speech, O ye generation of Vipers, etc. which were Pharisees and Sadduces, as appeareth by Matthew, and other multitude mixed among, as by Luke. Now whether this their question proceeded from the apprehension of the danger threatened, or application of the exhortation urged, whether they desired to learn how to avoid the evil of the wrath to come, or to do the good works of repentance, when they ask, what shall we do? is neither so material to search, nor easy to find, as it is fit to observe, how powerfully the doctrine of the Baptist hath wrought with them, when it hath thus brought them to look off the goodness of Abraham in which they trusted, and to think after goodness of their own.   

Vers. 11. He that hath two coats, let him impart to him that hath none, etc.  
It appeareth by the Baptists answer, that their question demanded what were those good fruits, that he called upon them to bring forth, vers. 8, 9 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may seem to have respect to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in those verses.  
His answer is an exhortation to almesdeeds, or giving to the needy, rather than any other lesson, not that thereby they might think to satisfy for their sins, or merit for themselves, but for divers other important and considerable ends. For, 1. he seateth them this as an easy lesson, for yet they were but very children in the Evangelicall school: To have put them at their first entry into this school, to the hard lecture of self-denial, mortification, patience and joy in persecution, and other such things as these, had been too strong meat for such babes, too difficult a task for such infants to take out, and therefore he setteth them this easy Copy, and layeth no greater an imposition upon them, than what even the weakest of them might follow and undergo, to impart of their abundance to the poor.  
2. The tenor of the Gospel is mercy and not sacrifice, Hosea 6. 7. Mat. 12. 7. and therefore he putteth not upon them the cost of oblations and offerings which were required by the Law, nor the fasting and pining of the body, as did many of his own Disciples, but the lovely works of charity and mercy, the first and most visible of which is relief of the needy.  
3. By this he putteth them to trial, how they forsake the world, by parting with their worldly goods, how they live by faith in not fearing poverty though they give of their wealth away, how they love their neighbour as themselves, in making him partner of what they have, and how their eyes are fixed on things to come, by giving away here, and looking for reward thereof in heaven.  
And, 4. it may be very well supposed that among the multitude that stood before him, the Baptist saw some rich, and some poor, some in good clothing, and some in mean, and that the present object that he beheld might be some occasion to him to propose this lesson to be put presently in practice.   

SS. That hath two coats, etc.  
He requireth not wilful poverty, but almsdeeds of their superfluity, not to give away their coat if they have but one, but if they have two, then to give one of them; and to the same purpose he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Meats, in the plural number; not to go naked themselves, that they may clothe others, nor to prevent others begging by their alms, and to beg themselves, but what they have above their own necessaries, to contribute to the necessities of the needy, and first to love themselves, and then their neighbour's as themselves.   

Ver. 12. Publicans.  
Publicans at the first were such as gathered the tributes and custom of the Romans in those Countries and provinces that were under their dominion. And this at that time was an honourable place and calling. 
Epist. lib. 13.  For Tully commending M. Varro to Brutus giveth these two reasons of the strong tie of friendship betwixt them: The one is, saith he, because he is versed in my way of studies in which I am chiefly delighted. And the other, because he betook himself maturely to the company of the publicans, which indeed I would not have had him to have done, because he had suffered great losses, and yet the cause of that common order, of me most highly esteemed, made our friendship the stronger. And in his Oration for Pla●ciu●, he saith, That the flower of the Roman Knights, the ornament of the City, the strength of the Commonwealth, is comprehended in the order of the Publicans. And so it was an honourable memorial that was left, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To him that had played the good Publican. Suetonius in vita Vespasiani statim sub initio.  
But in after times the quality of the Office itself, and the conditions of the Officers became very much altered. For now men of inferior rank farmed those places, and took the Office upon an yearly rent, and quickly brought the calling into disgrace. So that in the Gospel Publicans are branded with a special note of infamy above other men, and still go hand in hand with the most notorious sinners.  
And this, first, generally every where, because of their coveteousuesse, and racking exactions, which are the common fruits of buying or farming of Offices. 
Annal. lib. 13.  Tacitus calleth them immodestiam publicanorum, the immodesty of the Publicans, and mentioneth a general complaint against them in the time of Nero, and some reformation of their injuriousness. And Suidas giveth them this character, The life of the Publicans, is open violence, unpunished rapine, an unseasonable trade, and a shameless merchandise.  
Secondly, More especially were men of this profession odious among the Jews; because, whereas they held themselves to be a freeborn Nation, and that they ought not to subject to any, nor pay tribute, but only their deuce to God, and homage to their own King, these wretches, as enemies to the common Liberty, did help forward their subjection in exacting of custom, though they were of the same Nation themselves, complying too much with the Romans company, contrary to Jews punctualnesse of sequestration from the Heathen, and too too much with their tyranny in augmenting those burdens of bondage which they had made heavy enough before.   

Ver. 13. Exact no more, etc.  
By this answer is approved what is said immediately before, about their extortion, that not only they sided with the Romans, in putting the Jews their own Nation to tribute, but also did aggravate the burden themselves, by exaction of more than was required by the Roman Governors. Now it is observable, that of the Pharisees and Sadduces the Baptist requireth affirmatively some duties to be done, He that hath two coats, etc. because these people stood upon their own righteousness, and pleaded perfection: therefore will he try them by the touchstone of action: but of the Soldiers and Publicans, he requireth only negatively, some enormities to be forgone: for they being notoriously and scandalously wicked, it was necessary they should first cease to do evil, before they 〈◊〉 learn or be brought to do good.   

Ver. 14. The Soldiers.  
These were Romans, or some of other Nations under the Roman pay; for no one can think that the Romans would use the Jews for their garrisons in their own Country, le●t they should rebel: and here do the Gentiles first hearken to the Gospel.   

SS. Dee violence to no man, etc.  
The Baptist in his answer tieth both hand, tongue, and heart, deed, word, and thought from the injury of another, their profession especially tending so much toward injuriousness.  
First, he forbiddeth them open violence in act, whether by blows, ravishing, plunder, firing, or such like mischiefs as attend the wars, and go with Soldiers.  
Secondly, secret undermine, by false accusing, abusing the power of the Superior to the wrong of another, when their own could not reach, and sewing the Fox's skin to, when the Lions was too short. And,  
Thirdly, discontentation and repining at their wages, which indeed was the cause and original of both the other. And so is that a main argument used by Percennius, which moved the great mutiny of the three legions in Pannonia, in the very entry of the Reign of Tiberius, Denis in diem assibus corpus & animam aestimari: How poor a thing it was that their lives and bodies were rated and set to sale but at ten farthings a day. Tacit. Annal. lib. 1.  
It is observable in both the answers of the Baptist, to the Publicans and to the Soldiers, that he gainsayeth not their professions, but their abuse of them: to the one he forbiddeth not to gather tribute, but to exact more: and to the other not to exercise Soldiery, but to practise violence.   

Ver. 15. As the people were in expectation, etc.  
Divers things there were that concurred, to make the Jews to think of Christ, when they saw the Baptist, and to muse in heart whether he were he or no.  
First, the first and the prime one was the agreement of the time. For they had learned by divers pregnant evidences both in the Law and in the Prophets that this was the time when Christ should come: for now was the Sceptre departed from Juda, now was the Lawgiver or Sanhedrin slain by Herod, now were the Romans Lords of their Nation, and now were daniel's seventies expired, by which they knew that this was the time, and now they looked that the Kingdom of Heaven should appear, Luk. 19 11. and they gather together from all Nations to Jerusalem to see its appearing, Act. 2. as was hinted before.  
When therefore, secondly, in this time of their great expectation, they behold the excellent sanctity, piety, and zeal; the admirable strictness, austerity and Spirit; And,  
Thirdly, the strange, unusual and powerful manner of the preaching of the Baptist, it is no wonder if they entertained a doubtful and musing thought of him, whether he were the Christ or no. And,  
Fourthly, their longing desire and earnest wishing after Messias his coming, might something forward such a conceit, for facilè credimus quod volumus; and the Greek word doth import a desire joined 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 coming 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 be a strengthening and helping forward of this surmise: but that the strangeness of the Baptists birth, and of what befell his Father about it, should be any induction or seconding thereunto, as some do hold, is hard to be believed, unless we can think that either this people had forgot to look after the Tribe of Judah for the Messias, or that Elizabeth's alliance to that Tribe, for she was couzin to the Virgin Mary, Luk. 1. 36. did satisfy 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 only before that they mused of the matter in their heart, and put it not to question, it is far 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 whisper, questions, arguings, or other token of the general conceit, that even a slow and dull apprehension might in short time have found it out.   

SS. I indeed baptise you, etc.  
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 joined with him in this story, even to the very words, hath no such thing as about the questions aforementioned, nor about this supposal, but joineth this as a continued speech to the Pharisees and Sadduces: but this needeth to breed no scruple, seeing that it is not only usual, but also necessary among the four, one to relate what another hath omitted, and one to declare at large, what another hath done in brief.  
Secondly, whereas both Luke and Matthew have set this testimony of the Baptist after other speeches of his made before; Mark, as was mentioned before, hath set it the first of all his Preaching, and indeed hath mentioned no speech else: But this he hath done, partly because he would hasten to the Baptism, Preaching, and Miracles of Christ, partly because Matthew had set out the matter at large before; but chiefly to give us to know that this witness went along with John in all his Sermons, and to all companies that came to be baptised.  
Thirdly, whereas Luke hath alleged this speech as an answer to the people's 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 easy, that they do not. For as it is plain by Luke, that these words mentioned by him, proceeded from John before the Baptism of Christ, so is it as plain by John, that those in him came from him after: for in ver. 26. he intimateth that Christ himself had already stood among them, but they knew him not; No nor he himself, but by the Holy Ghost, which he saw descend down upon him, ver. 3. By which is confirmed what was said even now, that John made sure to bear this witness to Christ, at all times, and before all companies. Now because the eyes of the people upon himself, looked at the strangeness of his Baptism, and the sanctity of his person, therefore doth he apply this his testimony accordingly, by comparing Christ and himself, and his baptism and his together, and proclaiming his own inferiority in both, as far as baptism with water only, is below baptising with the Holy Ghost, and further than the servant that unties his Master's shoes, below him that wears them.   

SS. I baptise you.  
Mark hath it in another tense, I have baptised: which either may import the continuedness of John's baptising, this being compared with Matthew and Luke as Jansenius hath conjoined them, I have baptised, and do baptise you. Or, rather doth it intimate that he still baptised 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 won the people to be baptised, he brought them to the water and baptised them in the name of him that was to come after him, Act. 19 4. So that these seem to have been the words that he used in sprinkling or applying the water. I baptise thee with water, but a mightyer than I cometh, who shall baptise with the holy Ghost and with fire.   

SS. With water.  
In the Greek it is indifferently, with or in, answerable to the signicancy of Beth the Hebrew preposition, either local or instrumental: And according to both senses it may be taken here. For as it is undoubted that John brought those that were to be baptised into the River, Mat. 3. 6. 16. So is it almost as little to be doubted, that when they were there he 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 baptism, Epist. 83. So Act. 8. 38. The Eunuch first goeth into the water, and then Philip baptizeth him.   

