Works

§. Ordinances.

Greek, 〈 in non-Latin alphabet 〉 : which the Romanists translate, Justifications: and of the word would make no small advantage.

Whereas, first, the LXX most commonly translate the Hebrew word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 shown out of Aristotle Ethic. 5. Dion Cassius Rom. Hist. lib. 58. & 61. and other Authors.

Thirdly, As the LXX render 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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.

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 Zacharias 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 burnt not Incense twice in all his days, Abarbin in Pentateuch. fol. 241.

§. His lot was to burn Incense.

Sense and reason doth more bind us to understand casting of Lots for this purpose, then 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 〈 in non-Latin alphabet 〉 , obtained the lot of his ministration. And so Julian in Misopogone. Anacreon, 〈 in non-Latin alphabet 〉 , sortitus est ludere, vel deliciari, &c. But undeniable reason telleth, that it must of necessity be understood of obtaining by lot in this place.

For the Priests, in everyone 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 Uzziah would have burned Incense, there were eighty Priests ready to with-hold him, 2 Chron. 26. 17. So that among so great a multitude, therein 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 Zacharias.

§. 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, Lev. 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. &c. but in all this large Story of Zacharias, he never termeth him other then an ordinary Priest. Secondly, Zacharias 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 Zacharias 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 born a High Priest, which bare the fullest resemblance of the Office of our Savior; but a Priest of an inferior rank, because a servant to the High. The misconstruction of Zacharias' offering of Incense, gave first occasion to the general and long continued mistake of the time of our Savior's Birth.

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 that was now in hand; namely, the Law of the Nazarites, Numb. 6. and the conception of Sampson, like this of the Baptist, Judge. 13.

§. Were praying without.

When the burnt 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, Lev. 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 burnt 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, &c. ] As there were two great mysteries to be shown 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 human shape. Secondly, Womens bearing children, that were old and barren. For it would be the easier believed, that the invisible God might converse visibly among men, in human flesh, when it was so ordinarily seen, that the invisible Angels did so in human 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 fore-runners of those two great mysteries, were exhibited so often in the Old Testament, that they might prepare credit, and entertainment for the other when they should 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 Zacharias' right hand, and on the right side of the house; as Ezek. 10. 3. compare Zach. 3. 1. Psal. 109. 6. 31. & 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 Urim and Thummim, the ordinary way of God's 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 Savior 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 non-Latin alphabet 〉 in the word 〈 in non-Latin alphabet 〉 ; Hag. 1. 8. namely, First, The Ark. Secondly, Urim and Thummim. Thirdly, The fire from Heaven. Fourthly, The divine presence, or cloud of glory. And fifthly, The Holy Ghost, or the spirit of Prophesy and power of miracles, Massec. Jom. Yet was the glory of that house to be greater then the glory of the first, because of the presence of Christ in it.

Vers. 13. [ Thy prayer is heard, &c. ] Not that 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 he turn. ] Many of Israel shall return when they shall see signs of redemption. Whereupon it is said, He saw that there was no man, &c. Esa. 59. 16. D. Kimch. in 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. Matth. 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 Jezebel: 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. Matth. 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 Phinehas; as see R. Lev. 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 baptize 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, then 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. & 60. 4, 9. & 62. 5. & 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 loc. Malachi. 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 〈 in non-Latin alphabet 〉 , convene or knit together in Baptism.

[ And the disobedient, &c. ] In Malachi it is, And the hearts of the children to the fathers. But, first, the Holy Ghost is not so punctual to cite the very letter of the Prophet, as to give the sense. Secondly, It was not very long after the Baptizing and Preaching of John, that the Jews ceased to be a Church and Nation; nay, even in the time of John himself, they shown 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 instead 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 non-Latin alphabet 〉 in, and not to. Wisdom in Scripture, is often taken for Religion: As Psal. 111. 10. Deut. 4. 6. &c. 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 Angels 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 style, 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, feud, 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 point blank 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 Zacharias and Malachi, and those later Prophets, the Holy Ghost departed from Israel and went up: and ceased to exhibit his familiarity among them, in Vision, Prophesy, and the work of Miracles; So that this apparition of the Angel, and this sign given to Zacharias, 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, Gen. 18. 12. And here, first, the distrust of Zacharias 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] had refused to do, because he would recall Zacharias' thoughts to the book of Daniel, and convince his hesitation by that very Scripture, Dan. 9.

