Commentary on the Gospels and Acts
The source for this document is https://quod.lib.umich.edu/e/eebo/A63067.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A COMMENTARY OR EXPOSITION UPON The four Evangelists, AND The ACTS of the APOSTLES:
Wherein the Text is explained, some Controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former Interpreters been pretermitted.
Besides, divers other Texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yield both pleasure and profit to the judicious Reader.
By John Trapp M. A. Pastor of Weston upon Avon in Glocestershire.
Phil 1. 21.
Thomas Linaker Anglus.
Valer. Maximus.
LONDON, Printed by A. M. for John Bellamie, at the Sign of the three golden-Lions near the Royal-Exchange, M.DC.XLVII.
TO THE WORSHIPFUL His much honored Friend Colonel JOHN BRIDGES, Governor of Warwick -Castle, Justice of Peace for the County of Warwick, and one of the Honorable Committee for the Safety of that County.
Worthy Sir,
THis book of mine doth at once both crave and claim Your Patronage, for I cannot bethink me of any one that (all things considered) hath better right to it 〈◊〉 me, then Yourself. I must never 〈◊〉 , how that being carried prisoner by the enemies, You soon set me off by exchange: and after that, being by them driven from house and home, You received me to harbor; yea, being driven out of one Pulpit (where they thought to have surprised me) You presently put me into another, where I had a comfortable employment, and a competent encouragement. What hours I could then well spare from that pensum diurnum, of praying and preaching, I gladly spent in these Notes upon the New Testament: as hating with the Athenians, 〈 in non-Latin alphabet 〉 , a fruttlesse feriation; and holding with Cato, that account must be given, not of our labor only, but of our leisure also. For that two-years-space (well-nigh) that I lived in Your Garison, I think I may truly say with Seneca, 〈◊◊〉 per otium exiit dies, partem etiam noctium studies vendicavi, that I labored night and day (amidst many fears and tears for the laboring Church, and bleeding State) Vt ad vitam communem aliquem, saltem fructum ferre possem; that I might be some way serviceable to the Public, and to You. And albeit I was even sick at heart sometimes of the affliction of Joseph; and even ready thorough faintness to let fall my pen, as it befell Jerome, when writing upon Ezekiel, he heard of the sacking of the City of Rome by the Goths: yet as God (who comforteth those that are cast down) gave us any lucida intervalla (this last triumphant year especially) I took heart afresh to set closer to the work, which now by God's grace is brought to some period: And because I have ever held ingratitude a monster in nature, a solecism in manners, a paradox in Divinity, an ugly sin ( yea, if there be any sin against the holy Ghost, it is this, said Queen Elizabeth in a Letter of hers to the King of France ) therefore I could do no less then dedicate this piece of my pains unto You, to whom I owe so very much; it being penned (most of it) within Your walls, and under Your wing, where I so long sat and sang,
The Stork is said to leave one of her young ones, where she hatcheth them: The Elephant to turn up the first sprig toward heaven, when he comes to feed; both out of some instinct of gratitude. The Egyptians are renowned in Histories for a thankful people: And the Israelites were charged not to abhor an Egyptian, because they were once strangers in his land, and had tasted of his courtesies. The unthankful and the evil, are fitly set together by our Savior. And, Ingratum dixeris omnia dixeris, said the Ancients. All that I can do by way of retribution for Your many free favors is, to make this public acknowledgement thereof under mine hand; that if any shall reap benefit by what I have written, they may see to whom, in part, they are beholden. Now the good Lord that hath promised a Prophets reward to him that receiveth a Prophet in the name of a Prophet; He that ministereth seed to the sower, and hath said, That who so watereth shall be watered also himself: He that is able to make all grace to abound toward You, that You may abound to every good work: The same God All-sufficient multiply Your seed, and increase the fruits of Your righteousness, being enriched in everything to all bountifulness, which causeth through us, thanksgiving to God. This is, and shall be, S r , the daily desire of
Your Worships, affectionately observant John Trapp.
The Preface to the Reader.
THe manifestation of the Spirit is given to every man to profit withal, saith S. Paul. And, as any man hath received the 〈◊〉 , so let him minister the same to others, saith S. Peter. We therefore learn that we may teach, is a Proverb among the Hebrews. And I do therefore lay in, and lay up, saith the Heathen, that I may draw forth again, and lay out for the good of many. Synesius speaks of some, who having a treasure of rare abilities in them, would as soon part with their hearts, as their conceptions: the canker of whose great skill shall be a swift witness against them. How much better Augustus and Augustine! Of the former, Suetonius tells us, that, in reading all 〈◊〉 of good Authors, he skillfully picked out the prime precepts and patterns of valor and virtue, sending the same to such of his servants and under-officers for tokens, as he thought they might do most good unto. And for the later, he accounted nothing his own, that he did not communicate: and somewhere professeth himself in the number of those, Qui scribunt proficiendo, & scribendo proficiunt, That write what they have learned, and learn yet more by writing. His last works are observed to be his best: And the reason is given by Melancthon, Quia docendo didicit, because by much trading his talent, he had much improved it. Of Melancthon himself, one of his Country-men gives this testimony: It appears (saith he) that Melancthon was on this wise busied abroad the world, that seeing and hearing all he could, he made profit of everything; and stored his heart, as the Be doth her hive, out of all sorts of flowers, for the common benefit. 