SS. Water.  
As the form of the Church was changed at the coming of Christ, from Jewish to Christian, and from Legal to Evangelicall, so is it no wonder if the Sacraments were changed therewithal. For if Christ were to give a new law, as Moses did the old, which the Jews themselves confess that he must, and the Prophets had foretold that he should do; it was also necessary that he should give these new, as well as other things. But it is some wonder, that seeing he instituted the Sacrament that should succeed the Passeover, so near 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 Baptism 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 be necessary to consider the main particulars of either Sacrament apart, and then may the Reader compare them together in their variety.  
First, then, Circumcision to Abraham was a seal of the promise, thou shalt be the father of 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 keep my Covenant, Gen. 17, 8, 9 And such a different end may be observed in the administration of baptism to Christ himself, and the administering of it unto Christians. The text alleged sealeth the lease of the Land of Canaan to the seed of Abraham with the seal of Circumcision, and confineth that Ceremony only to that Land, and only to their continuance there. And upon this inference, [I will give thy seed the Land of Canaan; therefore shall they keep my Covenant] it was that Joshua, as soon 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 be considered dilated, as far as Circumcision went with the seed of Abraham, in Ishmaelites, Midianites, Edomites and others.  
Secondly, hence they will be found to erect circumcision again in the Church of Christ, that hold the called Jews shall have a temporal kingdom again in the Land of Canaan.  
And, thirdly, hence it may be resolved why that Sacrament was deferred so long, and not given to the World before. Adam, Enoch, Noah, Eber, etc. were not circumcised; because to them a fixed and settled place for the Church to reside together was not designed, but when such a one is designed to Abraham, than circumcision is given also.  
The Land of Canaan was bequeathed to Sem by his father Noah, the occasion was, because Cham, and his Son Canaan derided Noah's nakedness as he lay asleep in the midst of his Tent: when therefore that Land is to be settled upon the right heirs of Sem, to which God 〈◊〉 the Prophetic spirit of Noah intended it, a seal, and an assurance thereof is given in that member, which had been derided by 〈◊〉, to his loss of that Land, and to his perpetual slavery. This was a main 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 only for masculines, and in that part, might concur for instruction [such as are given by Lombard, Aquinas, Biel, Lyra and others] but that they were not of the nature or essence of the Sacrament, and that this forementioned was the vigour and spirit of it, may be 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 Countries whither Abraham had sent them to inhabit were once in the possession of Canaanites, till he obtained them by conquest of the four Kings, Gen. 14. and thither he sendeth them with the seal 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 keep the way of the Lord, Gen. 18. 19 which though this offspring 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 coming 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 claim and interest to the Land of Canaan did still continue: nay, this was one reason why it held up some store of years after Christ his coming & ascension: but when Jerusalem was destroyed, and their lease of that Land of promise, either expired or forfeited, or both; then did this seal of it fall and come to ruin 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 seal or Ceremony that had assured it. This well considered, will cause us also to observe:  
First, that the interest of Israel in the holy Land began to shake, when baptism came to shoulder out Circumcision. Secondly, that John most properly preached much of the Kingdom of Heaven, for their earthly one began to cease when baptism began to extinguish Circumcision.  
As Circumcision itself had relation to the inheritance 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 be subdued, Jericho the first field fought in that Land, is compassed seven days, and seven times the seventh day. And in like answerableness, every child of Abraham● for seven day●● was like the children of those seven Nations, but on the eight day he was to receive circumcision the pledge of that interest and claim that he had in that Land, which those seven Nations had usurped.  
This than was the groundwork and Original of that Sacrament, that every Son of Abraham might bear in his body the seal of the inheritance of the Land of promise, and the badge of distinction from all other people, and that this visible sign might make him strive after the invisible grace which it sealed, the inheritance of heaven, a●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 coming of Christ doth plainly appear: for when there was to be 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 righteousness is accepted of him; that badge of appropriation, a●d seal of singularity, must either clean come to nothing, or become unnecessary.  
Now that baptism did succeed in the stead thereof, some reasons may be given. As, first, because the Sacraments of the New Testament were to be gentle and easy, in stead of the smart and burdensome ones of the Law. Secondly, because God would comply with men even in their own common custom, of washing children when they are newly born, Ezek. 16. 4. 9 and turn the common to a sacred use, thereby to catch and win them the more. But, thirdly, this one main reason may serve for all; namely, the near correspondency that is between the Sacrament, and the thing signified, and the full significancy that the element beareth of the grace that it signeth forth. To which, fourthly, might be added, that baptism took place in the Christian Church, to fulfil the types and predictions that had gone before of it under Moses Law, and before. As in the flood and Ark, 1 Pet. 3. 21. in the passage through the red Sea and Jordan, 1 Cor. 10. 2. in the purifications and sprinklings at the Sanctuary: But especially in four remarkable particulars, was this fore-signified and typed out in a special manner.  
First, in jacob's admission of the preserved Sichemites to his family and communion, Gen. 35. 2 And Jacob said to his household, and to all that were with him, Put away the strange Gods that are among you, and be clean, and change your garments. Wherein he enjoineth them three things for their admission to his Church. 1. To relinquish their idolatry. 2. To wash or baptise their bodies, for so must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make yourselves clean, be understood, and so is it well rendered by Aben Ezra. Especially, 3. since he giveth order for the changing of their garments: All three containing the cleansing of their minds, bodies and clothes. And there observe, first, that when Circumcision in the next chapter before had proved a Sacrament of death to the Sichemites; Jacob useth baptism for admission of Proselytes in the stead thereof. Secondly, that the company to be admitted are females, [unless there were some Syrian male Idolaters] for all the males of Sechem were slain, Gen. 34. 25. or at the least, the most of them, and therefore he useth a Sacrament which women also might come under, for under circumcision they did not come.  
Secondly, in the admission of the Israelites to the hearing of the Law, by sanctification and washing, Exod. 19 10. from which the Jews themselves did ground the baptising of Proselytes, as a special ground.  
Thirdly, at the making of the Covenant at Sinai, the introduction of Israel to the visible Church, was by baptism, or the sprinkling of water as well as of blood, as saith St. Paul, Heb. 9 19 yea, and even the Jews themselves. Our Rabbins teach, saith Rabbi Solomon, that our Fathers entered into the Covenant, and baptism, and sprinkling of blood: for there was no sprinkling of blood without baptism. R. Sol. in loc. 4. In that in these times of David and Solomon, when heathens converted to the Jews Religion by multitudes, their admission to their Church was by baptism, and not by circumcision. And the ground work of this their practice, was, because, Israel coming out of Egypt washed their garments; and the Priests coming from their common employments, to their function, washed their bodies: Let all be concluded in the words of the Talmud, Rabbi Akiba said, O Israel you are blessed: Before whom are ye justified or cleansed? Or who is he that cleanseth you? It is your heavenly Father, as it is said, I will pour clean water upon you. In Kippurim.  
Our Masters say, That bastards and Gibeonites, shall be all justified in time to come. And this is the doctrine of Ezekiel, as it is written, I will pour clean water upon you. In Kiddushin.   

Mat. 3. ver. 11. Unto repentance.  
Here the Schools think they find a main difference between the baptism of John, and the baptism used in the Christian Church; because that was only the baptism of repentance, and the other of grace, and remission of sins: but that there was no essential or substantial difference between them, shall be seen anon.   

Luke 3. ye. 16. But one mightier than I cometh.  
Though by this mightiness of Christ above the Baptist, his omnipotency or all-powerfulnesse as he is God, may well and truly be understood, is many Expositors do take it, yet since John speaketh of him, as he should show himself among the people when he came, and in comparison with himself as concerning preaching and baptising, it cannot be but his words have respect to some particular things, wherein Christ showed this mightiness above John, yea, even conversing among men in his humane flesh, and in what respected his preaching and ministerial Office. And these may be reduced unto these four heads.  
First, the power of miracles, which Christ had, but John had not: For John wrought no miracle, Joh. 10. 41. Nor was it fit he should, since he in whom that power rested as in its proper centre, was so near to come, and so ready to show it.  
Secondly, in the different power of the Preaching of John, and of our Saviour, and their conversion of the people, John many, but Christ far more, as Joh. 3. 26.  
Thirdly, in the seal and confirmation of their Doctrine and Ministry; for whereas John sealed it with his death, our Saviour did not only so, but also with his resurrection.  
Fourthly, in continuance and increase of their preaching, and Disciples, and this difference John showeth himself, Joh. 3. 30. To which may be annexed the excellency of Christ's baptism above that of Johns, which is the very thing that is in comparison, I baptise you with water, but he shall baptise you with the Holy Ghost.   

SS. The latchet of whose shoes I am not worthy to unloose.  
The sense is but strained which delighteth so many, namely, that John confesseth under this simile, that he is unable to resolve the great mystery of the incarnation; Seeing Matthew giveth this his speech in other words, and Mark by adding one word more to these, maketh it more necessary to take them in their literal meaning. For Matthew hath it thus, Whose shoes I am not worthy to bear, and Mark, The latchet of whose shoes, I am not worthy to stoop down and unloose. Both jointly showing, that the Baptist hath no mystical and figurative meaning in this his speech, but doth in plain and downright terms aver his inferiority to Christ, that was to come after him, to be infinitely great, and more than a servants that ties his Master's shoes, or carries them, is to his Master. For these meanest and basest of offices of servant to Master, he instanceth in, that he might express the infinite distance betwixt him and Christ, the more to the life, and to the people's apprehension.   

SS. He shall baptise you with the Holy Ghost.  
Hence ariseth that opinion so mightily taken up in the Schools, and embraced, concerning the great disparity and difference betwixt the Baptism used in the Christian Church, and the Baptism of John; for this (say they) could not confer grace, but the other doth, and john's was but as a mean betwixt the purifications of the Jews, and the baptism of Christians. In which, first, the words of the Baptist are misconstrued, and secondly, there is a difference pretended where there is none at all.  
For, first, John compareth not his own baptism with ours, but his own with Christ's. For that he meaneth not the baptism that Christ instituted to be used by others, but that he practised and exhibited personally himself, is plain, In that he mentioneth not water in Christ's baptising, which our Saviour himself doth, when he speaketh of the baptism that they mean, Joh. 3. 5. and in that he saith personally that Christ should baptise, which with water he never did, Joh. 4. 2.  
Secondly, by the Holy Ghost, wherewith Christ should baptise, is not meant the grace concomitant to our Christian baptism, as they suppose, but his sending down the extraordinary gifts of the Spirit, as is plain by our Saviour's own exposition, Act. 1. 5. For John indeed baptised with water, but you shall be baptised with the Holy Ghost not many days hence. Where using the very same words with these of the Baptist, and applying the baptising with the Holy Ghost plainly and undeniably to his sending down of the Holy Ghost on Pentecost day, he hath given a sure, plain and undoubted explanation of these words.  
Thirdly, neither, if the baptism of John, and the baptism used in the Christian Church be well compared together, will any such difference or diversity be 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 he that sent the Apostles to baptise, 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 baptism is called the Baptism for remission of sins, Act. 2. 38. etc. and a great deal of preeminence of this, above that of John, picked as is thought out of that title, yet is it no more than what is said of the baptism of John, Mark. 1. 4.  
Fourthly, whereas it is commonly said, that one end of our Saviour's being baptised was, that he might sanctify our baptism, how can this be supposed, if he received not our baptism, but one different from it?  
Fifthly, the Disciples were baptised with no baptism but that of John, for Christ baptised them not, and who other should do, it cannot be imagined, and therefore if this of ours be more excelcent than john's, we have a better baptism than the Apostles that first administered it.  
Sixthly, and lastly, howsoever the Schools without any stumbling, do hold rebaptisation of those that had received the baptism of John, this crosseth their own tenet, that his was a degree above the washings under the Law, for their imperfection was showed 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 baptised with the baptism of John upon Paul's instruction of them, were baptised in the Name of the Lord Jesus: it was rather their renewing to their baptism, than their baptism to them, and not that they took any other then that of John, but that they now began to entertain and apply it to the right intent. As it may be exemplified in circumcision in any heathen son of Abraham: as in Jethro for an instance. He was circumcised while he was an unbeliever, because he was a Midianite, a child of Abraham; now when he came to be a convert, and embraced the true Religion, he was not to be circumcised again, for that was to possible, but he than began 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 baptised in the name of the Lord Jesus,] may be understood to be the words of Paul, and not of Luke, as see Beza in loc.  
This phrase of baptising with the holy Ghost showeth, first, the restoring of the holy Ghost, which long ago was departed from Israel, and gone up.  
Secondly, the abundance and plenteousness of that gift when it should be exhibited, that it should be as water poured upon them, as the word is used, Joel 2. 28.  
Thirdly, it showeth 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. He will take your sons, 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 filthiness of the Daughter of Zion, and purge the blood of Jerusalem out of the midst thereof, by the spirit of Judgement, and by the spirit of burning. It is easily to be resolved what John meaneth here by fire, seeing our Saviour himself hath applied the other part of his speech to the coming down of the Holy Ghost on Pentecost day, when we know he appeared in the visible shape of tongues of fire, Act. 2. Now Christ's baptising 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 express the various operations of the holy Ghost, which are fitly resembled and represented by the effects of fire: As 1. To enlighten with knowledge; 2. To inflame with zeal; 3. To burn up corruption; 4. To purify the nature; 5. To turn the man to its own qualification of sanctity, as fire maketh all things that it seizeth like itself. 3. To strike terror in the hearts of men, lest they should despise the Gospel, and to win reverence to the holy Ghost, for fear of the fire. 4. Hereby was clearly and fully showed, 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 fan is n his hand.  
By the fan 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 Son, Joh. 5. 22. And thus some take it for an argument against security to all: and others, against Apostasy to those that have been baptised with the holy Ghost: and that as the Baptist in the former words hath told what Christ would do, at his first coming and appearance, so in these, what he will do at his second: but I rather adhere to the interpretation of them that by the Fan of Christ, understand the Gospel, and his preaching and publication of the same; and that upon these reasons:  
First, because unless it be thus taken, we 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 in the Gospel, then upon any other thing that concerned him in the work of redemption, and this being in several respects more regardable than his baptising with the holy Ghost, it cannot be imagined that John should omit to bear witness of him for such a thing, nay it had been to neglect to bear witness of him for the chief thing of all.  
Secondly, because the Gospel or the word of God is the proper touchstone that trieth and differenceth betwixt gold and dross, truth and falsehood, pure and vile: and this is the instrument wherewith he confoundeth every strong hold that exalteth itself against himself, Isa. 11. 4. 2 Thess. 2. 8. Revel. 1. 16. and 2 16. And,  
Thirdly, because John speaketh of Christ as he should presently show himself among them, as it is apparent in the verse preceding, and not as he should show himself at the end of the world.   