[ That stand before God. ] That is, that minister to him, as Dan. 7. 10. 1 Sam. 16. 22. 2 King. 5. 25. &c. Therefore those that from this phrase would collect that Gabriel is an Arch-angel, or one of the prime order of Angels, do build but upon a very sandy foundation.

Ver. 20. [ Behold thou shalt be dumb. ] The sign given, is in Zacharias himself, and not in anything 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 hearkened to the Angels speech, he was struck deaf; and because he had gain-said it, he was made dumb. For, first, the Greek 〈 in non-Latin alphabet 〉 , ver. 22. and the word 〈 in non-Latin alphabet 〉 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.

〈 in non-Latin alphabet 〉 : This latter clause of the verse might not unfitly be rendered thus. Thou shalt be dumb, &c. 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 Numb. 6. 24, 25, 26. Which when Zacharias 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. [ As soon 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 fallen under this double imperfection.

For, first, neither of these are 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 • e speechless: 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. [ Elizabeth hid herself, saying, &c. ] 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, God's taking away her reproach, by giving her a child after so long barrenness: this is not the thing that she hideth for, but,

Secondly, 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 she betook herself to this retiring and reclusiveness, 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, Judge. 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 Tabeth, 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 honor and royalty by Ahasuerus, Esth. 16. 17.

[ Unto a City of Galilee. ] Out of Galilee ariseth no Prophet, the Jews said once in the scorn of our Savior, slanderously and very falsely, Joh. 7. 52. For out of Galilee arose the renowned Prophet Jonah: 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, then Galilee of the Gentiles.

[ Nazareth. ] 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 watch-tower on the top of a steep hill, Luke 4. 29. Nazareth, in the Arabic Tongue, signifieth Help; in the Hebr. a Branch, by which name our Savior 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 • roateth a new thing in the earth; A Virgin shall compass a Man, Jer. 31. 21. Beresh. Rabb. See also Lyra and Gloss. intenlin. in loc.

Vers. 28. [ Highly favored. ] 〈 in non-Latin alphabet 〉 : This word is used by the Greek Scholiast, in Psal. 18. 26. 〈 in non-Latin alphabet 〉 ; and the word from which it is derived, in Ephes. 1. 6. 〈 in non-Latin alphabet 〉 , &c. 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 favor 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 shown itself more so to the Virgin Mary, then to any other. For as it hath deified 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 annuntiation, there is not a word nor tittle that it thinketh will with all its shaping serve for such a purpose, but it taketh advantage to patch up her Encomions, where there is no use nor need, nor indeed any truth of, and in such a thing. This word that is under hand 〈 in non-Latin alphabet 〉 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 Joh. 1. 14. Act. 6. 5. &c.

Secondly, The Angel himself explaineth this word, in the sense of our translation, for favor received, and not for grace inherent, Vers. 30. Thou hast found favor 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 adultress, Matth. 1. 18. which he could never have done, if he had ever seen so infinite fullness of grace in her, as the Romanists 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 favor of being the mother of the Messias? They had the spirit of Prophesy as well as she; they had the spirit of sanctification as well as she: and she no more immunity from sin and death then they.

Sixthly, She was one of the number of those, that would have taken off Christ from preaching; Mark 3. and this argued not such a fullness of grace.

Seventhly, See Jansen, 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 Lord's 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 Lord's being with her in regard of that favor and respect, which he was about to show her, as Judge. 6. 12. And this among other things showeth how senseless Popery is in its Ave Mary's, 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 spake 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 women. ] Not above, but among them. See Gen. 30. 13. Judge. 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 swerving, as it is to be suspected, willfully, from the truth of the Original, that hereby there might be the greater plea and color for the Virgins familiarity with Angels: Whereas indeed apparition of Angels, till this very occasion to Zacharias and the Virgin, was either exceeding rare, or just none at all.