〈◊〉 labor like Bees, but with this difference, Quod illae faciant cibos, hae condant, That the Bees make their meat, the Pismires gather it: both have their proper praise and profit. If I may be esteemed by thee (Courteous Reader) either the one or the other, it is enough: And that I may, Enitar sane ( saith Gerson, and I with him) I will endeavor out of other men's good 〈◊〉 and Collections, to frame to myself (but for thy use) some sweet honey-comb of truth, by mine own art and industry, in mine own words and method: And then envy itself cannot (likely) say worse of me (it cannot, truly, say so bad) as one doth of Hugo de Sancto Victore: Ivonis deflorator est ( saith he) quem per omnia fere 〈 in non-Latin alphabet 〉 sequitur, He hath picked the best out of Ivo, and transcribed him word for word almost. I never envied Zabarel, that arrogant brag of his, Hoc ego primus vidi, I was the first that ever found out this; and yet I hate extremely to be held a plagiary. Remigius and Haymo seem to be but two Friers under one hood. Cedrenus his Imperial History is read (a great part ofit) under the name of Joannes Curopalates: That's a foul blur to one of them, but to which, I know not. And that's no praise to Lactantius in Erasmus his judgment, that having read Aristotle and Pliny writing of the same subject that he did, and borrowing much out of them, he never so much as once mentioneth them; as he doth Tully; whom he nameth indeed, but disparageth. Atqui candidius erat nominare eos per quos profecit, quam eum quem notat, saith Erasmus; I have not spared to profess by whom I have profited, to tell out of whom I have taken ought: and that I hope shall excuse me for that matter, with the more ingenuous; what fault else soever they may find with me. Faults will escape a man betwixt his fingers, let him look to it never so narrowly, saith B. Jewel. Some plain solecismes, and harsh expressions have been found even in Tullius own works, as Augustine noteth. And Erasmus addeth, Qualia nonnunquam excidunt, & horum temporum scriptoribus, & in his mihi quoque. Our times are (as one well observeth) partly accurately judicious, partly uncharitably censorious. The one likes nothing not exquisite, not sublimated; the other, nothing at all. Let them please themselves for me: I am of Jerome's mind, Si cui legere non placet, nemo compellit invitum. If any think good to read what I have written, let him: if otherwise, let him do as he will; but let him know, That every man cannot be excellent, that yet may be useful, Honestum est ei, qui in primis non potest, in secundis tertiisve consistere, saith the Orator. An iron key may unlock the door of a golden treasure: yea, ferrum potest, quod aurum non potest. Iron can do some things that gold cannot. A little boat may land a man into a large continent, and a little hand thread a needle, as well as a bigger. Philadelphia had but a little strength, yet a great door opened, Revel. 3. 8. Quintilian saith, it is a virtue in a Grammarian, aliquid ignorare, to be ignorant of some things: but say a man knew never so much, yet, in Pliny's judgment, it no less becomes an Orator sometimes to hold his tongue, then to speak his mind. Apelles was wont to say, That those Painters were in a fault qui non sentirent quid esset satis, that understood not when they had done enough. And he's a good huntsman, saith Nannius, qui plures feras capit, non omnes, that can catch some beasts, though he take not all. Lysippus, that famous 〈◊〉 , was wont to set forth his best pieces to public view with this underwritten, 〈 in non-Latin alphabet 〉 , Lysippus hath somewhat more to do at this work. Nihil perfectum, aut a singulari consummatum industria, saith Columella, Nothing can be perfected at first. Let it be a praise proper to our Lord Christ, to be Author and finisher all at once: and out of the mouths of babes and sucklings to perfect praise. 〈◊〉 first actions are usually but essaies and enterprises: review may 〈◊〉 things, and second thoughts mend that which former faulted in. But I cease to say more by way of Preface or Apology, having (as Octavius said to Decius, a captain of Anthony's) to the understanding spoken sufficient, but to the ignorant or ill-affected too much, had I said less. Do thou (good Reader) but observe Epictetus his rule, to take 〈◊〉 by that handle, whereby I may best be held, and then all shall be well betwixt us. There is yet one thing more that I have to tell thee, before we part, that what thou here readest, are verba vivenda non legenda, words that thou must live as well as read. Lest else some learned Linaker, observing such a vast difference betwixt our laws and our lives, break out again into this pathetical protestation, Profecto aut hoc non est Evangelium, aut nos non sumus Evangelici, For certain, either this is not the Gospel, or we are not right Gospellers.
The Epistle to the Reader.
READER,
THE worth of the Author of this Book is already well known in the Church of Christ, by same former labors of his which are extant: and they which are well acquainted with him, 〈◊〉 but know: and teftifie, that he is a man of singular Prudence and 〈◊〉 , of 〈◊〉 acute wit, of a sound judgment, and of an indefatigable spirit, who 〈◊〉 wholly devoted, and given up himself to the service of God's Church, and doth naturally care for the good thereof: witness his 〈◊〉 preaching, even whilst the burden and care 〈◊〉 a 〈◊〉 School lay upon him: and now in these 〈◊〉 and bloody times, 〈◊〉 he 〈◊〉 suffered 〈◊〉 , being driven from his charge, and forced to shroud himself in a 〈◊〉 of the Parliaments, yet notwithstanding his daily labors amongst the soldiers, and in the midst of the noises of gunnes and 〈◊〉 , he hath betaken himself to writing of 〈◊〉 upon the sacred Scriptures; and besides this present Book, he hath prepared for the Press some notes upon Genesis, and now by the good hand of God's providence, completed a 〈◊〉 upon the whole New Testament; the first volume whereof presents itself unto thee in this Book, and the later part is hastening after it, which thou mayest expect with all expedition. I presume that it will be superfluous for me to tell thee how useful and advantageous 〈◊〉 labors in this kind may be; for though we have many Comments in Latin, yet but few in English; and 〈◊〉 want thereof, and a right understanding of the Scripture, daily 〈◊〉 shows how woefully many persons are led aside into 〈◊〉 ways: For that which the Apostle Peter saith of S. Paul's Epistles, is true of all the word of God; 2 Pet. 3. 13. That therein some things are hard to be understood, which they that are unlearned and unstable pervert to 〈◊〉 own destruction. Bless God therefore for stirring up the hearts of those who are pious and judicious, to lay forth 〈◊〉 labors this way: and amongst others, make use of this Comment, which by God's blessing will prove no less pleasing 〈◊〉 profitable, in regard of the variety and excellency of the 〈◊〉 contained therein; as also it will give great satisfaction to 〈◊〉 more judicious in regard of his pains in noting all the Criticismes through these his labors: which that it may do, his prayers shall not be wanting, who subscribes himself,
Thine in the Lord SA. CLARKE.
A COMMENTARY OR EXPOSITION upon the GOSPEL according to S t MATTHEW: WHEREIN The Text is explained, some Controversies are briefly discussed, divers Commonplaces handled, and many remarkable matters hinted, that had been by former Interpreters pretermitted.
CHAPTER 1.
VERSE 1. The Book ]
THat is, a roll or register, a catalogue or calendar (Heb. 〈 in non-Latin alphabet 〉 ) a cyphering and summing up.
Of the generations]
That is, of the Genealogies, as touching his Humanity (S t Matthews main drift:) for as touching his Divinity (S t Johns chief scope and subject,) who can declare his generation? Isa. 53. 8. What is his name? and what is his sons name, if thou canst tell? Prov. 30. 4. He is without descent or pedigree, as Melchizedek, Heb. 7. 2.