SS. His floor.  
If these words and those that follow, be applied to the whole Church in all places, and at all times in general, the application may be very profitable and pertinent, as giving warning to all men to bring forth the fruits of repentance, for fear of the judgement to come, and so the end of this verse may be of the same use with the end of the ninth to all men whatsoever; but that by the floor of Christ in this place is meant the Church of Israel, or the nation of the Jews alone, may be concluded upon these observations:  
First, that the title given, His floor, is but the very Epithet of Isaiah, that he giveth to Israel, Isa. 21. 10. Oh my threshing, and the corn of my floor: which though some Expositors both Jewish and Christian apply to Babel, yet let the Reader upon common reason, and serious examination be the Judge.  
Secondly, because the phrase of fanning of that Nation betokeneth their final desolation, Jer. 15. 7. I will fan them with a fan in the gates of the Land: and the Baptist seemeth in these expressions his fan and his floor, to have reference to these two Prophets.  
Thirdly, because the words being thus appropriated to Israel, they have the more agreement with the verses preceding, which tell of the wrath to come upon that Nation, and of the axe already laid to the root of that tree.  
Fourthly, the phrase of throughly purging, which the Greek word importeth, [and the same word is used both by Luke and Mark] denoteth a final separation of the Wheat and chaff, and an utter consumption of the wicked, and this being spoken only to the Jews, and to those Gentiles that were mingled with them, they cannot so fitly be applied to any thing as to that Nation, and their utter desolation; for God had often purged them before; but now their thorough purging is near at hand, when Christ by the fa●ne of the Gospel shall have sifted and tried them, and found them out, who was Wheat, and who was chaff. And,  
Fifthly, this Exposition is consented to, even by the Jews themselves, the more ancient of whom have held, that the coming of Christ should be the final desolation of their Nation. So doth their whole Sanhedrin confess, Joh. 11. 48. This man doth many miracles, and if we let him alone, all men will believe on him, and the Romans shall come and take away both our place and Nation. And to the same tenor of confession is that collection of the Talmud cited ere while from the last verse of the tenth Chapter of Isaiah, and the first of the eleventh, where the fall of the forest and Lebanon, and the coming of the branch out of the stem of Jesse, are laid together. And to the same purpose doth the Chaldee Paraphrast render Isa. 66. 7. Before her pains came, she was redeemed, and before the pangs of her birth, Messias her King was revealed. A Text from which Rabbi Samuel bar Nachaman in Bereshith Rabath concludeth that the destruction of the Temple, and the birth of the Messias should be near together.  
And lastly, that this verse, as it was spoken only, so also is to be applied only to the Jews, may be somewhat inferred from the Titles given to the parties spoken of, wheat and chaff, which both grow from one root, and come up upon the same stall k: resembling fitly both the believing and unbelieving Jews, or the godly and wicked of them, both descended from the same national Original. And to back this observation, it is observable, that whereas our Saviour maketh his metaphor of Wheat and Tares, because he would only show the difference betwixt the righteous and the wicked, the Baptist doth his of Wheat and chaff, because he would not only show the same difference in condition, but also their agreement and identity in Nation.   

SS. The Wheat he will gather.  
By Wheat and chaff, might very well be understood true and false doctrine, and the rather because the Scripture elsewhere calleth them by such terms, Jer. 23. 28. and maketh the fire of the Word of God, the tryer and touchstone of them both, 1 Cor. 3. 12, 13. 15. from Deut. 33. 2. and the rather still, because the words are spoken to Pharisees and Sadduces, which were both very erroneous in their tenets: but that it will be very harsh to apply the gathering into the Garner, and the unquenchablenesse of the fire in re●erence to doctrine: therefore the two different titles are severally and properly to be understood of righteous and wicked men's persons, differenced in those their several qualifications: and under this interpretation may the truth or falsity of doctrine be also understood: Now the righteous or Saints of God, are fitly compared to Wheat in divers respects, as in goodness, usefulness, weight and fullness, whereas the wicked on the contrary are like chaff, in being refuse, vile, unprofitable, light, empty, and fittest for the fire.   

SS. He will gather.  
The observation is not far amiss, especially the significancy and force of the Greek word regarded, that from hence inferreth, that the righteous lie scatteredly and dispersedly among the wicked: but the word gathering doth not always necessarily import so much, for a Leper was said to be gathered when he was cleansed, 2 King. 5. 3. which was not from amongst men, but unto them: and the manner of speech here, seemeth to be taken from the gathering of harvest or ripe fruits, Exod. 23. 16. or from the gathering of dying men unto their rest as Gen. 25. 8. 17.   

SS. Into the Garner.  
Seeing that the main intent of the verse is to show forth the destruction of Jerusalem, as is proved before, by these words might well be understood the care and charge that God took of his faithful ones in that ruin, when by the warning of a voice in the Temple that said Migremus hinc, let us flit hence, he removed them to Pella, a place far enough distant from the danger, but that our Saviour hath taught us to understand it of the rest in Heaven, in his parable of the Wheat and Tares, Mat. 13.     

SECT. X.  
Christ installed into his Ministry by baptism, and by the unction of the Holy Ghost: his Pedigree by his Mother Mary.  
St. Matthew. Chap. III. St. Mark. Chap. I. St. Luke. Chap. III. 
Ver. 13.  
THen 〈◊〉 Jesus from Galilee to Jordan unto John, to be baptised of him.  
ver. 9  
AND it came to pass in those days, that Jesus came from Nazareth in Galilee—   
14 But John forbade him, saying, I have ●●ed to be baptised of thee, and comest thou to me?  
15 And Jesus answering said unto him, Suffer it to be so now: for this it becometh us to fulfil all righteousness. Then he suffered him.    
16 And Jesus when he was baptised, went up straightway out of the water: and lo the heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him.  
17 And l●e a voice from heaven, saying, This is my beloved Son in whom I am well pleased.  
— and was baptised of John in Jordan.  
10 And straightway coming up out of the water, he saw the Heavens opened, and the spirit like a Dove descending upon him.  
11 And there came a voice from heaven, saying, Thou art my beloved Son in whom I am well pleased.  
ver. 21.  
NOw when all the people were baptised: And it came to pass that Jesus also being baptised and praying, the heaven was opened.  
22. And the holy Ghost descended in a bodily shape like a Dove upon him, and a voice came from heaven which said, Thou art my beloved Son, in thee I am well pleased.  
23 And Jesus himself began to be about thirty years of age being [as was supposed] the Son of Joseph, which was the son of Heli,  
24 Which was the son of Matt●at, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph,  
25 Which was the son of Mathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nag,  
26 Which was the son of Maath, which was the son of Mathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda,  
27 Which was the son of Joann●, which was the son of physa, which was the son of Zorobabel, which was the son of Sal●thiel, which was the son of Neri,  
28 Which was the son of Melchi, which was the son of Ad●i, which was the son of Cosam, which was the son of Elmodam, which was the son of Er,  
29 Which was the son of ●●se, which was the son of Eliez●●, which was the son of Joram, which was the son of Matthat, which was the son of Levi,  
30 Which was the son of Simeon, which was the son of Judah, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim,  
31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David,  
32 Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson,  
33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda,  
34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor,  
35 Which was the son of Saruch▪ which was the son of Ragan, which was the son of Phaleg, which was the son of Heber, which was the son of Sala,  
36 Which was the son of Cainan, which was the son of Arphaxad, which was the son of S●m, which was the son of Noah, which was the son of Lamech,  
37 Which was the son of Methusalem, which was the son of Enoch, which was the son of Jared, which was the son of Malelee●, which was the son of Cainan,  
38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the Son of God.   


Reason of the Order.  
THere can be no doubt or scruple about the subsequency of the beginning of this Section to that that was next before, for the three Evangelists have so unanimously ranked them together, that the order needeth no more confirmation. But about this latter part or the genealogy of Christ there is something more difficulty. For some Harmonists have brought this line of Luke, and that of Matthew together, some bringing Matthews hither with Luke's to Christ's baptism, and others this of Luke, to the time of Matthews to Christ's birth: But as the Evangelists have laid them asunder, so are they to be kept asunder, and to be disposed in the harmony according as they lie: for pregnant reasons may be given why the two have laid them at times so far distant. Why Matthew at our Saviour's birth, the reasons were given there, in their proper place; and why Luke at his baptism, may be the better seen by looking on the promise, Gen. 3. 15. The seed of the woman shall break the head of the Serpent. Matthew wrote his Gospel chiefly for the Jews; and therefore it was necessary for him to show and approve Jesus for the Messias by his Pedigree, which was the mainest and the chiefest thing that that Nation looked after, for the judging of the true Christ; this he doth therefore, at the Story of his birth, and beginneth it from Abraham, who was the ultima Analysis, or the furthest that they cared to look after, as concerning his descent. But Luke a companion of the Doctor of the Gentiles in all his travails writeth his Gospel for the Gentiles, as well as for the Jews: and therefore he showeth Christ's descent at the Story of that time, at which he was first borne toward the Gentiles, that is, at his revelation at his baptism, from whence he first began to preach the Gospel. The first words of the promise, the seed of the woman, the Evangelist sweetly expoundeth in this genealogy, showing through seventy five descents, that he was the seed of the woman promised to Adam in the garden, and therefore he draweth his line from Adam, in whose loins the Gentiles were, for whom he writeth as well as the Jews, when the promise was made. The latter words, Shall break the head of the Serpent, begin to take place from the baptism of Christ and forward: and first in his victory against Satan's temptations, which is the very next story that the Evangelist handleth, and then in his preaching of the Gospel, the power of which must destroy the kingdom of Satan, from that time forward.   

Harmony and Explanation.  
Mat. 3. ver. 13. Then Jesus cometh, etc.  
THe Tabernacle in the wilderness was six month's current in working and preparing for, before it was finished and set up. For on the tenth day of the month Tisri, which answereth to part of our September, Moses cometh down from his third Fast of forty days, and bringeth with him the glad tidings of God's 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 offer for the making of the sanctuary began, and six months after it was finished and erected, namely, in the month 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 baptise, and prepare for the great building of the Gospel before our Saviour himself, came, and by his own baptism and preaching reared it up. For as our Saviour was baptised and entered into his ministerial function, when he began to be thirty years of age, and that according to a legal ordinance, as shall be showed ere long; so likewise did the Baptist begin to preach when he began to be thirty, which was six month's current before. And this may be the better supposed if it be but considered how great multitudes were baptised of John before the baptism of Christ, and how far he travailed up and down to preach. Of the latter, Luke witnesseth thus, And he came into all the Region round about Jordan, Preaching the baptism of repentance, Luke 3. 3. And Matthew of the former thus, There went out unto hi● Jerusalem, and all Judea, and all the region round about Jordan, and were baptised of him. A space of ground not to be traveled over [with resting in many places by the way] and a number of people not to be baptised in a short space of time.  
Now the reasons why Christ that needed no cleansing, being purity itself, would be baptised, are given divers;  
As, first, that by this Symbol he might enter himself into the society and fraternity of the Christians, as by Circumcision he did of the Jews: like a King, [it is Jansenius his comparison] that to unite and endear himself to any City of his subjects, condescendeth to be made a freeman of it, as are the ordinary Citizens.  
Secondly, that he might bear witness to the preaching and baptism of John, and might receive testimony from him again.  
Thirdly, that by his own baptism he might sanctify the waters of baptism to his Church.  
Fourthly, that he might give example himself, of the performance of that, which he enjoined to others, and by his own coming to be baptised, 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 show the descending of the holy Ghost on the waters of baptism.  
But, eighthly, the main reason of all, and that which is equal to these all, is that which is given by Christ hinselfe, namely, that he● might fulfil all righteousness; of which anon.   