What manner of salutation, &c. Judge how Superstition straineth the Text to the Virgin Mary's 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.

Vers. 31. [ Behold thou shalt conceive, &c. ] 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 Prophesy still, and is one of the significations of the word 〈 in non-Latin alphabet 〉 ; for it hath more then one.

For, first, it denoteth the third person feminine, as Deut. 31. 29. 〈 in non-Latin alphabet 〉 , and so it is to be taken in that Prophesy. 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, Matth. 1. 23. and in the Chaldee, Esa. 60. 18.

[ Jesus. ] The same with Jehoshua in Hebrew, as Act. 7. 45. Heb. 4. 8. and Joshua 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. &c.

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 Jansen goeth yet further: From these words, saith he, it doth not only follow that she hath 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. &c.

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 Pentateuch, 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 Solomon well conceive; and David Kimchi is of a mind, that he was punished for not redeeming it according to Lev. 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, dishonor, 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 votal, 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 judgment 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 Zacharias 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 spake of the birth of the Messias; she knew that he should be born of a Virgin; she perceived that she was pointed out for that Virgin; and believing all this she desired to be resolved how so great a thing should come to pass.

Vers. 35. [ The Holy Ghost shall come upon thee, &c. ] The Angel satisfieth the Virgins 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 Cosin Elizabeth. 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 Elizabeth, 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 overshaddowing 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 born of thee shall be holy. Secondly, The power of the most High shall overshadow thee, therefore that that is born of thee shall be called the Son of God.

The coming of the Holy Ghost upon her, was, First, In the gift of Prophesy, 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 Savior: 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 Messias 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 vigor and embraces of the masculine Parent. For to that the word overshaddow seemeth to have allusion: 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 immaculateness of the human 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 born thus immaculate, but Christ alone, because none had ever such a way and means of conception, but only he.

Ver. 36. [ Thy Cosin Elizabeth hath conceived a Son. ] As he had informed the Virgin of the birth of the Messias of herself, so doth he also of the birth of his fore-runner, of her Cousin Elizabeth. 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. Secondly, That such strangely born 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.

Vers. 39. [ And Mary arose, &c. And went with haste into the hill Country, into a City of Judah. ] This City was Hebron. For unto the sons of Aaron, Joshua gave the City of Arba, 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 Judah, it were senseless to seek for his house in any other place then Hebron. This place had been excellently renowned in ancient time: Here was the promise given of Isaac: here was the institution of Circumcision: here Abraham had his first land, and David his first 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 Elizabeth, or to congratulate and rejoice with her, or to minister to her in her great belliedness, or that the Baptist in Elizabeth's womb might be sanctified by the presence of Christ in hers, &c.

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 gone 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 Patriarchs to whom the promise was first given. Secondly, A kind of necessity seemeth to lie upon it, that this Shiloh of the Tribe of Judah, and the seed of David, should be conceived in a City of Judah, and of David, as he was to be born 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 instead of Circumcision, was born in that very place where Circumcision was first ordained, in the City Hebron. It is generally held indeed that the Virgin conceived in Nazareth, 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 Elizabeth. ] 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 leaped. ] 〈 in non-Latin alphabet 〉 : 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.

Elizabeth in ver. 44. addeth, The babe leaped 〈 in non-Latin alphabet 〉 : Not that he knew what he did when he leaped, anymore then they, but that either this was the first time, or this time was extraordinary. The word 〈 in non-Latin alphabet 〉 signifieth outward gesticulation or exultation as well as inward joy, yea, though there be no inward joy at all: as Psalm 65. 13. 〈 in non-Latin alphabet 〉 , the little hills shall be girded with exultation: And so is it to be understood here: The babe in my womb leaped with extraordinary gesticulation or exultation: and 〈 in non-Latin alphabet 〉 to signify the manner of the thing done, and not the cause of the doing.