Of Jesus Christ]
Jesus shows he was God (for besides me there is no Savior, 〈◊〉 . 45. 21.) Christ, that he was man, the Anointed, for in respect of his manhood, chiefly, is this anointing with gifts and graces attributed to Christ. The name of Jesuits therefore favoreth of blasphemous arrogancy. One of their own gives the reason; because he hath communicated unto us the thing signified by the name Christ, but not by the name Jesus. And yet, it is notoriously known (saith D r Fulke, out of another of their own Writers) that the most honorable name of Christian, is in Italy and at Rome a name of reproach; and usually abused, to signify a Fool or a Dolt.
The son of David]
God's darling, one that observed all his willes, Acts 13 22. and faithfully served out his time, ver. 36.
The son of Abraham]
The friend of God, and father of the faithful, reckoned here (for honors sake) as the next immediate father of Christ; whose day indeed he saw and rejoiced, he laughed, yea leapt sor joy of this man-child to be born into the world. Whose children we are, so long as we walk in the steps of his faith; that Christ, being formed in us, may see of the travel of his soul, and be satisfied: he may see his seed, and prolong his days upon earth. Such honor have all his Saints, Psal. 149. 9.
Verse 2. Abraham begat Isaac ]
The fruit, not more of his flesh, then of his faith: Whence he is said to be born after the Spirit, Gal. 4. • 9.
Isaac begat Jacob]
After twenty years expectance, and many an hearty prayer put up therewhile. So, Adam lived an hundred and twenty years ere he begat Seth; whom God set as another seed instead of Abel, Gen. 5. 3. with Gen. 4. 25. when Cain's family flourished, and grew great in the earth. God usually stays so long, that he hardly finds faith, Luk. 18. 8. till men have done expecting, and then he doeth things that they looked not for, Isa. 64. 3. Wait therefore upon him who waits to be gracious; and know this, that he is a God of judgment, Isa. 30. 18. that is, a wise God, one that chooseth his times, and knows best when to deal forth his favors. See Isa. 49 8. with Psal. 69. 13. Every thing is beautiful in its season, saith Solomon.
Jacob begat Judah and his brethren]
Brethren in iniquity (the most of them) a part of their fathers punishment, for that three-fold lie in a breath. Reuben was the beginning of his strength, excelling in dignity and power, Gen. 45. 3. that is (saith the Chaldee Paraphrast) in the Principality and the Priesthood. Both which he forfeited by his foul offense; the 〈◊〉 to Judah, the later to Levi. Howbeit, upon his return to God (though disinherited of the birth-right, yet) he had this honor of an elder-brother, that he was first provided for. But Judah was he, whom his brethren should praise (saith Jacob ) in allusion to his name, and in reference to his privilege; for it is evident, that our Lord sprang out of Judah, Heb. 7 14. that branch from on high, Luk. 1. 78. that Shiloh, which some interpret, His son: Others, Tranquillator, Salvator, the Prosperer, Pacificatour, Safe-maker, &c. Others, the son of her secundines, which is the Tunicle that wrappeth the child in the womb.
Verse 3. And Judah begat Phares and Zarah ]
Jerome is deceived, that deriveth the pedigree of the Pharisees from this Phares. They took their name either of Pharash, to expound, as Interpreters of the Law, Rom. 2. 18. Or of Pharas to separate, with a stand further off, for I am holier then thou. Josephus saith, That the Pharisees seemed to outstrip all others, both in height of holiness, and depth of learning. As for Phares, he was a breachmaker (whence also he had his name, Gen. 38. 29.) He violently took the first-birth-right; and became both a father of the Messias, and a Type. For Christ by his strength broke the power of death, and hell: he broke down also the 〈◊〉 wall that was betwixt the Jews and Gentiles: who when they shall be 〈◊〉 born, then shall the Jews (typified by Zarah, who thrust forth the hand first, as those that willing to be justified by their works, and thinking to regenerate themselves, had the 〈◊〉 thread of the Laws condemnation bound upon their hands, which therefore they drew back and fell from God,) then shall they, I say, come forth again, Rom. 11. 11, 12, 25. 26.
Of 〈◊〉 ]
A 〈◊〉 , but probably, a proselyte. The Jews, say, she was Melchizedek's daughter the High Priest, and was 〈◊〉 to be burned, Lev. 21. 8. But this may well pass for a Jewish fable: Howbeit, that Melchizedek was a Canaanite, but a most righteous King and Priest of the most high God, and was therefore not molested or meddled with by Kidar-laomer and his complices, I judge, not unlikely. This 〈◊〉 , out of desire, partly of revenge, and partly of issue, fell into the sin of 〈◊〉 . Rahab was an harlot, Bathsheba an 〈◊〉 ; yet all these, grandmothers to our Savior: Who as he needed not to be ennobled by his stock, so neither was disparaged by his Progenitours; but took flesh of these greatest sinners, to show that we cannot commit more then he can 〈◊〉 : and that by his purity he washeth off all our spots; like as the Sun wasteth and wipeth away all the ill vapors of the earth and air.
And Phares begat Esrom,]
When he was but 14 years of age, the year before they went down to Egypt, say some: Others assoil it otherwise. Let him that readeth understand as he can. Christ (the Arch-Prophet) when he comes again, shall teach us all things.
Esrom begat Aram]
While they sojourned in the Land of Egypt; a miserable home, where was nothing but bondage and tyranny. And yet, in reference to it, Moses (who was likewise born there) calls his son, Gershom, or a stranger there, because born in Midian. The sons of Ephraim, about the birth of Moses, sought to break prison before God's goal-delivery: but this 〈◊〉 a great mischief to themselves, and no small heart-break to their aged father, 1 Chron. 7. 21, 22. Psal. 78. 9. Besides that, it gave occasion, likely, to that cruel edict of Pharaoh; Let us deal wisely (S t Stephen saith, sophistically, subtly) lest they multiply and join also to 〈◊〉 enemies, and fight against us (as now they have fought against the Gittites, their own enemies, who detained from them the promised Land, till their sins were full) and so get them up out of the Land, as lately they had assayed to do. Therefore they d d set over them taskmasters, to 〈◊〉 them with their burdens, and to keep them from spawning so fast, after the manner of fishes (as the word imports) which multiply beyond measure. But God turned their wisdom into folly; they took a wrong course. For who knows not that your laboring men have the most and the strongest children? And notwithstanding this 〈◊〉 Pharaohs craft and cruelty.
Verse 4. Aram begat Aminadab, and Aminadab begat Naasson ]
Who was hanged up in the wilderness, among 〈◊〉 rest of the Rulers, for folly committed with their mistresses of Moab. Neither scaped the common sort scot-free, for they fell in one 〈◊〉 three and twenty thousand, saith S t Paul. Four and 〈◊〉 thousand, saith Moses; whereof a thousand were the chief Princes, the other were inferiors, provoked to sin by their example. But why doth the Apostle insist in the special punishment of the people? to show, saith learned Junius, how frigid and slender their defense is, how short their covering, who plead and pretend for their sins the example of their superiors.