Ver. 14. But John forbade him.  
So Peter forbade Christ to wash his feet, not in any surly forwardness, but in an holy humility, having an eye upon his own unworthiness. This refusal of John, being of the same nature, seemeth to have had respect to three things according to the several persons there present, Christ, the people, and himself.  
First, in regard of Christ, because he needed no baptism, in that he needed neither repentance nor remission of sins.  
Secondly, in regard of the people, lest they might mistake, and seeing Christ baptised as well as they, might judge him sinful as well as themselves.  
Thirdly, in regard of the Baptist himself, who had told the people so oft, and so constantly of him that came after him, that he was greater than he: and that his baptism was more excellent than his, and how would this cross that testimony of his, in the eyes and hearts of the people, when they should see him as an inferior, come to be baptised of John? But,  
Fourthly, and chiefly this his reluctancy proceeded from his true and right comparing of Christ and himself together, the Majesty and purity of him, with the baseness and sinfulness of himself, and therefore he saith, I have need to be baptised of thee, etc. Not refusing the service, nor crossing the will of Christ, but confessing the unworthiness of himself, and ponderating the inequality of the persons.  
But it may not unfitly nor unseasonably be questioned here, how the Baptist knew that this was Christ, seeing that he saith himself, I knew him not, but he that sent me to baptise with water, the same said unto me, on whomsoever thou shalt see the Spirit descending and abiding on him, the same is he that baptizeth with the Holy Ghost, Joh. 1. 33. Now the descending of the holy Ghost was after he was baptised, and these words, I have need to be baptised 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, etc. to be spoken by John, to make his testimony to be without suspicion: For John and Jesus being a kin by birth, [for their Mothers were Cousins, Luk. 1. 36.] it might be surmised that John gave so high and large a testimony of him for kindred and affection's sake, therefore he protesteth that he knew him not in any such a way, but only by divine revelation. Thus chrysostom and Theophylact. In which answer if there be any satisfaction at all, which is but little, yet is it not to our whole quaere, but only to the least part of it.  
Secondly, some thus, that John before his baptism knew that he was the Christ, but not that it was he that should baptise with the holy Ghost and with fire, till he saw the Spirit descend upon him; and thus Theophylact again, and upon this he 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 baptise 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 be Christ.  
Thirdly, their opinion is yet far more strange, that think that the Baptist took not Christ for Christ, when he gain-sayeth his being baptised 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 he was the Messias: For it is not imaginable that John having the peculiar Commission from God to baptise all that should come unto him, should himself desire to be baptised by another man. And again, his words, I have need to be baptised by thee, show that he understood that it was he that Baptised with the holy Ghost, as will appear by and by.  
Fourthly, little less improper and equally strained is the Exposition of Augustine, that John knew indeed that he was the Christ, and that it was he that should baptise with the holy Ghost, but till he saw the descending of the holy Ghost, he knew not that it was only be that should baptise with the holy Ghost, or that he reserved the propriety of the power of baptising to himself alone, and did not communicate it to his Ministers. And this propriety the Schools make to consist in these four particulars: 1. That he reserved to himself the power of instituting baptism, though he communicated the power of baptising to others. 2. That he can confer the grace or effect of Baptism, without the administration of the Sacrament, which the Ministers cannot. 3. That he giveth efficacy to baptism by his death. 4. That baptism is administered and given in his name. Which gloss as the Father strained out of the Text to retort upon the Donatists, that maintained that this Sacrament administered by a wicked minister availed nothing, so is it but strained, and that strangely too, for how can it possibly be 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 baptism, but not so fully as after, when the holy Ghost descended. But,  
Sixthly, a plenary and sufficient satisfaction to the question may be had by these three observations.  
First, That John, though he knew the mystery of the incarnation of the Messias, and his excellent and divine graces, and that he was near at hand, yet had he never seen his face till now, nor knew he him by sight till he came to be baptised.  
Secondly, That then he knew him by a present revelation, as Samuel knew Saul, 1 Sam. 9 15. 17. For if in his Mother's womb he leapt at the approach of Christ in the womb● of his Mother, much more may it be conceived, that by the revelation of the Spirit he knew him and acknowledged him now.  
Thirdly, That the sign which was given him when he began to baptise, On whomsoever thou shalt see the holy Ghost descend, etc. was not given him for his first knowledge of Christ, but for the confirmation of that knowledge that he had of him before: and for his assurance and confidence to point him out unto the people. And such a one was the sign given to Moses, Exod. 3. 12. not for his first instruction that he was sent by God, but for his confirmation in that wherein he was before instructed, nor that neither so much for himself as for the people.   

SS. I have need to be baptised of thee.  
He meaneth not, with the baptism of water, which he himself administered to others, but with the baptism of the holy Ghost. For, first, Christ himself baptised none with water at all, Joh. 4. 2. but referred the administration of this Sacrament to others.  
Secondly, the Baptism wherewith he baptised, was of the holy Ghost, ver. 11. and it cannot be doubted that when John speaketh of being baptised by Christ, he meaneth the proper baptism wherewith Christ baptised.  
Thirdly, it is not consonant to reason, that John should complain of the want of that which he so plentifully afforded unto others: but though he himself were not baptised in water, yet his special deputation from God, to be the first and chief batized, made that he needed it not.  
Fourthly, be it granted that John speaketh of baptising with water, as some Commentators would have it, yet are not his words to be understood simply of any absolute necessity that he had of baptism, but comparatively betwixt him and Christ, that it was fitter that he should be baptised by Christ, than Christ by him. For so the phrase I have need, is used, not always to import necessity, but sometimes conveniency. And so doth the Rabbin word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signify, and divers words that signify necessity in other tongues.   

Ver. 15. Suffer it to be so now.  
The Emphasis of this clause is held to be in the word now: As showing that howsoever Christ was the Son of God, and should in time reveal himself mightily so to be, as Rom. 1. 4. yet now the time required that that his glory should be veiled under his humiliation, and his divinity concealed till its proper season to be revealed. This exposition is as currant as any among Expositors, how substantial let the Reader judge. For,  
First, the baptising of Christ by John, was not so great a means to veil his Divinity as it was to reveal it: for than he had the testimony from Heaven, that he was the Son of God.  
Secondly, there needeth no other reason to be looked after why Christ saith, suffer it to be so now, than what he himself giveth, in the very next words following: For thus it becometh us to fulfil all righteousness. The word now, as it lieth in the English, might be taken for the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ordinary in the Hebrew, words of entreating or persuasion, and might very well also suit with that sense here, if the Lxx translated them but by the Greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but they do not: therefore may we the more justly suppose the word to be emphatical in some respect, and the respect seemeth to be this. Whereas John had told the people before of Christ's baptising with the holy Ghost, and had told Christ in the verse preceding, that he had need of that baptism, to that it is that our Saviour giveth this answer, Suffer it to be so now, as meaning thus: That it was true indeed that he was he that should come after him, and he that should baptise with the holy Ghost, of which baptism John had more need from him than he of john's; yet the time of that his baptising was not yet come, for first must he fulfil all the righteousness required of himself, before he was to pour out or bestow that baptism of the Spirit upon others: And therefore must John suffer him to be baptised now with the baptism of water, for that baptism of his with the Spirit was not yet to be exhibited.   

SS. For thus it becometh us to fulfil all righteousness.  
The greatest doubt and difficulty in this clause is, what our Saviour meaneth here by righteousness, which being resolved upon, the other smaller words, and less scrupulous in it, will offer themselves the more readily to be understood.  
First, Hilary, though somewhat obscurely, seemeth to construe it of the righteousness of the Law, for by him, saith he, all righteousness was to be fulfilled, by whom alone the Law could be fulfilled.  
Secondly, but Hierome speaks it out more plainly and fully, and understandeth it of all righteousness of the Law and of nature, either of which indeed were not a● unproper gloss to be applied unto Christ alone; but since the word us, joineth the Baptist also in the same fulfilling with him, it is not safe to understand it of all the righteousness of the Law, because it is not pious to hold John the accomplisher of it, as well as he.  
Thirdly, Theophylact, and some others with him go the same way with these Fathers named, but they go somewhat further, for they add, that Christ had fulfilled all the Law already, but only in this one particular of being baptised, and when he had performed that, he had completed all righteousness. But the word us spoileth this exposition, as well as it did that before: and it will be some work to prove that baptism, taken in its proper sense, or as John administered it, was any part of the Law that Christ was to fulfil.  
Fourthly, others descant upon the words literally, and take righteousness for justice distributive, and baptism for a special part or act of it: For he that is baptised, saith Ludolphus, pleaseth God, pitieth his own soul, and edifieth his neighbour by his example, and so fulfilleth all justice, in that he doth to God, himself, and his neighbour what he ought. An Encomion of baptism, and a new invention of fulfilling the Law, which I suppose was never dreamt of before.  
Fifthly, to omit other expositions much like this, which some have given, not near to the text, nor truth: Jansenius and some with him, but not so largely as he, do paraphrase it thus. According as I by an humble submission desire to be baptised by thee, so it becometh us, because we are sent of God the Father, to call men away from all unrighteousness, and to teach the people, to fulfil and perform in work whatsoever is right, omitting nothing, be it never so little, which we know to be agreeable to the will of God. Therefore he importeth not, that by the receiving of baptism all righteousness is fulfilled; but that by them that are Masters and Teachers of all righteousness, nothing is to be passed over which is right, although they be not bound thereto by necessity, and though the thing itself seem never so small. Which exposition though it be good and sound in regard of the truth contained in it, yet seemeth it not to be punctual and seasonable for this place. For whereas the very marrow and pith of it lieth in this, that Christ and John being teachers of the people, must practise themselves what they teach others to practice; and therefore must Christ be baptised for example to others: let the Reader judge whether the inference be good by this, that John himself was never baptised: and consequently whether the application of such a sense to these words, be fitting and agreeable.  
Sixthly, Chemnitius yet goeth nearer the text and the mark, and bringeth the word Righteousness to reflect upon men: explaining it thus: that since Christ came to confer and apply righteousness to men, and accordingly to sanctify every thing and means that might conduce to convey the same unto them, therefore would he thus consecrate baptism by his own being baptised, & give vigour to it to be a seal and strengthener of righteousness and grace begun: and in this sense he saith that it becometh him to fulfil all righteousness, or every thing whereby the righteousness of man may be forwarded and promoted, and because John was the Minister of Baptism; therefore in the word us, he joineth him also in the fulfilling with him. To this purpose he and far more largely coming as close to the mark, as any we meet with, and yet [if I judge aright] not so close as to hit it in these two respects.  
First, in that he seemeth to hold, and so also do many others with him, that Christ's performance of the several parts of righteousness, personally in himself, was requisite to the sanctifying of such things to others, whereas his very institution of any such a thing giveth validity sufficient to it without his own actual example: As in this very thing in hand concerning baptism, if Christ instituted that in the hand of John for a Sacrament to continue in his Church for ever, I cannot see what virtue, vigour, or efficacy his being baptised by John added to it, more than his institution of it before had done, save only for the more sensible reverence of it in the eyes of the people.  
Secondly, and chiefly, because it is harsh and bold, to conceive that Christ in the performance of any thing that might tend to man's justification, should take a man to be a sharer and co-worker in such equality as the words thus and us do make the Baptist.  
By righteousness therefore in this place may rather be understood the equity and justice of the Law, and Christ's fulfilling of the same. Not the moral, for that opinion we refused before, but the other parts of it which were either Prophetical, or figurative and typical. Not denying his fulfilling the moral Law neither, for that he performed to a tittle, being without the least taint of fin, either in thought, word, or deed, but rather illustrating and setting forth his performance of that the more, in that he was also so punctual to fulfil the other parts of the Law which were less material. And to this exposition of righteousness, namely, for the equity of the Ceremonial or typical Law, not only the matter or thing in hand itself, but even every word also that is in this clause do give their consent and confirmation.  
For, first, if we look upon the Ceremonial law itself, and the reason why it was given, we shall find that it was neither so exact and exquisite in regard of its injunctions, nor so strict or necessary to be performed in itself according to the Letter, as it was in regard of its significancy of good things to come; the force and virtue of it consisting not so much in its very verbal precepts, and corporal observances, as in its representative and typical predictions and foreshowing of some better things to come thereafter. And howsoever those Rites and Ceremonies had their obedience in the practices of the Jews, yet their equity and very intent indeed they had not but in the fulfilling of Christ.  
Secondly, if we look also upon baptism which was the matter now in agitation, and the baptism of Christ also, how they were both fully and plainly prefigured under legal Rites and Ceremonious observances, was showed before.  
Thirdly, it was requisite that Christ should fulfil the Ceremonial Law, as well as the moral, in some kind of necessity, though not as much for the one as for the other. For as the Moral was a law of faith, so also was the Ceremonial a Law of hope, as the judicial was also of charity. In the moral law it was showed to man what he was to do, but withal he saw by the same Law his own disability and impossibility of performing what was to be done. The sight of this driveth man to lay hold of Christ that performed that Law for him; and thus the law, though it be according to the letter a message of death, yet in the spirit is it a doctrine of faith unto life. The Jew being thus entered by the moral law into the school of faith, then came in the Ceremonial, and was as an usher of hope: for by those rites and legal observations, the memory of Christ's coming was continually kept fresh, and in the eye and expectation, and the fruit and application of his performance of the moral law for the good of men daily read in those typical and shadowed lectures: As therefore it was absolutely necessary that Christ should fulfil the moral law in regard of all men, so was it respectively necessary that he should answer and accomplish the Ceremonial, in regard of the Jew. For if the outward observance thereof were for nothing so much, as to lead his eye and expectation to Christ, and the very life and equity thereof were included in him, how necessary was it, that for the sake of that people, and for confirmation both to them and all others, that he was Christ that was to come, that he should fulfil th●t part of the Law, as well as the other? At the least how fitting? And so he saith in the place in hand, Thus it becometh us to fulfil all the equity of the Ceremonial law. Now the Ceremony to which our Saviour looketh in these words, was the washing of the Priests in water, when they entered into their function, Exod. 29. 4. Leu. 8. 6. the equity of which appeared in him, when h●e was baptised at his entrance into his Ministry. And this indeed was the mainest and properest end and reason of Christ being baptised; namely, that by baptism he might be installed into his Ministerial office.   