Ver. 45. [ And blessed is she that believed. ] Elizabeth in this clause seemeth to have an eye to her own husbands 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 Mary, 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. ] 〈 in non-Latin alphabet 〉 : is used by the LXX, 2 Sam. 9. 8. and Psal. 25. 16. 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 〈 in non-Latin alphabet 〉 , as it is said before, in the LXX, who must best help us to interpret, it signifieth a look of another nature. Secondly, 〈 in non-Latin alphabet 〉 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. 11. & 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 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , and inevitably beareth the sense we follow. Fourthly, If the Virgin spake 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 Cosin Elizabeth, 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 favor that I have received.

Ver. 51. [ He hath scattered the proud, &c. ] 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 anything else: But since the very same words in a manner, are to be found in the song of Hannah, 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.

Reason of the Order.

AFter Mary hath been three months absent from Joseph [as in the last verse 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 Savior 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 Savior, 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 born in Bethlehem; and so we find them questioning about him, Joh. 7. 42. In this regard it was necessary, that Matthew an Hebrew, 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 first-born Son, &c. 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.

PUblike Registers of the Tribe of Judah, and of the other Tribes that adhered to it, were reserved even in the Captivity and forward; as may be collected by the Books of Ezra and Nehemiah: 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 Anah, the Daughter of Zibeon: that is thus to be understood, Aholibamah the Daughter of Anah, Aholibamah the Daughter of Zibeon: as that Chapter maketh it most clear. And there is the like, and far more largely, Luke 3. 32. &c.

Now Abraham and David are named, rather then any other, First, because one of them was father of the Jewish Nation, and the other the first in the Kingdom, of which Nation and Kingdom, all Prophecies had told that Christ should come. Secondly, because the promise of Christ was made to these two in plainer terms, then to any other.

David is first named, first because the promise to him was fresher in memory, plainer, and more explicate: secondly, because the descent 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 Rabbin's, of Messias ben Joseph, and Messias ben David.

Ver. 2. [ Judas and his brethren ] His Brethren are added from Gen. 49. 8. to comfort the dispersed Tribes that were not yet returned out of Captivity as Judah was, in their equal interest in Christ as well as he, as Hos. 1. 11.

Ver. 3. [ Phares and Zara ] He nameth Zara, because he would bring in their Mother Tamar. 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 Judah, and the twin to Phares are named, because they are both good. At the birth of Jacob and Esau it is said 〈 in non-Latin alphabet 〉 twins, with the letter 〈 in non-Latin alphabet 〉 wanting, because Esau one of them was evil: But at the birth of Phares and Zara it is said 〈 in non-Latin alphabet 〉 with that letter supplied, because both of them were good, R. Sol. in Gen. 25. and 38.

[ Of Tamar ] 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 unto Joshua, vid. Kimki in loc.

Ver. 8. [ Joram begat Ozias. ] Here three descents are omitted, namely, Ahaziah, Joash, and Amaziah ] as compare 2 Chron. 3. 2 Kings 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 Lord's people, Rev. 7. because of Idolatry begun in his Tribe, Judge. 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 style 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. [ Josiah begat Jechonias ] So readeth the Syrian, Arabrick, and the most and best Greek Copies: And so the Evangelist himself requireth that it be read, to make fourteen generations from David to the Captivity into Babel. And so readeth D. Kimchi, on 1 Chron. 3. 15. Josiah 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 Salathiel, 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, Luke 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 Timna the Concubine of Eliphaz is named as Eliphaz his Son.

And in 1 Chron. 3. 16. Zedechia the Uncle of Jeconiah is called his Son, because he succeeded him in the Roialty.

The Jews in their Talmud, give this rule for a fundamental point: That there is no King to be for Irael, but of the house of David, and of the seed of Solomon only: And he that separateth against this Family, denieth 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 Savior 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, then the prayer of Moses did the decree of his not entering into the Land.

[ And Salathiel begat Zerobabel. ] Salathiel begat Pedaiah, and Pedaiah begat Zerubbabel, 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 Nathan, first settled upon Salathiel, but first shown itself eminent in Zerubbabel, therefore constantly, when mention is made of Zerubbabel, he is not called the Son of Pedaiah a man of no action but obscure, but the Son of Salathiel, in whom the honor of that Family began. For Jechonias was a signet plucked off, Jer. 22. 24. and Zerubbabel was set on again in his stead, Hag. 2. 23.