And Naasson begat Salmon]
Called 1 Chron. 2. Salmah. There was also a Mount of this name (as touching the sound, though with difference of one letter in the Original) whither Abimelech and his host resorted, Judge. 9. 48. And 〈◊〉 the Psalmist speaketh; When the Almighty scattered Kings, they shall be white as snow in Salmon. Now it is storied of Andronicus, the old Emperor of Constantinople, that, all things going cross with him, he took a Psalter into his hand, to resolve his doubtful mind: And opening the same, as if it were of that heavenly oracle to ask counsel, he lighted upon this verse, and was thereby comforted and directed what to do for his greatest safety. To be white as snow in Salmon, is to have joy in affliction, light in darkness. Salmon signifieth shady and dark: so this mount was with dens and glimnes; but made lightsome by snow. Hoe 〈◊〉 obiter.
Verse 5. And Salmon begat Boos of Rahab. ]
This the Evangelist might have by tradition. Salmons genealogy is set down, 1 Chron. 2. Ruth. 4. but whom he married, nothing is reported.
And Boos begat Obed of Ruth]
Whiles Orphah wants bread in her own Country, Ruth is grown a great Lady in Bethlehem; and advanced to be great grandmother to the King of kings. There's nothing lost by God's service.
And Obed begat Jesse]
A good old man, but not very famous. Retired it seems he was, and drawn much up into himself; neither thinking great things of himself, nor seeking great things for himself; but living among his own people; much of his son David's disposition, who loves his hook the better since he saw the Court, and sings,
Verse 6. And Jesse begat David the King. ]
But that was not his chief title: He gloried more in stlling 〈◊〉 the servant of the Lord, Psal. 36. 1: &c. So Theodosius esteemed it a greater honor, that he was membrum Christi, then Caput Imperij. Numa etiam 〈 in non-Latin alphabet 〉 , existimabat. Numa held the service of God the highest honor.
David the King begat Solomon]
Whom Bellarmine reckoneth for a reprobate: but (besides that he was God's Corculum, and by him called Jedediah, ) he calleth himself in his sacred Retractations, Coheleth: which being interpreted, The Preacher, is a word of the foeminine termination, and by some rendered Aggregata, where understanding the substantive Anima, they conclude here-hence, that he was renewed by repentance, and reunited to the Church.
Verse 7. And Solomon begat Roboam. ]
A child of forty years old, a soft-spirited man, the Scripture notes him, a 〈 in non-Latin alphabet 〉 , easily drawn away by evil counsel. Green wood will be warping. Of him it might be said, as once it was of a certain Prince in Germany, Esset alius, si esset apud alios. But a man would wonder, that by so many wives Solomon should have but one son, and him none of the wisest neither. Herôum filij 〈◊〉 . He might (likely) bewail his own unhappines in Rehoboam, Eccles. 2. 18, 19. as he is thought to do in Jeroboam, Pro. 20. 21. His mother was an Ammonitesse: the birth follows the belly: the conclusion follows the weaker proposition.
And Roboam begat Abiah]
A man not right, yet better then his father: and for this to be commended, that he held and pleaded the true worship and service of God as the beauty and bulwark of his Kingdom: relying also upon God, he discomfited Jeroboam; Deo confisi, nunquam confusi.
And Abia begat Asa.]
A better son, sprung of the seed of bad Abia, of the soil of 〈◊〉 Maachah, whom S t . Jerome makes to be a worshipper of that abominable idol Priapus, otherwise called Baal-peor. For thus he translates that, 1 King. 15. Insuper & Maachan matrem 〈◊〉 amovit, ne esset princeps in sacris Priapi, & in luco 〈◊〉 . Nos, pudore pulso, stamus sub Jove, coleis apertis, said the worshippers of Priapus. The people that 〈◊〉 thereto (the sacrifice being ended) all stepped into a thicket, which was always planted near the altar of this God; and there, like brute beasts, 〈◊◊〉 satisfied their lusts: thereby, as they conceived, best pleasing their God. This villainy Maachah may seem to have been guilty of, and was therefore worthily removed by her son Asa, from 〈◊〉 Queen. Sedes prima, & 〈◊〉 ima, suit not well together. Dignitas in indigno est ornamentum in luto, saith Salvian. Honor in a 〈◊〉 man, is as a jewel 〈◊〉 Gold in a swine's snout.
Verse 8. And Asa begat Josaphat. ]
A godly King, but late witted: and therefore paid for his learning, twice, at least, in holy history. One thing in the narration of his acts is very remarkable. He placed forces in all the fenced cities: yet is it not said thereupon, that the fear of the Lord fell on the neighbor Nations. But when he had established a preaching ministry in all the Cities, then his enemies feared, and made no war: Solidissima regiae politiae basis, (saith Paradinus ) est verum Dei cultum ubivis stabilire: Alias, quî potest aut Deus Reges bear, a quibus negligitur, aut populus fideliter colere, qui de obsequio suo non recte instituitur. The ordinances of God are the beauty and bulwark of a place and people.
And Jehoshaphat begat Joram]
That lived undesired, and died unlamented. While he lived, there was no use of him, and when he died, no miss of him: no more then of the paring of the nails, or sweeping of the house. He lived wickedly, and died wishedly, as it is said of King Edwin.
And Joram begat Ozias]
Here Ahaziah, Joash and Amaziah are written in the earth, not once set down in the roll: perhaps it was, because they were imped in the wicked family of Ahab. This Uzzias, though a King, yet he loved husbandry, 2 Chron. 26. Thrift is the fuel of magnificence. He was at length a leper, yet still remained a King. Infirmities may deform us, they cannot dethrone us. The English laws (saith Camden ) pronounce, that the crown once worn, quite taketh away all defects whatsoever: Sure it is, that when God once crowns a man with his grace and favor, that man is out of harms-way forever.
Verse 9. And Ozias begat Joatham. ]
A pious Prince, but not very prosperous. Grace is not given to any, as a target against outward affliction.