Luke 3. ver. 21. Now when all the people were baptised, etc.  
Not all that were to be baptised by John, for the contrary is evident, Joh. 3. 23. where John is baptising a twelve month after this; but all those that were reckoned by the Evangelist before, from Jerusalem and Judea, of Pharisees, Sadduces, Publicans, and Soldiers, which he now reckoneth up in this summa totalis of All the people, to show what multitudes were baptised into Christ, before Christ came to be revealed.  
But it may be questioned among all this number, whether there were any women baptised by John, or no. And the doubt may seem to be equally balanced, for as the silence of the Text doth seem to deny it, so reason on the other side doth strongly affirm it.  
For, first, the baptism of John was such a thing as women might 〈◊〉 as well as men, in regard of possibility, which they could not possibly do by Circumcision.  
Secondly, it was such a thing as they might receive as well as men, in regard of capability, for women were as ready to repent, as they.  
But, thirdly, that which putteth it out of all doubt, that women were baptised by him, is the testimony of our Saviour: Mat. 21. 32. John came unto you in the way of righteousness, and ye believed him not, but Publicans and the Harlots believed him.   

SS. Jesus also being baptised.  
About the time, place, and manner of our Saviour's baptism, the Evangelists have been so silent in this place, that what is to be resolved upon them is to be fetched from and by comparison of other texts, and collection from other places, which about the first will give very full satisfaction, about the second indifferent, and about the last, little or none at all. The time then of his being baptised, that is, the time of the year, is only, or at least, chiefly to be found, by computing the time or length of his preaching, and thereby considering the time or season of his death. Now the length of his preaching, or from his baptism to his death, was justly and exactly three years and an half, as was touched before: And from that very thing or in relation to it, that number is so very renowned in Scripture, being sometimes expressed in the plain terms, of three years and six months, Luke 4. 25. sometimes by half a week, Dan. 9 27. sometimes, by a time, times, and half a time, Dan. 12. 7. Rev. 12. 14. and sometimes, by a thousand two hundred and threescore days, Rev. 11. 3. & 12. 6. and sometimes, by forty and two months, Rev. 11. 2. To evidence which account of his Ministry, first may be produced the Text of Daniel alleged instantly before, chap. 9 27. where it is said, that Messias should confirm the Covenant for many for one week: or in that one week rather, namely, which he reckoneth the last of the seventy: for first, he nameth seven weeks by themselves, and then sixty two by themselves, ver. 25. which every one knoweth make sixty nine; and then coming to speak of the last week which was to make up the seventy, he saith, that in that one week, Christ shall confirm the Covenant for many: and then describing and dec●●●ing the exact time of that his work, he saith, And in half that week shall be cause sacrifice and oblation to cease.  
Now that by these weeks are meant weeks of years, or as many years as a week hath days, hardly any man ever denied, or su●●●cted the contrary; and that then by half a week, is meant half seven years, or three years and an half, there can be as little doubt or scruple: This than the Angel Gabriel telleth was the exact time in which the Messias did confirm the Covenant, and was bringing to an end Sacrificing and other Ceremonies, or the time of his Preaching the Gospel, which was from his Baptism to his death.  
Secondly, if not for proof, yet for better illustration of the same, may be produced that place of the Gospel alleged so lately also before, namely, Luk. 4. 25. where Elias is a glorious type and resemblance of Christ, in a sweet and harmonious discord and difference: For as he shut up heaven by his prayer, and there was no rain for three years and six months, so Christ opened heaven at his baptism, as it is said in the verse in hand, and continued to distil the divine dew and rain of his heavenly doctrine, as Deut. 32. 2. for the same space of time.  
And thirdly, as there is such evidence for the time averred, from a Prophecy, and such illustration from a type, so is there a full confirmation of it in the Evangelicall story. For John hath plainly parceled out the three years by four Passovers: as the first, chap. 2. 13. the second, chap. 5. 1. the third, chap. 6. 4. and the fourth, chap. 13. 1. etc. and the odd half year [which since he died at the last Passeover must be laid before the first] was taken up in these particulars, of his journey into the wilderness, and forty days fast, Matth. 4. 1. his return to Jordan, and abode thereabout, Joh. 1. 29. 35. 44. his voyage into Galilee, and miracle at Cana, Joh. 2. 1. his removal after some space to Capernaum, and some abode in it, chap. 2. 12. and thence his journey to Jerusalem, to the first Passeover of the four, Joh. 2. 13. So that it being thus apparent that the length or space of his Preaching was three years and an half, from his baptising to his suffering, it being withal considered that he died at Easter, it will readily follow that he was baptised half a year before that time of the year, namely in the month Tisri, or September; And it being again considered that he was baptised, when he was just entering upon a new year of his age, as shall be observed anon, it will thence likewise follow that he was born at the same time of the year also. And who is he that can imagine that the renownednesse and fame of this month in the Old Testament, both before the Law and under it, was for any other thing so much as in reference and prefiguration to, and of these glorious things?  
Now though there be these assured evidences of the time of the year when our Saviour was baptised, yet is there but conjecture of the time of the month: And that may most consonantly be conceived to have been at the Feast of Tabernacles, which began the fifteenth day of the month, Levit. 23. 33. upon these probable and not altogether unsatisfactory reasons.  
First, because he died on the fifteenth day of the month Abib or Nisan, the day after the Passeover, and to make the odd half year, spoken of before, an exact and just half year indeed, his baptism must be fixed on the fifteenth of Tisri.  
Secondly, the two other of the three solemn Festivals, the Passeover and Pentecost, Christ accomplished, or fulfilled what they signified, by his death at the one, and by the giving of the holy Ghost at the other, and there is no reason to think the third, or the Feast of Tabernacles any less figurative, or typical than the other, and as little to think that he should leave the equity of that unsatisfyed more than the other, and if he answered not that in his birth and baptism, he answered it in nothing at all.  
Thirdly, the very nature of the Feast of Tabernacles, and the occasion and reason of its institution have a forcible reference to such a thing. For though Moses hath given but this reason for one Custom and practice which they used in the Feast, Ye shall dwell in booths seven days, that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the Land of Egypt, Levit. 23. 42, 43. Yet had the original and institution of the Feast a great deal more in it. For the main occasion was this: Moses having after long fasting and prayer made the peace of Israel with God about the golden Calf, and having obtained the Tables renewed, which himself had broken, and regained the commission to build the Tabernacle, which had been suspended because of that sin; on the tenth day of the month Tisri, [which according to our account was about the two or three and twentieth day of our September] he coming down from the Mount, bringeth these glad tidings of peace & reconciliation to the people, for which that day was observed for the day of reconciliation or expiation ever after: and the people now hearing that they must make the Tabernacle in which God would dwell among them, and that they must not remove from the place where they were, viz. from Mount Sinai, till that be finished, they then address themselves to pitch their tents, and make them booths for their winter abode there, and instantly fall upon the work of the Sanctuary, and this was it that was the occasion of that solemn Feast in succeeding times. Now let the substance be laid unto the shadow, and the Antitype and figure brought together, and the application is not only sweet, but also somewhat evincing. For since the occasion of that feast was God coming to dwell among the people in his Tabernacle and that now first begun or exhibited, and this just half a year after their first delivery from Egypt; observe how fully these are answered in Christ's showing himself to the world at his baptism, in whom God dwelleth among men; and this the first revelation of him to the world, and this just half a year since John began to publish the delivery of men from the bondage of Sin and Satan, by the preaching of the Gospel.  
Fourthly, the Consecration of the Temple of Solomon was at this very time, namely, in the seventh month, or the month Ethanim, which is all one with Tisri, and thence the service of it began, 2 Kings 8. 2. Now since Christ himself averreth that the Temple was a figure of his body, John 2. we may follow the Allegory with the more boldness, and apply the dedication of that, and the time of the dedication, to his consecration by his baptism, to his ministerial service, and parallel them both in the very same time.  
Secondly, the certain and determinate place where our Saviour was baptised, cannot absolutely be fixed and resolved upon by any warrant of Scripture: though many have been so confident as to point it out, and to show a cross set in the very place of the River, and miraculous curing of Leper● in the water. The Evangelists have given no more settlement of it then this, that it was in Judea, and that it was in Jordan: Two circumstances the more remarkable,  
First, because that after that baptism of our Saviour, we cannot certainly find John baptising either in the same Country, or in the same River ever again. For whereas there is mention of his being about six weeks after this in Bethabara, Joh. 1. 28. that was both on the other side Jordan, and it was a water different from Jordan, Judg. 7. 24. and of his baptising in Eno●, a whole twelvemonth after this, Joh. 3. 23. that was also out of the precincts of Judea, and distant somewhat from the banks of Jordan, and the waters there, the waters of the place itself and not of that river. And this showeth the reason more plainly, why Luke in the clause next before this that we have in hand, summeth up the baptism of all the people, before he speak of our Saviour's; because that there were now collected out of Judea, all the harvest of believers that might be gathered in by the preaching of John, and when Christ was baptised, John was to remove to another place.  
Secondly, from this, that Christ was baptised of John in Jordan, and in Judea, it will almost inevitably follow, that he was baptised in the place, where the river was dried up, and the Israelites first entered into the Land of Canaan. For if it be considered, 1. That the Army marched through the channel in two main bodies the one on the one side of the Ark, and the other, on the other. 2. That ●ither of these main bodies were two miles distant from the Ark on either side, and consequently four miles from each other.  
Thirdly, That these two great squadrons consisting either of them of so very many thousands marched in an extraordinary breadth, because they were to pass over in a reasonable time, it will follow hereupon, even past all denial, that this their passage took up all the length of Jordan, that it had in Judea, or very near it, so that the place we seek for, is within this compass: and by this we may observe the substance sweetly answering to the figure, and way made through the waters of Jordan, to the heavenly Canaan by baptism, in the very same place where there was to the earthly, by its drying up.  
Thirdly, The manner of his baptising differed not from the common manner that John used with others, save in one particular. For he went into the water, had water sprinkled on him, and prayed as well as they, but whether John used the same form of words in baptising of him that he did to the other, or some other, or none at all, is some question and scruple. The least is of the first, for it may be readily resolved that he baptised not him in the same words, that he did the others, because he then should have baptised him in his own name, which who can imagine? and into him, or in his name which was to come, which had been to have pointed out another Christ. Betwixt the two latter the scales are balancing, and they weigh so even, that it is not much material which way your allowance doth turn them, for the Quere itself is of far more curiosity than necessity: For why might not John baptise him in varied words? As, I baptise thee with water to the Preaching of the Gospel; or why might he not baptise him without any words at all, since he received baptism, not so much for a Sacrament, as for satisfaction of the typical Law? Let the Readers judgement weigh down the scale.   

Mat. 3. Ver. 16. He went up strait out of the water.  
The invention of Auricular confession hath invented a strange Exposition of this clause. For the rest of the people, say some, standing in the waters, I know not how deep, after they were baptised, confessed their sins unto John before they came out, being detained there by him, until they had so done, but Christ, because he had no sin, needed no such confession, and therefore he came suddenly out of the water after he was baptised. A gloss that includeth impossibilities. For neither was it possible that so great multitudes should be baptised in so short a time, if every one made a singular confession of their sins to John; nor was it possible that John should endure so long in the water as this work would require, and never come out: for if they stood up to the neck in the river, I cannot think but that he also stood some deepness in the water. But this speedy coming of our Saviour out of the water after he was baptised, is expressed by the Evangelist, only to show how near and close the opening of the heavens was to his baptising, namely, that it was almost in the very same instant, as Mark explaineth it; And straightway coming up out of the water he saw the heavens opened, etc.   

Luk. 3. Ver. 21. And praying.  
This it seemeth was the manner of those that were baptised, as soon as they were baptised, to come up out of the water and pray, and this explaineth that before, about confessing their sins, that it was not to John, but to God, as soon as they came out of the water. Now since Christ had no sins to confess of his own, the tenor of his prayer tended to another purpose. If we think it was for the glory of God, for the conversion of many by his Ministry which he was now beginning, for the preservation of the Elect, and the sanctifying of the Church, and the like, we think not much amiss, since we find his prayers in other places to be made and tendered to the same effect. But it seemeth rather that his prayer at this time was for what followed upon his prayer, the sending down of the holy Ghost, and the glorifying of him by a testimony from Heaven. For first, the Text hath laid his prayer, and the opening of the Heavens so closely, and so consonantly withal together, Jesus praying the Heavens were opened, as that it seemeth to point out what was the tenor of his prayer by the consequent upon it.  
Secondly, In another place there is the like return upon the like prayer, Joh. 12. 28. Father glorify thy name; there came therefore a voice from heaven, etc.  
Thirdly, it being considered that our Saviour was to enter now upon the great work of Redemption, and the preaching of the Gospel, it will be the less strange to conceive that he prayed for the visible sealing of him to that work and office by the Holy Ghost, and for a testimony of him that he was the Messias.   