Ver. 13. [ And Zerubbabel begat Abiud ] Among the children of Zerubbabel mentioneth 1 Chron. 3. 19, 20. there is no memorial either of Abiud, his Son named here, or of Rhesa 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 Zerubbabel, to whom the honor lately fallen 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 Jeconias 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 Zerubbabel, in whom it first shown, call his Son Meshullam or requited. Or from their peaceable building and inhabiting Jerusalem, after their return from Babel. The Son Meshullam was called also Abiud, in remembrance of his Fathers glory: And his second brother Hannaniah, 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 Zerubbabel apart and distinct from the rest of their brethren, as if for some special thing more remarkable then 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 everyone of these several fourteens, 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 recived 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 no 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 date 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 whole sum 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, &c.] That is to dwell together in the same house. Nay, it is very probable, that as yet they dwelt not in the same Town, but Joseph in Capernaum, and Mary in Nazeret.

Vers. 19. [ To make her a public example ] 〈 in non-Latin alphabet 〉 : A word used by the LXX, Numb. 25. 4. Ezek. 28. 17. &c. And by the New Testament, Heb. 6. 6. And ever, saith, Erasmus, in an evil sense. Brucioli hath strangely translated this clause, Non lo volendo Publicare: and divers of the Papists have more strangely expounded it, as non volens traducere, not willing to take her to himself, or to his own 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.

[ 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. 13. he might bring her to trial, and upon conviction to punishment: but if he love her for all his suspicion, and will connive at her fault, and not seek her death, he is a liberty to connive and tolerated by the Law so to do, and blameless if he did it, as Judge. 19. 2, 3. But if a couple were deprehended in the act of Adultery, then must there be no connivence, Deut. 22. 22. explaining, Levite. 20. 10. And the case of the unbetrothed Damosel, Deut. 22. 28. explaining the case of the betrothed.

And thus is the 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 haccadosh saith, Because Messias shall save men, he shall be called Joshua. But the Heathen of another Nation, which shall embrace the belief of him, shall call his name Jesus: And this is intimated, in Gen. 49. Chi jabbo shiloh: until Shiloh 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 Prophets wife, as Isa. 8. 3. or of the Kings 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, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 : 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 call 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. 48. 35.

[ Which is being interpreted ] First, this, and other passages of the same nature in this Evangelist, argue strongly, that Matthew wrote not his Gospel in the Hebrew tongue, as is very commonly held: For, first, then had this word needed no interpretation, and it had been very hard to have interpreted it, but by the same word 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 Uzziel 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 Pen-men of the New Testament should write in that language, and according to their style [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.

Vers. 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.

Reason of the Order.

AFter Mary hath been three months absent from Joseph [as in the last verse 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 Savior 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 Savior, 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 born in Bethlehem; and so we find them questioning about him, Joh. 7. 42. In this regard it was necessary, that Matthew an Hebrew, 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 first-born Son, &c. 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.

PUblike Registers of the Tribe of Judah, and of the other Tribes that adhered to it, were reserved even in the Captivity and forward; as may be collected by the Books of Ezra and Nehemiah: 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 Anah, the Daughter of Zibeon: that is thus to be understood, Aholibamah the Daughter of Anah, Aholibamah the Daughter of Zibeon: as that Chapter maketh it most clear. And there is the like, and far more largely, Luke 3. 32. &c.

Now Abraham and David are named, rather then any other, First, because one of them was father of the Jewish Nation, and the other the first in the Kingdom, of which Nation and Kingdom, all Prophecies had told that Christ should come. Secondly, because the promise of Christ was made to these two in plainer terms, then to any other.

David is first named, first because the promise to him was fresher in memory, plainer, and more explicate: secondly, because the descent 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 Rabbin's, of Messias ben Joseph, and Messias ben David.

Ver. 2. [ Judas and his brethren ] His Brethren are added from Gen. 49. 8. to comfort the dispersed Tribes that were not yet returned out of Captivity as Judah was, in their equal interest in Christ as well as he, as Hos. 1. 11.