And Joatham begat Ahaz]
A sturdy stigmatick, a branded rebel. The more he was distressed, the more he trespassed. This is that Ahaz, 2 Chron. 28. 22. How many (nowadays) are humbled, yet not humble? Low, but not lowly? Qui nec fractis cervicibus inclinantur, as Hieron complaineth: quos multo facilius fregeris, quam flexeris, as another hath it. These are like the 〈◊〉 called Monoceros, who may be killed, but not caught. Plectimur a Deo, saith Salvian, nec flectimur tamen: corripimur, sed non corrigimur. But if men harden their hearts against correction: God will harden his hand, and hasten their destruction.
Ahaz begat Hezekiah]
Who stands betwixt his father Ahaz, and his son Manasseh, as a lily between two thorns, or as a Fuller between two 〈◊〉 : or, as that wretched Cardinal of Toledo in his preface before the Bible, printed at Complutum in Spain, said; that he set the Vulgar Latin betwixt the Hebrew and Greek, as Christ was set betwixt two thieves. Here observe (by the way) that Judah had some enterchange of good Princes; Israel, none: and that, under religious Princes the people were ever religious: as under wicked Princes, wicked. Most people will be of the Kings religion, be it what it will be, as the Melchites were of old, and the Papists still, if M. Rogers (our Protomartyr in Q. Mary's days) may be believed. The Papists, saith he, apply themselves to the present state: yea, if the state should change ten times in the year, they would ever be ready at hand to change with it, and so follow the cry, and rather utterly forsake God, and be of no Religion, then that they would forgo lust or living, for God or Religion.
Verse 10. And Hezekiah begat Manasseh ]
Who degenerates into his grandfather Ahaz, as the kernel of a well-fruited plant doth, sometimes, into that crab or willow, which gave the original to his stock. This man was (till converted) as very a Nonsuch in Judah, as Ahab was in Israel; Yet no King of either Judah or Israel reigned so long as he. It was well for him that he lived so long, to grow better: As it had been better for Asa to have died sooner, when he was in his prime. But they are met in heaven, I doubt not: whither, whether we come sooner or later, happy are we.
And Manasseh begat Amon]
Who followed his father in sin, but not in repentance. And thou his son, ô Belshazzar, hast not humbled thine heart, though thou 〈◊〉 all this: But hast lifted up thyself against the Lord, &c. It is a just presage and desert of ruin, not to be warned. This was a bloody Prince, therefore lived not out half his days. Q. Mary's reign was the shortest of any since the Conquest, Richard the third only excepted: Yet she was non nature â, sed 〈◊〉 art ferox, say some.
And Amon begat Josiah]
Of whom that is true, that S. 〈◊〉 writes of another, In brevi vitae 〈◊〉 virtutum multa replevit: Or as M. Hooker speaketh of K. Edward 6. He departed soon, but lived long: for life consists in action: In all these is the life of my spirit, saith Hezekiah, Isa. 38. 15, 16. but the wanton widow is dead while she liveth, 1 Tim. 5 6. That good King lived apace, and died betime, being 〈◊〉 Orbis, as Titus was called: and Mirabilia mundi, as Otho: having at his death (as it is said of Titus ) one thing only to repent of, and that was his rash engaging himself in a needless quarrel, to the loss of his life, and the ruin of that state. 〈◊〉 Epaminondas was once slain, his countrymen were no longer famous for their valor and victories, but for their cowardice and calamities. When Augustine departed this world, we feared, saith one, the worlds ruin, and were ready to wish that either he had never been borne, or never died. When God took away Theodosius, he took away with him almost all the peace of that Church and State: So he did of this, with Josiah, that heavenly spark, that plant of renown, that precious Prince,
as Cardanus sang of our English Iofiah, K. Edward the sixth.Verse 11. And Josiah begat Jeconiah. ]
Rob. Stephanus restoreth and rectifieth the text thus; Josiah begat Iakin and his brethren, and Iakin begat Iechanias. For otherwise, the middle fourteenth, (whereby S. Matthow reckoneth) would want a man. Jehoahaz, younger brother to Iakin had, after his fathers death, stepped into the Throne, but was soon ejected. 〈◊〉 prospers not. Abimelech's head had stolen the crown, and by a blow on his head he is 〈◊〉 at Shechem. What got most of the Caesar's by their hasty advancement, nisi ut citius inter ficerentur? As one hath it. Notandum, saith the Chronologer, quod nullus Pontificum, egregij aliquid a tempore Bonifacij tertij pro sedis Romanae tyrannide constituens, diu supervixerit. Quod & huic Bonifacio accidit. It is remarkable that no Pope, of any note for activity in his office, was long of life.
Verse 12. And after they were brought to Babyton ]
This the Evangelist 〈◊〉 , and rings often in the ears of his impious Countrymen, as a notorious public judgment on a Nation so incorrigibly flagitious, so unthankful for mercies, so impatient of remedies, so uncapable of repentance, so obliged, so warned, so shamelessly, so lawlesly wicked, quorum maxima beneficia, 〈◊〉 , supplicia, as the Centurists 〈◊〉 it forth. Abused mercy 〈◊〉 into fury.
Jeconiah begat Salathiel]
Neri begat him, naturally, Jeconiah, legally; adopting him for his child, that was his nephew, 1 Chro. 3. 17.
And Salathiel begat Zerubbabel]
Who brought forth the head stone of the second Temple with shoutings, crying Grace, Grace, unto it. He was a Chieftain in the first year of Cyrus, Ezra 2. 2. and he lived to see the building of the Temple, about the sixth year of Darius Nothus, which is a 〈◊〉 of a hundred years between. So he had a longer life then ordinary, which God granteth to some, because he hath something to be done by them. A short life in some cases is a blessing, 1 King. 13, 14. as grapes gathered afore they be ripe, are freed from the violence of the winepress: as lambs slain before they be grown, escape many storms and sharp showers that others live to taste of. Some wicked live long, that they may aggravate their judgment; others die sooner, that they may hasten it. But they are blessed, that whether they live they live unto the Lord, or whether they die they die unto the Lord, and in the Lord, their works following them.
Verse 13. And Zerubbabel begat Abind ]
S. Luke saith, 〈◊〉 : Hence the diversity of number and names. Matthew descends by the posterity of Abiud: Luke, of Rhesa, down to Joseph.
And Abiud begat Eliakim, and Eliakim begat Azor, &c.]
These lived in 〈◊〉 calamitous times of the people of God after the captivity: and were not Kings and Captains, as being held under by other Nations: but Law-givers they were, as Jacob prophesied, and principal men among that people, till Shiloh came, Gen. 49. 10.