Mat. 3. Ver. 16. Lo the heavens were opened.  
There is no material difference in the thing, though Luke hath put the Heaven in the singular number, and Matthew, the Heavens, in the plural, for one followeth the Idiom of the Hebrews, and the other of the greeks. For the Hebrews cannot call the Heaven by its proper name, but in the plural or dual number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heavens: but the greeks can in the singular. And so little doth the Syriack make of this difference of number in the two Evangelists, that he translateth it just cross, Matthews plural in the singular, and Luke's singular in the plural.  
About the opening of the Heavens or the manner of the same, as it is of far more consequence to inquire, so is it of difficulty to resolve, because of diversity of opinions, and probabilities several ways.  
First, Some deny the opening of the heavens at all, but understand that Christ saw them opened, and the Holy Ghost descending, intellectually only, or by spiritual vision, as Ezekiel saw the Heavens opened, Ezek. 1. 2. But this exposition is very improper, for John saw the same also, and the descending of the Holy Ghost was in a bodily shape and not imaginary, and the voice was articulate and Audible, and not visionary.  
Secondly, Others deny also the opening of the Heavens, but with another manner of evasion, and exposition. For there was, say they, no scissure or parting of the Heavens asunder, because they are incorruptible, but a great, glorious, and miraculous light shone round about Christ, as if the very highest heaven had been open, and the light thereof imparted clearly to the earth: But this opinion also is confuted by the word that Mark useth, differing from the other two. For though the phrase, The Heavens were opened, would admit of such a Metaphorical or comparative exposition, yet when Mark saith expressly, that the heavens were cloven, or parted asunder, for so is his word in the Original, [the Syriack expresseth it by the very same word that the Chaldee Paraphrast useth in Leu. 11. for parting of the house] it enforceth us to look for a literal interpretation in it, and not a tropical.  
Thirdly, Aquinas evadeth the real opening of them with this gloss stranger than both the other, and by another intellectual vision then that that was spoken of before: For it may also be understood, saith he, of an intellectual vision, namely, that Christ [baptism being ●ow sanctified] saw heaven open unto men. But this exposition the word of Saint Mark, newly mentioned, confuteth much more than it did the other.  
Fourthly, Mark therefore tying us to a literal sense, and to understand a real and proper cleaving of the Heavens indeed, the doubt now only resteth, what heaven it was, whether the Aerial or Aethereal, for so are the heavens properly distinguished, according to the significancy of the Hebrew word Shamaiim, which importeth a duality, or a thing doubled. Answer. It was only the aereal, for that is called Heaven, and the Firmament, Gen. 1. 8. 20. as may be confirmed by these reasons:  
First, Because there needed no further scissure in the Heavens, than the renting of the clouds in the middle Region, either for the descending of the Holy Ghost, or of the voice, or for the satisfying of the eyes and ears of the spectators, and hearers, that they came from Heaven.  
Secondly, Because the Scripture in other places speaking of things which came but out of the clouds, yet useth the very same term to express the clouds by, that is used here, namely Heaven: As, The Lord that gave the Law out of a cloud, Exod. 19 16. is said to have spoken from Heaven, Exod. 20. 22. So the like voice to this here, that came out of a cloud, Luk. 9 35. yet is said to come from heaven, 2 Pet. 1. 18. And Elias that by his prayer shut up the clouds, that there was no rain, is said to have shut up heaven, Luk. 4. 25. The opening of the Heavens than was the renting of the clouds, as we see them rent, when the lightning comes forth, and out of that rent came the Holy Ghost in visible shape, and the heavenly voice. And thus did the Gospel or Preaching of Christ begin with the opening of the Heavens which the Law had shut, and thus were the heavens shaken, when the desire of all Nations came first to be revealed openly, as Hag. 2. 6, 7. The very same difference of expression that is betwixt Saint Mark and the other Evangelists, is betwixt the Hebrew, and the Lxx. in Isa. 64. 1. for the Original readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou wouldst or hast rend, but the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If thou open the Heavens, etc.   

Mat. 3. Ver. 16. The Heavens were opened to him.  
To him, to whom? to Christ, or to John? Why, to the eyes and beholding of them both, for in that John saith, he saw the Holy Ghost coming from or out of Heaven like a dove, Joh. 1. 32. he maketh it past denial, that he saw the opening of the heavens; but the word to him in this place must be reserved and referred in a singular peculiarity to Christ, and the opening of the Heavens to him, importeth a more emphatical propriety than their opening to his sight. For, the Syntax and Grammatical construction that Mark useth, maketh it impossible to fix the words to him, any other ways then upon Christ: And straightway, saith he, coming up out of the water, he saw the Heaven's rent, or cloven, etc. This then being the propriety of the words, that the heaven was opened to our Saviour, and yet since it was also opened to the sight of John, it doth necessarily enforce u● to understand it otherwise then only to his view or beholding, namely, to his prayer: as the phrase is used by him himself, Knock, and it shall be opened unto you. For had the Evangelist intended only to show how he saw this apertion in the Heaven, he might have joined John with him in the same sight; but he would give us to understand by the phrase that he hath used singularly of Christ alone, that the heavens were not only opened to his sight, but for his sake. And from hence may be confirmed what was spoken before concerning his prayer, namely, that it aimed at such a thing, as Elias prayed, and the heaven was opened and fire came down upon his Sacrifice. Thus heaven that was shut to the first Adam, because of his sin, is opened to the second, because of his righteousness, and to all that by faith are partakers of it.   

Mark. 1. Ver. 10. He saw the heavens cloven.  
This is to be understood as that before, of Christ only, and after the same sense, or to the same purport. But since it is certain that John saw this as well as he, as is also observed before, and yet none of the three Evangelists that record the Story, have given any undoubted or plain evidence of any such a thing; it may likewise be questioned whether the rest of the people which were there present did see this sight as well as Christ and John. Theophylact is peremptory in the affirmative; For all of them, saith he, saw the Spirit coming upon Jesus, lest they should think that the voice, This is my beloved Son, had been spoken concerning John; but upon the sight of the holy Ghost they might believe that that voice was concerning Christ. And of this opinion are very many others with him, and no marvel; for who could conceive any other thing? And yet upon the weighing of these Reasons following, we may very well be persuaded to believe the contrary, or that this Heavenly spectacle, and divine voice was conspicuous and audible to none, but only to Christ and John.  
First, because John after this doth himself tell those that were present at this time, that there had stood one among them, but they knew him not, that that was he that was to come after him. For the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 1. 26. must of necessity be rendered in its preterperfect signification; for John spoke not those words till after Christ was baptised and gone, for he was at that time in his temptation in the wilderness.  
Secondly, because Christ himself also telleth the Jews, that they had never heard his Father's voice, Joh. 5. 37. and among those to whom he speaketh, were divers that had embraced the doctrine and baptism of John, Ver. 35. and it may very well be supposed, some that were present at his baptism at this very time. The maintainers of the contrary Opinion have spied this scruple and difficulty arising upon that Text, and have gone about to salve it, but with a very improper and dangerous plaster: holding that though they heard this voice, yet they heard not the voice of the Father, but of an Angel which spoke in his name, which shall be examined by and by.  
Thirdly, it is improbable that when Christ had such another testimony from Heaven at his transfiguration, that he should conceal it from nine of his Disciples, and charge the three silence that heard it, and saw what was done, Matth. 17. 9 and yet should let this voice and vision from Heaven be so public, as to be heard and seen of all the people.  
Fourthly, John himself telleth that this Revelation was given chiefly, if not only, for his sake, Joh. 1. 33.  
Fifthly, the preaching of the Baptist was the means 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 known him as well as he, nor could the opinion have ever prevailed, as it did, that valued John above him.  
Sixthly, when John showed him forth with the singer, with Behold the Lamb of God, presently Disciples followeed him, which they would have done much more, had they thus seen and heard him, pointed out from heaven; but it is plain 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 himself, and partly of his Disciples, the way to bring the world acquainted that he 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 himself with his testimony and preaching, but whe● 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 hear these things, and the other company that was present not do so as well as he: The answer may be readily given by example of Elishaes' servant, 2 King. 6. 17. and the two men that went to Emmau●, Luke 24. For the mountain 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 special 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 till then their eyes were holden. Yet if any one will suppose that the people saw the flashing of the opened Heaven, and heard the noise of the voice that came from thence, and took the one for lightning, and the other for thunder, as Joh. 12. 29. we will not oppose it, for now was the season of the year fit for lightning and thunder: but that either they saw the holy Ghost, or distinguished the words of the voice, any more than Paul's companions did, Acts 9 7. compared with Act. 22. 9 the reasons alleged do enforce to deny, till better information.   

Mat. 3. vers. 16. And he saw the Spirit of God.  
The syntax and construction of Mark, doth tie and six these words [He saw] only to our Saviour, as it did those before; and both for the reason mentioned; namely, to show the return and answer of his prayer. But these words of Matthew are not so strict, but that they may equally be 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 he speaketh thus. And Jesus being baptised went straightway out of the water, and l●e the Heavens were opened unto him. And then cometh he 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 be understood of John, because he saith himself that this descending of the holy Ghost was given to him for a sign, and that he saw it; and if it be not to be so taken her●, none of the three Evangelists have mentioned it in the story at all.  
And, thirdly, the rather may it be taken of John's seeing it, because he saith, He saw him descending and coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon on him. Had it been said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon himself, it must needs have been understood of Christ upon whom the Spirit came, that he saw the Spirit coming upon himself: but since it is 〈◊〉 him, without any reciprocation, it may be the better applied to John, that he saw it. It is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth reciprocally himself, as our Lexicons do give examples, and as it is of force to be taken in Saint Mark in this place, like as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes doth not signify reciprocally, as in the Lxx, in Judg. 7. 24. But why should we take the word out of its commonest and properest sense, unless there were necessity to do it, which in Matthew there is not, though in Mark there be.  
Fourthly, and lastly, these words he 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, Mark 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 needless 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 he is so called, it is in the Hebrew the Spirit of Elohim, in the plural number, and showeth his proceeding from more persons than one. Contrary to the opinion of the Greek Church that holdeth, that the holy Ghost proceedeth not from the Father and the Son, but from the Father only.   

Luk. 3. Ver. 22. The Holy Ghost.  
As he is called the Spirit, not so much in regard of his own nature, as in regard of his manner of proceeding, so also is he called Holy, not so much in respect of his person, for the Father and Son are Spirits, and are holy as well as he, but in regard of his work and Office, which is to sanctify the Church of God. And in this respect he is called by the Hebrews, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Spirit only, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruah● bakk●desh, the Spirit of Holiness, for this phrase the Holy Ghost, is taken from the common speech of the Jews: And so is he called by Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1. 4. and so doth the Syrian call him Ruh●a dekudsha, in this place.   

SS. The Holy Ghost descended.  
This descending of the Holy Ghost was, first, partly for the sake of John, for this token had been given him, when he first began to preach and baptise, whereby to know Christ when he should come, Joh. 1. 33.  
Secondly, partly for Christ, that he might thus receive his consecration and institution for the Office that he was now to enter upon, the preaching of the Gospel. This was as his anointing to install him into his function, as Aaron and his Sons were with material oil to enter them into theirs, as Isa. 61. 1. The Spirit of the Lord is upon me, therefore hath he anointed me, he hath sent me to Preach the Gospel. And,  
Thirdly, partly for the business and matter that was now to go in hand, namely, Christ beginning to preach accordingly. For,  
First, the Gospel is the Spiritual Kingdom and Sceptre of Christ, in and by which he was to rule all Nations for ever, and therefore it was agreeable that the spiritualness of that should be sealed and confirmed by the holy Spirits, showing himself even in the beginning of it. The carnal rites of Moses were now to vanish, and his corporal and ceremonial observances to be changed into a spiritual worship: and neither at Jerusalem, nor at mount Gerizim, nor elsewhere, must there be any more adoration, with fleshly and earthly ceremoniousness, but he that will worship God must worship him in spirit, as Joh. 4. 21. Therefore it is no wonder, if the Holy Ghost do now reveal himself, 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 he is to be restored again, therefore himself cometh 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 he pleased. For as John had told that Christ should baptise with the Holy Ghost, so is that power and privilege now sealed unto him in the sight of John, when the Holy Ghost cometh down upon him and there abideth.   

SS. Descended in a bodily shape.  
God is said to descend, not that he moveth from place to place, or cometh where he was not before, for he is incircumscriptible, and every where, and filleth all places: but in that he showeth this his presence upon earth, in such or such a place, by some external sign, and visible appearance: And so he is said to come down to see whether the wickedness of Sodom were according to the cry that was come up unto him, because he revealed himself to Abraham, Lot, and the Sodomites in the visible and conspicuous representation of men: So is he 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 he translateth, The Lord revealed himself to take vengeance, etc. And so is the Holy Ghost said to descend in this story, and in that in Act. 2. not but that he was present in the same places before, by his power and Godhead, but that he revealed and expressed his presence by so sensible an evidence, and by, and in so revealed a work.   