Ver. 3. [ Phares and Zara ] He nameth Zara, because he would bring in their Mother Tamar. 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 Judah, and the twin to Phares are named, because they are both good. At the birth of Jacob and Esau it is said 〈 in non-Latin alphabet 〉 twins, with the letter 〈 in non-Latin alphabet 〉 wanting, because Esau one of them was evil: But at the birth of Phares and Zara it is said 〈 in non-Latin alphabet 〉 with that letter supplied, because both of them were good, R. Sol. in Gen. 25. and 38.

[ Of Tamar ] 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 unto Joshua, vid. Kimki in loc.

Ver. 8. [ Joram begat Ozias. ] Here three descents are omitted, namely, Ahaziah, Joash, and Amaziah ] as compare 2 Chron. 3. 2 Kings 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 Lord's people, Rev. 7. because of Idolatry begun in his Tribe, Judge. 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 style 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. [ Josiah begat Jechonias ] So readeth the Syrian, Arabrick, and the most and best Greek Copies: And so the Evangelist himself requireth that it be read, to make fourteen generations from David to the Captivity into Babel. And so readeth D. Kimchi, on 1 Chron. 3. 15. Josiah 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 Salathiel, 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, Luke 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 Timna the Concubine of Eliphaz is named as Eliphaz his Son.

And in 1 Chron. 3. 16. Zedechia the Uncle of Jeconiah is called his Son, because he succeeded him in the Roialty.

The Jews in their Talmud, give this rule for a fundamental point: That there is no King to be for Irael, but of the house of David, and of the seed of Solomon only: And he that separateth against this Family, denieth 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 Savior 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, then the prayer of Moses did the decree of his not entering into the Land.

[ And Salathiel begat Zerobabel. ] Salathiel begat Pedaiah, and Pedaiah begat Zerubbabel, 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 Nathan, first settled upon Salathiel, but first shown itself eminent in Zerubbabel, therefore constantly, when mention is made of Zerubbabel, he is not called the Son of Pedaiah a man of no action but obscure, but the Son of Salathiel, in whom the honor of that Family began. For Jechonias was a signet plucked off, Jer. 22. 24. and Zerubbabel was set on again in his stead, Hag. 2. 23.

Ver. 13. [ And Zerubbabel begat Abiud ] Among the children of Zerubbabel mentioneth 1 Chron. 3. 19, 20. there is no memorial either of Abiud, his Son named here, or of Rhesa 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 Zerubbabel, to whom the honor lately fallen 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 Jeconias 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 Zerubbabel, in whom it first shown, call his Son Meshullam or requited. Or from their peaceable building and inhabiting Jerusalem, after their return from Babel. The Son Meshullam was called also Abiud, in remembrance of his Fathers glory: And his second brother Hannaniah, 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 Zerubbabel apart and distinct from the rest of their brethren, as if for some special thing more remarkable then 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 everyone of these several fourteens, 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 recived 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 no 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 date 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 whole sum 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, &c.] That is to dwell together in the same house. Nay, it is very probable, that as yet they dwelt not in the same Town, but Joseph in Capernaum, and Mary in Nazeret.

Vers. 19. [ To make her a public example ] 〈 in non-Latin alphabet 〉 : A word used by the LXX, Numb. 25. 4. Ezek. 28. 17. &c. And by the New Testament, Heb. 6. 6. And ever, saith, Erasmus, in an evil sense. Brucioli hath strangely translated this clause, Non lo volendo Publicare: and divers of the Papists have more strangely expounded it, as non volens traducere, not willing to take her to himself, or to his own 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.

[ 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. 13. he might bring her to trial, and upon conviction to punishment: but if he love her for all his suspicion, and will connive at her fault, and not seek her death, he is a liberty to connive and tolerated by the Law so to do, and blameless if he did it, as Judge. 19. 2, 3. But if a couple were deprehended in the act of Adultery, then must there be no connivence, Deut. 22. 22. explaining, Levite. 20. 10. And the case of the unbetrothed Damosel, Deut. 22. 28. explaining the case of the betrothed.