〈◊〉 14. And Azor begat Sadoc, and Sadoc begat Achim ]
Of these and the rest, as the Scripture sets down nothing more then their bare names, so neither is there any Jewish record, at this day extant, of their acts. So many 〈◊〉 they had, one in the neck of another, that little liberty was left them to write: though I doubt not, but the posterity of David were then carefully observed, by as many as looked for the consolation of Israel. But among the 〈◊〉 , since our Savior's time, after the sealing up of the Babylonish Talmud, that is, after the year of Christ 500. to the year 1000. there was 〈◊〉 or nothing written, by reason of the grievous calamities that seized upon them.
Verse 15. And Eliud begat Eleazar, &c.]
These might be private 〈◊〉 , some of them, as Joseph and Mary were: it being the care and endeavor of 〈◊〉 Herod's, and those afore, that 〈◊〉 the Jews in subjection, to suppress, as much as might be, the posterity of David: at least to keep them in a low condition; for as much as it was a certain and received truth among that people, that 〈◊〉 the Prince, Dan. 9. 26. should shortly come of that family. And this was that that held up the fainting hearts of the good people of those sad times, (when prophecy failed them, and prosperity too,) they looked for the Desire of all Nations, for the Consolation of Israel, having little else to relieve them, for the external means: Unless it were that 〈 in non-Latin alphabet 〉 , that echo heard in the Temple, they tell us of, which served them for an oracle: And the miracle of the pool of Bethesda granted by God to strengthen them in the true worship of God, under the persecution of Antiochus and other tyrants, till the days of John the Baptist, and the Lord Christ.
Verse 16. And Jacob begat Joseph, ]
Whose genealogy is here recorded, and not Mary's: it being not the custom of that people 〈◊〉 , to set forth the genealogies of women. As at this day, the Jews have an over-base conceit of that sex; saying that they have not so divine a soul as men, but are of a lower creation, &c. and therefore they suffer them not to enter the Synagogue, but appoint them a gallery without.
The husband of Mary, of whom was born Jesus]
This is the sum of all the good news in the world, such as surpasseth the joy of conquest, or of harvest, Isa. 9 3, 5, 6. and should therefore swallow up all discontents whatsoever.
Who is called Christ]
The name of Jesus is mel in ore, melos in aure, jubilum in cord: as it was to S t Paul, who therefore names it nine several times in the ten first verses of his first Epistle to the Corinthians, as loath to come off it. Yet is not the name Jesus alone half so sweet, as when Christ is added to it, as here. For Jesus Christ betokeneth such a Savior as is anointed and appointed thereunto by God, consecrated to the office, according to his Godhead, and 〈◊〉 for it, according to his manhood: In both 〈◊〉 a Savior, and that ex professo (as you would say) and by 〈◊〉 of all three persons: The Son being anointed by the Father, 〈◊〉 the Holy Ghost: And as Sampson when clothed with the spirit, saved the people: so Christ much more.
Verse 17. So all the generations, &c. are fourteen generations ]
For memory sake, Matthew summeth up the genealogy of our Savior into three fourteens: like as some of the 〈◊〉 are, 〈◊〉 the same reason, set down in order of the Alphabet. Discere voluit Socrates, 〈◊〉 aliud esse quàm 〈◊〉 , saith Tully. Magis autem. Christi meminisse debemus, quam respirare. The soul should be as the Ark of God, the memory like the pot of Manna, preserving holy truths touching him that is the Way, the Truth, and the life.
Verse 18. Now the birth of Jesus Christ ]
〈 in non-Latin alphabet 〉 ad 〈 in non-Latin alphabet 〉 transit. And being to relate a strange thing, and till then never heard of, he elegantly stirs up the hearers mind with this preface.
Whenas his mother Mary was espoused]
An ancient and commendable custom. Adam took his wife the first day of their creation, (she was espoused to him) but knew her not, till after the fall: Lots daughters were espoused, yet had not known man, Gen. 19, 8, 14. See Deut. 22. 22. Yea, the very Heathens had their 〈◊〉 , Judge. 14. 1, &c. Placuit, despondi: 〈◊〉 hic dictus est dies, saith 〈◊〉 in Terence. We agreed, were contracted, and the wedding-day appointed.
To Joseph, before they came together,]
Espoused they were by a special providence. 1. That Mary might not be held an harlot. 2. That being big, and needing 〈◊〉 help, she might be provided for. 3. That the mystery of Christ might be made known by degrees.
She was found with child of the holy Ghost.]
This wonderful conception of our Savior is a mystery, not much to be pryed into, and is therefore called an overshadowing, Luk. 1. 35. Where also, 〈◊〉 any should mistake this (Of) in the text, for the material cause: as if the holy Ghost had begotten him of his own substance (as fathers do their children,) the whole order and manner of this conception, so far as concerneth us to know, is declared by the Angel.
Verse 19. Then Joseph her husband 〈◊〉 a just man ]
And yet withal a merciful tender man of the Virgins credit. Hence that conflict and fear within himself, lest he should not do right.
And not willing to make her a public example]
That is, to wrong her, as the same word is used and expounded by the Author to the Hebrews of the Son of God, as here of the mother of God. Heb. 6. 6. with Heb. 10. 29.
Was minded to put her away privily]
Which yet he could hardly have done, without blame to 〈◊〉 , and blemish to her. So far out we are (the best of us) when destitute of divine direction. How shamefully was that good Josiah miscarried by his passions to his cost, when he went up against Pharaoh Necho, without once advising with Jeremiah, Zephaniah, Huldah, or any other prophet of God then living by him?
Verse 20. But while he thought on these things ]
And was not so well advised upon his course, God, who reserveth his holy hand for a dead lift, expedites him. The Athenians had a conceit, that Minerva (their goddess) drove all their ill counsels to a happy issue. The superstitious Romans thought that an Idol, which they called Vibilia, kept them from erring out of their way. The divine providence is our Vibilia, that will not suffer us to misearry, so long as we have an eye to the pattern that was shown us in the 〈◊〉 , Exod. 25. 40. In the Mount will the Lord be seen.
Behold, the Angel of the Lord appeared unto him]
As of old he had done to Daniel, being caused to flee swiftly or with 〈◊〉 of flight (as the Hebrew hath it) with so good a will he did it, as thinking he could never come soon enough.
Joseph, thou son of David]
Albeit a poor Carpenter. A man may be as high in God's favor, and as happy in russet, as in Tissue. I know thy poverty (saith Christ to that Church,) but, 〈◊〉 nothing, thou art rich.
Fear not to take unto thee ) viz. From the hands of her parents, who have, by all right, the dispose of their children, as a chief part of their goods: Therefore when Satan obtained leave to vex Job, and to touch him in his possessions, he dealt with his children also.