SS. In a bodily shape.  
First, It was convenient that the Holy Ghost should reveal himself at this time: First, for the sake of John, who was to have a sensible sign, whereby to inform him which was the Messias, as Joh. 1.  
Secondly, In regard of the Holy Ghost himself, whose work in the Church was now in a more special and frequent manner to be showed under the Gospel, namely, that he might be expressed and revealed to be a personal substance, and not an operation of the Godhead only, or qualitative virtue. For qualities, operations and acts cannot assume bodily shapes, nor ought but what is in itself substantial.  
Thirdly, That a full and clear, yea, even a sensible demonstration of the Trinity might be made at this beginning of the Gospel. For it may be observed in Scripture, that the Holy Ghost hath a special regard to express this mystery upon singular occasions, that we might learn to acknowledge the three Persons in one Godhead, as he also doth the two natures of Christ, that we 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, he 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 Son. 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, he that created the Heavens, and they that stretched them out: That we might learn, that Of him, through him, and to him, the Father, Son, and Holy Ghost, are all things, Rom. 11. 36. So Moses also when he is to teach concerning the creation of man, he first teacheth that it was the Trinity that created him. Gen. 1. 26. And God said, Let us make man after our Image. He saith, Let us, to show the Trinity of Persons: and he saith, In our Image, not in our Images, to show 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 days 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 go 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 he 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 explain it, the first thing he teacheth them is the Trinity in Unity, and Unity in Trinity, Deut. 6. 4. Hear 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 be 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 heedful 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 administered in their names Baptise them in the name of the Father, and of the Son, and of the Holy Ghost. Matth. 28. 19   

SS. Like 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 be 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 be said to be true bodies: for as it was not fit that the Son 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 help of other Doves, as it was not hard for him to frame a true body in the womb of the Virgin without the seed of man. So they, too punctual where there is no necessity, nor indeed any great probability. For,  
First, what needed there a real living Dove, when an apparent only would serve the turn? For the descending of the Dove was, that there might be a visible domonstration of the Holy Ghost his resting upon Christ, and anointing 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 expressly in all the Evangelists, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like or as it were a Dove; which plainly showeth the similitude to such a thing; and not the being of the very thing itself.  
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 only 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 real fire, but only a visible resemblance of it, and the like must be held of this Dove, or else it will be such an apparition as never was before, nor since.  
Fourthly, The parallel betwixt the appearing of our Saviour, in humane flesh, and the appearing of the Holy Ghost, in a living Dove, is not only very improper, but also somewhat dangerous. For if they appeared alike, then may the holy Ghost he said to be a very Dove [for Christ was a very man,] and that were improper, and in its kind, to be incarnate, [for Christ was incarnate,] and that is dangerous. And,  
Fifthly, as for fallacy or deceiving there could be none, no more than there had been in all other apparitions since the world began, since in such things, the veri●● and reality of the ●ody that appeared, was not looked after, but only the 〈◊〉, and the spirit that lay hid under that body.  
Now reasons why the holy Ghost appeared in the shape of a Dove, rather than of any other creature, are conceived, some to have concerned Christ, some to have concerned the Holy Ghost himself, and some to have concerned man. As,  
First, to show Christ's innocency, p●rity, simplicity, charity, and love, for all these qualities are observable in a Dove.  
Secondly, to show the like graces of the holy Ghost; and Aquinas and I●dolphus do parallel the seven graces of the Spirit, Isa. 11. 2. 3. to seven properties of a Dove; as if any be so curious as to see them, he may, in Lud in 〈◊〉 and Aquin. par. 3. quest. 39 Art. 6.  
Thirdly; to show what innocency and harmlessensse should be in those that are baptised.  
Fourthly, to answer the figure in Noah's 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 Gospel. These are the common and most current reasons that are given by Expositors, to which may be added▪  
Fifthly, that since Christ was to have visible testimony from heaven, it was fittest it should be by the likeness of a fowl of Heaven▪ For it was not fitting that five should have come thence upon him, for he was to baptise, and not to be baptised 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 be imagined to descend upon him, but a bird▪ and what bird so fit as a Dove which was the only fowl that was clean, and allowed for sacrifice Leu. 1. 14.   

Mat. 3. ver. 16. And lighting upon him.  
In the strictness of the Greek, it is coming upon him, which is to the very same signification: especially the addition of the Baptist himself being laid unto it, viz. that it abode upon him, Joh. 1. 32. Some conceive and that not improperly, that the Dove sat upon his head: which if it did, it was like the inscription in the golden plate, that was on the forehead of the Highpriest, and declared him to be Koddesh Laihovah, The Holy one of the Lord, Exod. 28. 36. How long the Dove sat upon him, is not to be questioned, because not to be answered, it is not unlike, that it did so, all the while he was in the sight of John at this time, especially seeing that the Text saith, that straightway this Spirit drove him into the wilderness.   

Ver. 17. And lo, a voice from heaven.  
The testimony of two witnesses, is a confirmation past denial, and greater witnesses than these two could not be produced, the Father and the Holy Ghost because a testimony could not be given to a greater than 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 voice was intended, and the descending of the voice explaining what was meant by the descending of the Dove.   

SS. A Voice.  
Both the Talmudick, and the latter Rabbins make frequent mention of Bath Kol, Filia vocis, or an Echoing voice, 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] certain strange, and extraordinary voices upon extraordinary occasion, which were their warnings, and advertisements in some special matters. Infinite instances of this might be adduced, if they might be believed; one allegation in the Talmud shall serve for all, concerning Jo●●athan the Chaldee Paraphrast. When Jonathan the Son of Uzziel, say they, had composed the Targum of the Prophets, there came Bath Kol, or a divine voice, and said, who hath revealed my secrets to the 〈◊〉 of men? And when he went about to explain the 〈◊〉, or the booke● of Holy Writ, there came a Bath Kol, or a divine voice again, 〈◊〉 said, It is enough. What is the reason? Because in them it revealed the end of the Messias. In Megillah.  
Now here it may be doubly questioned: First, why they called it Bath Kol, The Daughter of a voice, and not a voice itself? And secondly, whether this voice that we have in hand, were such a voice as that or no? To the first, if the strictness of the Hebrew word Bath be to be stood upon, which it always is not, it may be answered, that it is called the Daughter of a voice, in relation to the Oracle of Vrim and Thummim: for whereas that was a voice given from off the Mercy Seat, within the veil, and this upon the decay of that Oracle, came as it were in its place, it might not unfitly, nor unproperly be called a Daughter, or successor of that voice. But to the second, and which is more material and pertinent to the subject in hand, it may be answered, that this voice was not of the nature of their Bath Kol, upon these two reasons.  
First, because this voice came descendingly from heaven, but their Bath Kol cannot be proved to have descended; or at least to have constantly come from heaven. For the 〈◊〉 hinc, which gave warning of the destruction of the City, came not from above, but from the Temple, as Isa. 66. 6. And this can hardly be denied to have been one of their Bath Kol voices: And if we will believe the Jewish Authors in every place where they give examples of this their Bath Kol, it will appear rather to be such a voice as came to Samuel, which was so far from a perpendicular descending, that he could not distinguish whether it were the call of ●li.  
Secondly, because, whereas the Jews repute their Bath Kol, both the last and the lowest kind of divine revelation among them, this kind of a voice from heaven, was both ancient, as Gen. 21. 17. and 22. 11. and also most honourable, Exod. 20. 22. Deut. 4. 33. 36,   

SS. From Heaven.  
The opinion that these words were spoken by an Angel, deputed by God for that purpose, which some do hold, is not only improper, but also dangerous: improper, because it crosseth a plain and facile Text; and dangerous, because it bringeth a created Angel into a kind of equality, and copartnership with the sacred Trinity. For,  
First, Why should there be any surmise of such an Angel▪ uttering these words, unless it might be thought that God could not utter them himself?  
Secondly, as Paul saith, To which of the Angels said God at any time, Thou art my Son? so may it be said much more, which of the Angels ever durst or might call Christ his Son?  
Thirdly, Peter speaking of the Parallel, or like voice to this, which was uttered at our Saviour's transfiguration, he saith, it came from the excellent glory, which doubtless showeth more than from an Angel, 2 Pet. 1. 17.   

Mat. 3. Ver. 17. This is my beloved Son in whom I am well pleased.  
In Mark and Luke it is, Thou art my beloved Son, etc. whereas Matthew expresseth it, This is: which though it show some difference, yet is it not material; nor doth the difference breed so much difficulty, as it doth satisfaction to the Reader, and fullness to the story: For the two Evangelists first named, relate it as spoken to Christ, for the sealing of his person, and in answer to his prayer; but the other expresseth it only as spoken of Christ, and not to him, but pointing him out to the notice of John.  
Now this whole speech is taken from 2 Sam. 7. 14. Psal. 89. 26, 27. and Isa. 42. 1. and when it is uttered again from heaven, at our Saviour's transfiguration, this addition Hear him, is put to it, Mat. 17. 5. Luk. 9 35. sealing him then for the great Prophet of his Church, whom all must hear, Deut. 18. 15. as it sealeth him now for the high Priest of his Church, being now to enter into his Ministry.   

Luk. 3. Ver. 23. And Jesus himself began to be about thirty years of age.  
Agreeable to this age of Christ, when he began his Ministry, was the age of the Priests, when they entered their Office, Numb. 4. 3. the age of Joseph, when he came to promotion, Gen. 41. 46. and the age of David, when he began to Reign, 2 Sam. 5. 4. Now how this is to be understood is some controversy: Some there are that take it thus, that Jesus was now fully and perfectly thirty: Others thus, that he now began or drew on to be full thirty, and so preaching three years and six month, that he died at thirty three years old and an half.  
But this interpretation, the phrase used by the Evangelist, and the common and ordinary manner of the Scriptures reckoning of the ages of men, and of other things doth sufficiently contradict: For,  
First, in that Luke saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was baptised, beginning to be as it were thirty: the word beginning to be, denyeth his being thirty complete; and the word as it were, denyeth his drawing upon thirty complete likewise: For if he were full thirty, than he began not to be so: and if he were drawing on to full thirty, than was he not drawing to as it were thirty, but to thirty indeed. By the phrase therefore, is to be understood, that he was now nine and twenty years of age complete, and just now entering upon his thirtieth: and this the Evangelist hinteth so clearly, that it needeth not much confirmation: For that he was in his thirty current and not completed, is plain by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were thirty, that is, thirty years old, after a certain reckoning: and that he was but now entering upon this his thirty current, is as plain by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he began but to be so.  
To which also, secondly, may be added the common and current use of Scripture in reckoning of ages, either of men or beasts, to account the year which they are now passing, for a year of their age, be it never so newly or lately begun: Examples of this it is needless to give, the thing is so usual and obvious to every eye.  
So that now to take up the times of the world, and of our Saviour, according to this computation, they result to this.  
First, That since he was borne in the year of the world 3928. stilo veteri, but newly begun, he was baptised in the year of the world 3957. but newly begun, by the same stile likewise.  
Secondly, That since he was borne in Tisri, he was also baptised in Tisri.  
Thirdly, That since his last residence in Bethlehem, to his first appearing publicly in the work of the Gospel, were full seven and twenty years: all which time he had lived either in Nazareth, the Town of his 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 he hath now three years and a half to labour in the Gospel from his Baptism to his crucifying, Rabbi Janna said, Three years and a half the glory of God stood upon Mount Olivet, and preached, saying, Seek the Lord while he may be found, call upon him while he is near. Midr. Tillin.  
Fifthly, That he lived but two and thirty years and an half: and that his thirtyeth year was the first year of his preaching, and not the last year of his private life. Compare the date of David's Reign in Jerusalem, 1 Chro. 29. 27. The time that David Reigned over Israel, was forty years: Seven years reigned he in Hebron, and thirty three years reigned he in Jerusalem. Exactly, Seven years and six months reigned h●e in Hebron, 2 Sam. 5. 5. and then thirty and two years and six months reigned he in Jerusalem.  
Sixthly, That if Jerusalem were destroyed exactly forty years after our Saviour's death, as it is apparent it was, both in Christian and Heathen Stories, than that destruction of it befell just in the four thousandth year 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 be repaired or rebuilt again. And from that time most properly began the Kingdom of Heaven, and the new Jerusalem, when that earthly Kingdom, and that old City were utterly ruined.   

SS. Being [as was supposed] the son of Joseph, which was the son of Heli.  
At every descent in this Genealogy, the word Jesus is to be understood, otherwise the first and last descents are improper, and different in stile from all the rest. For Joseph was not the Son of Heli, but only his Son in Law, and Adam was no more the Son of God, than any of the other holy men, that were named before. The supply therefore is thus to be made to make all proper, Jesus, being as was supposed the Son of Joseph, Jesus the Son of Heli, Jesus the Son of Matthat, etc. Jesus the Son of Seth, Jesus the Son of Adam, Jesus the Son 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 he was a man and not a woman: n● more was Joseph the Son of Heli, for he was only his son in Law, but the word Aholibamah is to ●ee supplied thus, Aholibamah the daughter of Anah, Aholibamah the daughter of Zibeon.  
Heli or Eli [for the name seemeth to be the same with his in 1 Sam. 1. 3. etc.] was not the natural Father of Joseph, for Matthew told us plainly before, that it was Jacob that begot Joseph, but Heli was the Father of Mary, and Father-in-law of Joseph only: Now because it is not used in Scripture to mention any women in a pedigree, 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 son, which he was only because of her.  
So that Luke intending to show Christ the seed of the woman, must of necessity reckon by Mary the daughter of Heli, as Matthew intending to show him the heir of the Crown of David, doth reckon by Joseph the heir 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, we find that every one man in the ●●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 half so many: which easily and readily con●●teth that opinion that some have strangely held, that the persons i● the two Genealogies have been the same men, only under different names: and it helpeth somewhat to settle the times between those two periods, against the different miscounting of several men, some stretching them longer than the eleven persons named in Matthew could stretch to live, and some cutting them shorter than the twenty named in Luke could be comprehended in.   