And thus is the 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 haccadosh saith, Because Messias shall save men, he shall be called Joshua. But the Heathen of another Nation, which shall embrace the belief of him, shall call his name Jesus: And this is intimated, in Gen. 49. Chi jabbo shiloh: until Shiloh 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 Prophets wife, as Isa. 8. 3. or of the Kings 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, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 : 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 call 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. 48. 35.

[ Which is being interpreted ] First, this, and other passages of the same nature in this Evangelist, argue strongly, that Matthew wrote not his Gospel in the Hebrew tongue, as is very commonly held: For, first, then had this word needed no interpretation, and it had been very hard to have interpreted it, but by the same word 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 Uzziel 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 Pen-men of the New Testament should write in that language, and according to their style [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.

Vers. 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.

Reason of the Order.

THE order of this Section may be briefly contrived, and illustrated, thus. Elizabeth when Mary cometh to her, was about six months gone with child, Luke 1. 26. 36. and about nine months when she departed from her, verse. 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 Nazareth, the time of Elizabeth's delivery is fully come.

Harmony and Eplanation.

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 born and circumcised; who was to bring in Baptism instead 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 Kalendar, and it shall be to the full explained and proved hereafter, when we come to treat of the time of our Savior's birth.

Reason of the Order.

THE order of this Section may be briefly contrived, and illustrated, thus. Elizabeth when Mary cometh to her, was about six months gone with child, Luke 1. 26. 36. and about nine months when she departed from her, verse. 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 Nazareth, the time of Elizabeth's delivery is fully come.

Harmony and Eplanation.

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 born and circumcised; who was to bring in Baptism instead 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 Kalendar, and it shall be to the full explained and proved hereafter, when we come to treat of the time of our Savior'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 after-times 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. &c. 1 Sam. 4. 21. 1 Chron. 4. 29. and sometimes by the standers by at the birth, as Gen. 38. 29. and 25. 25. Ruth 4. 18. but the Father at the Circumcision, had still the casting voice, whether the name should be so, or no; as appeareth by Jacob's changing Ben-oni into Benjamin. Now Zechariah 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 Sanhedrin, 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, signieth 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 unto 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 he brought the Letter to the King of Israel, saying; not that Naaman that brought the Letter, spake the words that follow, but the Letter itself spake 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 Zacharias be fitly compared with the like of Moses, Exod. 4. For he for distrust is in danger of his life, as Zacharias for the same fault is struk dumb: but upon the circumcising of his child, and recovery of his faith, the danger is removed; as Zacharias' dumbness is at such a time and occasion; as Psal. 116. 10. He believeth, and therefore doth he speak. And the tongue of the dumb doth sing, Esa. 35. 6.

[ And his tongue ] Our English hath added loosed for illustration, as also hath the French; and some say it is found in some Copies, 〈 in non-Latin alphabet 〉 . 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 Patriach, 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 favor and assistance of the Lord, as Ezra 7. 6. and 8. 22, &c. 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, ' 〈 in non-Latin alphabet 〉 , He hath made or wrought redemption: In the very phrase implying a price paid, for so the word 〈 in non-Latin alphabet 〉 importeth. It is used again, Chapter 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 ] Adams calling his wives 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 Sons 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 Seth, or settled, &c. these were Prophecies that spake 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, &c. 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 spake of salvation and delivered 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, &c. ] 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 day spring from an high ] Greek: 〈 in non-Latin alphabet 〉 , used by the LXX to translate 〈 in non-Latin alphabet 〉 , 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, &c. Or it may be taken in connection 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 born; 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; Numb. 4. 3. to which he did not apply himself as the custom was, but betook himself to another course.

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 anything that came between.

Harmony and Explanation.

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 Prophesy 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 tyrannized 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 Forain Nation, so doth Balaam in this Prophesy 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 Romulus 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 〈 in non-Latin alphabet 〉 , 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 Caepias, and Thurinus, and Octavianus, and had like to have been named Romulus, as a second founder of the City, but by the advice of Munacius Plancus he was named Augustus, which importeth Sacredness and reverence.