For that which is conceived in her]
That holy thing, Luk. 1. 35. that Holy of Holies wherein the Godhead dwelleth bodily, that is, personally; and is called the Son of God, saith the Angel there. Yet not in respect of his human nature, for then there should be in the person of Christ two sons, viz. one of the Father, and another of the holy Ghost. Besides, Heb. 7. 3. he is without father, as Man, and without mother, as God. All that can be gathered out of that place in Luke, is, that he, that was so conceived of the holy Ghost, 〈◊〉 the natural Son of God. The union of three Persons into one nature, and of two natures into one Person, these are the great mysteries of Godlines. The well is deep, as she said, and we want wherewith to draw.
Is of the Holy Ghost.]
As the Efficient, not as the Material cause. The virtus formatrix, the formative faculty which the Virgin had not, is ascribed to the power of the Holy Ghost, framing and fashioning Christ of the substance of the Virgin sanctified miraculously, and without man's help. But if no mother knows the manner of her natural Conception; what presumption shall it be for flesh and blood, to search how the Son of God took flesh of his creature? It is enough for us to know, that he was conceived of the holy Ghost, not spermatically, but 〈◊〉 , yet secretly and mystically, the Virgin her self knew not how. Fearfully and wonderfully he was made, and curiously wrought in the lowest parts of the earth. Psal. 139. 14, 15. with Ephes. 4. 9.
Verse 21. And she shall bring forth a Son ]
Shiloh the Son of her secundines: that Son, that Eve made account she had got, when she had got Cain: For, said she, I have gotten a man from the Lord. Or as others read it (and the Original rather favors it) I have gotten the man, the Lord. But how far she was deceived, the issue proved. 〈◊◊〉 spes bona 〈◊〉 suo. Hope comes halting home many times.
And thou shalt call his name Jesus]
Not of 〈 in non-Latin alphabet 〉 to heal, as some Hellenists would have it: Although it be true that he is Jehovah Rophe, the Lord the Physician, by whose 〈◊〉 we are healed: But of Iashang, whence 〈◊〉 , Jesus. Two in the Old Testament had this name. The first when he was sent as a spy into Canaan, 〈◊〉 . 13. 16. had his name changed from Oshea, Let God save, to 〈◊〉 , God shall save. Under the Law (which brings us as it were into the wilderness of SIN ) we may wish there were a Savior: but under the Gospel we are sure of salvation, 〈◊〉 our Iehoshuah hath bound himself to fulfill all righteoufnes, and had therefore this name imposed upon him at his circumcision. For he assumed it not to himself (though knowing the end of his coming, and the fullness of his sufficiency, he might have done it) nor received it from men, but from God; and that with great 〈◊〉 , by the ministry of an Angel, who talked with a woman about our salvation, as Satan sometime bad done about our destruction.
For he shall save his people from their sins]
This is the notation and Etymon, or reason of his name, Jesus, A name above all names, Phil 2. 9. 〈 in non-Latin alphabet 〉 , saith the Heathen Orator, is a word so emphatical, that other tongues can hardly find a word fit to express it. Salvation properly notes the negative part of a Christians happiness: viz. preservation from evil; chiefly from the evil of sin, (which is the mother of all our misery:) from the damning and 〈◊〉 power thereof, by his merit and Spirit, by his value and virtue. Jesus therefore is a short Gospel, and should work in us strongest affections, and egressions of soul after him, who hath saved us from the wrath to come. The 〈◊〉 being set free but from bodily servitude, called their deliverer a Savior to them: and rang it out, Savior, Savior, so that the fowls in the air fell down dead with the cry. Yea they so pressed to come near him, and touch his hand, that, if he had not timely withdrawn himself, he might have beseemed to have lost his life. The Egyptians preserved by Joseph, called him Abrech, or Tender-Father. The daughters of Jerusalem met David returning from the slaughter of the Philistines with singing and dancing. When the Lord turned again the captivity of his people, they were like them that dream, Psal. 126 1. And Peter enlarged, could scarce believe his own eyes; with such an ecstacy of admiration was he wrapped, upon that deliverance. Oh then how should our hearts rejoice, and our tongues be glad, Act. 2. 26? and how should we be vext at the vile dullness and deadness of our naughty natures, that can be no more affected with these indelible ravishments? Jacob wept for joy at the good news, that Joseph was yet alive. Johannes Mollius, whensoever he 〈◊〉 of the Name of Jesus, his eyes dropt. And another Reverend Divine amongst us, being in a deep muse, after some discourse that passed of Jesus, and tears trickling abundantly from his eyes, before he was aware, being urged for the cause thereof, confessed 〈◊〉 , it was because he could not draw his dull heart to prize Christ aright. M r Fox never denied beggar that asked in that Name: And good Bucer never disregarded any (though different in opinion from him) in whom he could discern aliquid Christi: None but Christ, said that blessed Martyr at the stake. And another in the flames, when judged already dead, suddenly, as waked out of sleep, moved his tongue and jaws, and was heard to pronounce this word, Jesus.
Here also we have an excellent argument of our Savior's divinity and omnipotency; forasmuch as the Angel ascribeth unto him, that which the Psalmist affirmeth of Jehovah, that he shall redeem Israel from all his iniquities, Psal. 130. 8. with Hos. 13. 4.
Verse 22. Now all this was done, that it might be fulfilled ]
An Angels testimony is not to be taken, if it be beside or against the written word. I am of them that keep the sayings of this book, saith the Angel to the Apostle. For ever, O Lord, thy word is settled in Heaven, Psal. 119. 〈◊〉 .
Verse 23. Behold, a Virgin, &c.]
〈 in non-Latin alphabet 〉 , that Virgin, 〈 in non-Latin alphabet 〉 , that famous Virgin fore-told, Isa. 7. 14. That he should be the seed of the woman, was made known, to Adam, but not of what Nation, till Abraham, nor of what Tribe till Jacob, nor of what sex, till David, nor whether born of a virgin, till Isaiah. Thus by degrees was that great mystery of godliness revealed to mankind. If any Jew object, saith Chrysostom, How could a Virgin bring forth? Dic 〈◊〉 , 〈◊〉 peperit 〈◊〉 & vetula? Ask him, How could Sarah, when old and barren, bear a child? The Bees have young, yet know not marriage. The Phoenix, they say, hath no parents. This head-stone of the corner was cut out of the mountain without hands: this flower of the 〈◊〉 , this rose of Sharon, hath Heaven for his father, and earth for his mother. Was it not as easy to frame this second Adam in the womb, as that first Adam out of the mire? Herein see a miracle of mercy, that the incomprehensible God, that circle (whose center is everywhere, whose circumference nowhere) should be circled and coop'd up for 9 months together, in the narrow womb of a pure Virgin.