Ver. 27. Which was the Son of Salathiel, which was the Son of Neri.  
Neri was the natural father of Salathiel: he 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 Son of Nathan.  
2 Sam. 5. 14. 1 Chron. 3. 5. It is like that he 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 David's Throne 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 Son of Caiman, which was the Son of Arphaxad.  
In Moses it is said Arphaxad begat Shelah, and Shelah begat 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 memorial of such a son 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 be found elsewhere in all the Bible? and whether it be 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 he took it, namely from the Greek Bible, or the Septuagint, which hath inserted it in those places of Moses that are alleged; but when this is resolved, the greater scruple is yet behind, of his warrantableness so to do, 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 years, and begat Cainan, And Cainan lived 130 years and begat Sala, and Cainan lived after he begat Sala 330 years. And from hence hath Saint Luke without controversy taken in Cainan into this Genealogy, a man that never was in the world, but the warrantableness of this insertion will require divers considerations to find it out. As let the Reader be pleased seriously to ruminate upon these.  
First, That the Seventy Translatours did that work unwillingly, and for fear: For the Scripture was the treasure of the Jews, which made them more glorious than 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 fear of the power of Ptolemy brought them to the work of the Translation, more than their own good will, there had been no such thing done. Ptolemy Lagus, the Father of Ptolemy Philadelphus, for whom they translated, had carried away an hundred thousand Jews captive into Egypt, as saith Aristeas, so that the fear 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 fear, and with so ill a will [that as Aristeas, who was present at the work, saith, the Translatours were very unwilling to go for Egypt, though he interpret it, because loath to go from Eliazar the high Priest] and that the Jews kept a mournful fast every year, sorrowing for that work of the Translation. It cannot be expected that the Translation will be done with any more fidelity, then barely what will keep the Translators out of danger.  
Thirdly, Therefore they strive as much as they can, to conceal the Truth and treasure of the Scripture from the Heathen, and as much as they dare to delude them. Their chief means for this, is to use an unpricked Bible, in which the words written without vowels, might be bended divers ways, and into divers senses, and different from the meaning of the Original, and yet if the translation were questioned, they might prick or vowel 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 Original which were innumerable, were partly of ignorance, they themselves not being able to read the Text always true in a Copy unvowelled. But this ignorance was also voluntary in them, they not caring to mistake, so that they might do it with their own security.  
Their general care was, that since of necessity they must translate the Bible, as little of it might be imparted and revealed by the translation as was possible.  
Their particular and special heed was also, that those places of the Text, which is translated Literally, or according to the true meaning, might prove dangerous any ways to the Nation of the Jews, or bring them into distaste with the potent King for whom they translated, should be so tempered and qualifyed that no hazard might arise, nor any such matter might be seen.  
Fifthly, It was a common speech among the Jews, and rang ordinarily in their Schools, and Pulpits, That the seventy souls of jacob's family, that went down into Egypt, were equivalent, or answerable in worth to all the seventy Nations of the world.  
This was a dangerous doctrine for the Jews, if it should come to be known, (as it could not choose but be) especially when their puissant enemies should find the numbers agreeable, of seventy Souls, Gen. 46. and seventy Nations, Gen. 10. To prevent any such danger, the Translators thought it a sure way, to spoil the just number in both places, and so they did reckon seventy five souls, and seventy two nations, both which accounts are followed by Saint Luke, Act. 7. and in this place.  
Sixthly, The several persons reckoned Gen. 10. Every one of which was the Father and original of a several Nation, be just seventy. The Translators to spoil the sum, which night prove perilous, have added two more, and both of the same name, Cainan, the one the immediate son of Sem, the other his Grandchild, or the son of Arphaxad. For ver. 22 of that Chapter, they read thus. The sons 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 be closer, unless they would have had him to have had two sons of the same name, Cainan.  
Secondly, The name itself, that they have thus chosen twice over, namely Cainan, which signifieth mourning or lamenting. So Enosh called his son, Gen 5. 9 Because of the lamentable corruption of Religion in those times: And it is without doubt, the translators in the iterated choice of this word, or heavy and doleful name, intended to show some inward sorrow: the cause of which may be best imagined, by laying the name, and the place of it together.  
The blessing of Noah upon Japhet, God shall enlarge Japhet, and he shall dwell in the tents of Sem, Gen. 2. 27. The Jews themselves of old, understood, to aim at the Greek tongue, viz. that God should use that as a means for the admission of the Heathen to the secrets and mysteries of the Jews Religion. This was their vexation at all times, to hear, or to think of the Gentiles being called, as appears 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 be the others casting off, Deut. 32. 21.  
Therefore, it could not but be a most vehement sorrow, and main vexation to these Translators, that they, perforce, and so sore against their wills, must be 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 mournful 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 special reason.  
Eighthly, Saint Luke, as he followed the Doctor of the Gentiles, Saint Paul, so he wrote his Gospel for the Gentiles: therefore whereas Matthew writing his for the Jews, deriveth the Genealogy, but from Abraham the first Father of the Jews, This Evangelist writing for the Gentiles, fetcheth the Line from Adam, the common Father of all, both Jews and Gentiles.  
This is the aim and scope of this Genealogy, and the reason why it is set at Christ's Baptism:  
First, To show that there was no distinction of persons in the promise given to Adam, for all Nations were then equally in his loins: for this, the holy line runs down to him.  
Secondly, That therefore all Nations have equal interest in the Messias, and that in the preaching of the Gospel, which Christ began from his Baptism, there should be no difference of people made, as there was before. This being the intent of the Pedigrees placing here, as the very placing of it doth inevitably evince, it is not only warrantable, but also admirably divine, that Luke taketh in Cainan from the Seventy.  
For first, writing for Heathens, he must follow the heathens Bible in his quotations.  
Secondly, In Genealogies he was to be a Coppier, not a Corrector.  
Thirdly, and chiefly, In following this insertion of the Lxx. he embraceth not their error, but divinely draweth us to look at their intent.  
When Judas mentioneth Michael's striving with Satan about the body of Moses, he approveth not the story as true, which he knew to be but a Talmudick Parable: but from the Jews own Authors, he useth this as an argument against them, and for their instruction.  
So though Luke from the Lxx, the Bible of the Heathen, have alleged Cainan the son of Arphaxad, he allegeth it not as the truth more than the Hebrew, but from the Septuagints own authority, or from the matter which they inserted in distaste of the calling of the Heathen, he maketh comfortable use and instruction to the Heathen concerning their calling.  
First, they put in two men, Gen. 10. that they might dissemble their arrogating of singularity above all Nations, and to make Ptolemy believe, that there was no such distinction of people held by them: [but they thought otherwise.]  
Luke reserves the one of these in his pedigree (for the other could not come in it,) to teach the Gentiles really, what they did in dissimulation, that there was no such distinction of Nations in the sight of God, even the Lxx. themselves being witness.  
Secondly, They used a mournful name for the men whom they inserted, in detestation of the coming in of the Gentiles; Luke reserves this also for the comfort of the Gentiles, which were now to be called in: To teach them from the Jews own confession, that the divulging of the Gospel in vulgar languages, should bring Japhet into the tents of Sem: which thing was now ready to begin, when Christ at his baptism is anointed to preach the Gospel, and to send it abroad to be preached both to Jew and Gentile. And what the Lxx. in their Cainan sorrowed to see afar off, Luke in his Cainan calls to behold now with comfort near at hand.  
Thus are the Censers of Korah and his company though ordained for an evil end by them, yet reserved in the Sanctuary for a good by the command of God.   

Ver. 38. Which was the Son of Adam, which was the Son of God.  
Thus hath the Evangelist showed Christ to be the seed of the woman, promised to Adam, and descended from him: And that, he that was proclaimed the seed of the Woman to Adam, in the garden, was now pointed out and proclaimed the Son of God, from heaven to John, at Jordan. And thus doth the Evangelist conclude this Genealogy with a clear expression of Christ's two natures, his humanity, for he was the son of Adam, his divinity, for he was the Son of God: And this lesser, of these two natures being knit and united in the person of our Saviour, the Evangelists all of them teach very frequently as they go along, as a thing of chief and choice observation: which we shall take up and observe, as we proceed.  
The End of the first Part.      

ERRATA.  
PAg. 1, line 19 for form read fou●●e; p 3. in marg. l 8. r. ● 21, 21. ibid. l▪ 10. for Col. 1. Gal. p. 4. l. 14. for shined, r. 〈◊〉 p. 6 l. 8. for 2 Sam. 7. 2. r. 2 Sam 7. 21. and so in the marg. and in mar. l. 9 so●●1. 1. & in l. 37. of the pag. after the word Piman 〈◊〉, add if that Book be his; p 8. l. 37. for Alcum, ●. Aleu●; p 10. l 24, 25. deal Fifthly & Sixthly, l. 30. point at the word only, and read thus, therefore the light, etc. l. 33 r. Mic. 7. 8. & Psal. 84. 11. p. 11. l. 33 r. Psal. 75. l. 37. r. Exod. 6, l. ●8 instead of, Not of God r. Not of blood; p. 12. in marg. l. 18 r. Luke 2. 52. p. 13. l. 27. omit i.e. l 36 for consumed, ● assumed; p. 16 l. 11. r. And he shall go before him, l. 35 r Dan. 8. 16, in mar. l. 6, 7. r. 1 Chron 3. 15. ibid. l. 1●. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. l. 38. r. Joh. 6. 52. & 3. 4: p. 18. l. 26. r. Gen. 18. 14. l: 28. r. Num. 13. 29. l. 29. r. of the dead Sea; p. 19 l. 32. r: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 1▪ Cor. 3. 19 l: 33. r. Isa. 41. 1. l: 34. Psal: 83. 8. p. 21. l 2●. SS here and elsewhere should be Sect. In the Calendar in the month Tamnu● at the last line, read thus, 1 King: chap 18. from verse 46 to the end of the 20 Chapter. In the month Ab, against the 9 day, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. l. 22. r: Misopogone; l: 33. therein to be omitted; p: 42. l, 11. 1: Esth: 1. 16. 17. p: 44. l: 33. for verse 4. r: 34, p. 51. r: SECT: IIII: l: 22. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; p. 52. l. 39 for be, r. by the fear; p. 53. l: 8. r. and they shall call; p: 59 l: 33. r: use her unkindly: p: 60 l: 13: r: he violateth the Law: p: 61. l: 7. omit the word First; p: 62. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p: 63. l: 3●. r. French, Spanish p: 67. l. 3. r: upon that promise in the Garden; p. 68 l. 19 for him, r: them; ibid. in marg: l: ●1. r: Psal: 34. p: 69: in marg: l. ult: r: Levit. 12. p. 72 l. 35. r: Isa: 9 6. p. 74. l 5. r. the platform of subjection and submission to the Empire: p. 81. r. those intricacies; p: 89. l: 9 after, before his presentation in the Temple, r. may be refuted; p: 90. l: 13. r. and not to the words from two years old; p: 99 l: 2. r: Psal: 72. p: 101. l: 24. for Jerusalem, r: Bethlehem: p: 100L: l. 9 for delivered, r. deliverer. p. 104. l. 3. for instancing, r: instanceth; ibid. l: 27. for, and matters, r. in matters of debate; p. 109. l. 3. for perfect r. perfect, p. 114. is figured 110. in l. 4, 5. r. machination, p. 121. l. 13. for and wisemen r and the wisemen. p. 122. Column 2 at verse 1. read The voice of one crying; Column 3. ver. 1. r. Pilate being; p. 123. at ver. 12. for hath r. hath. p. 127. l. 2. for Rambani r. Rambam; l. 34 for now, r. now was fit; p. 132. l. 25. for A Tretarchy, r. A Tetrarch, l. 24 r. Mishneh. l 34 r. Tracboni●is; p. 134. l. 21. for one Priest, r. one High Priest, p. 135. l. 7. r. of the Sacrament of Baptism; p. 136. l. 13. for we observe, r. we may observe; p. 146. l. 13. instead of the stones, r. of these stones; p. 161. l. 12 instead of these times, r. in the times; p. 164. l, 23. for that was to possible, r. that was not possible; p. 171. l. 6. for Mathias, r. Mattathias; so also at l. 9; p. 174. is miswritten 154; at l. 29. r. frowardness for forwardness; p. 182. l. 19 r. And therefore as it was; p. 183. l. 33. for thereby, r. therewith; p. 185. l. 28. r. which began on the fifteenth; p. 194. l. 12. for Sixthly, r. Seventhly; p. 199. l. 34. r. and many and many again; p 203. l. 29. r. perpendicular descending voice; p. 210. l. 20. omit is, and r. which translated literally; p. 214. l. 11. for lesser, r. lesson.