And shall bring forth a Son]
Who in the birth opened the womb, Luk. 2. and so put her to pain, likely, as other women. He hid the glory of his eternal nativity under a mean and temporary birth, to purchase for us an heavenly and eternal birth. Whether the blessed Virgin were Deipara, the Mother of God, raised great storms in the 〈◊〉 of Ephesus, and came to commotions in the secular part, and excommunications among the Bishops; insomuch as the Emperor declared both sides Heretics. But forasmuch as she brought forth a Son that was God, we doubt not to style her the Mother of God; not Mall God's maid, as one hath lately slandered some of us in print. At Rome (it is said) was seen, at the same time, about the Sun, the likeness of a woman carrying a child in her arms: And a voice heard, Pan the great God is now about to be born, &c.
And they shall call his name Immanuel, &c.]
By a wonderful and unsearchable Union; the manner 〈◊〉 is to be believed, not 〈◊〉 ; admired, not pried into: personal it is, yet not of persons: of natures, and yet not natural. As soul and body are one man; so God and man are one person, saith Athanasius, And as every believer that is born of God, 〈◊〉 another, remains the same entire person that he was before, receiving nevertheless into him a divine nature, which before he had not: So Emmanuel, continuing the same perfect person, which he had been from eternity, assumeth nevertheless a human nature, which before he had not, to be born within his person forever. This is so much the more wonderful, because the very Angels (which are far greater in glory then man) are not able to abide the presence of God, Isa. 6. 2. But this is our ladder of ascension to God, John. 3. 12. Faith first lays hold upon Christ as a man; and thereby, 〈◊〉 by a mean, makes way to God, and embraceth the Godhead, which is of itself a consuming fire. And whereas sin is a partition wall of our own making, denying us 〈◊〉 , God is now with us: and in Christ, we have boldness and access with confidence by the faith of him. Christ's humanity serves as a screen to save us, from those everlasting burnings; and as a conduit, to derive upon us from the Godhead, all spiritual blessings in heavenly places. If any 〈◊〉 invade us, we may cry as they of old, The stretching out of his wings doth fill thy Land, O Immanuel; and we shall have help.
Verse 24. Then Joseph being raised from sleep, did as the Angel, &c.]
As well assured that it was of God, whom he was ready pressed to obey without sciscitation.
If some Princes will not endure that subjects should scan their laws, but require absolute obedience: If Generals excuse not in a soldier the neglect of their commands, but severely punish even prosperous disorders: If Jesuits exact blind obedience of their wretched novices (our Throgmorton durst not give up the ghost till he had obtained leave of his Superior) should not we much more 〈◊〉 God in his commands, counsels, promises, prohibitions, comminations, all?Verse 25. And knew her not till she had brought forth. ]
We think hardly of him that taketh to wife the widow and relict of another, that is left great with child, before she hath laid down her burden; how much more in this case? Besides this might be part of the Angels charge to him: that after she had brought forth her Son Jesus: she continued still a virgin, 〈◊◊〉 : but it is neither Article of our Creed, nor principle of our Religion. But that she vowed virginity, is both false and absurd. For how 〈◊〉 she promise virginity to God, and marriage to Joseph: sure it is, the blemish will never be wiped off from some of the Ancients, who, to establish their own Idol, of I know not what virginity, have written most wickedly, and most basely of marriage, which both Christ honored with his first miracle, and the holy Ghost, by over shadowing the 〈◊〉 virgin. As for the Papists that disgrace it, they appear herein more like devils then Divines. If the same God had not been the author of virginity and marriage, he had never countenanced virginity by marriage, as he did in the Virgin Mary.
CHAP. II.
Verse 1. Now when Jesus was born in Bethlehem. ]
THe house of bread, that bread of life that came down from Heaven, and dwelt amongst us in this City of David, otherwise called Ephratah, that is, fruit-bearing; and situate (they say) in the very navel and center of the earth, because in him all Nations should be blessed: Here was Jesus born, by mere accident, in regard of his parents, (who were brought hither by a tyrannical edict of the Emperor, forcing all, even great-bellied women, to repair to their own City, to be taxed, though it were in the deep of winter) but by a sweet providence of God, to fulfill the Scripture, and to settle our faith.
In the days of Herod the King]
When the Scepter was departed from Judah, and the times were grown deplored and desperately wicked. Josoph found his brethren in Dothan. 1. in defection: so did Christ, when he came: Scarce were there four, or fewer found, that waited for the consolation of Israel. Then also, when among the poor Gentiles, a plentiful harvest, a very great number of elect were ready ripe. Mat. 9. 37. Luk. 10. 2. Joh. 4. 35. Then, when cuncta 〈◊〉 continua totius generis humani aut pax fuit, 〈◊〉 pactio, then came the Prince of peace into the world, when all was at peace throughout the world.
Behold there came wise-men]
Neither Kings nor cunning men, but sages of the East, 〈 in non-Latin alphabet 〉 , contemplative persons, Philosophers, interpreters of the Laws of God and men. The tale of the three Kings of 〈◊〉 is long since exploded.
To Jerusalem]
So misreckoning of a point, they mist the haven, and had like to have run upon the rocks. Had they met with the Shepherds of Bethlehem, they had received better intelligence, then they could from the learned Scribes of Jerusalem. God hath 〈◊〉 the weak of the world to confound the wise. Surgunt indocti & rapiunt coelum, & nos, cum doctrine is noctris, 〈◊〉 in Gehennam. None are so far from Christ, many times, as knowing men. Some of the Scribes and Pharisees were very Atheists, for they knew neither the Father nor the Son. Uspian the chief Lawyer, Galen the chief Physician, Porphyry the chief Aristotelean, Plotinus the chief Platonist, Libanius and Lucian the chief Orators of that age, were all professed enemies to Christ. No Church was founded at Athens, Acts 17. which yet Demosthenes calls the soul, sun and eye of Greece, Euripides, the Greece of Greece, Thucydides and Diodorus, the common school of all men, the Mart of good learning, &c. The greatest Clerks are not always the wisest men in the affairs of God. Howbeit, learned Nathanael, Joseph of Arimathea and Nicodemus, masters in Israel, were Disciples to our Savior: lest if he had called simple men only, it might have been thought, quod fuissent ex simplicitate decepti, that they were deceived out of 〈◊〉 simplicity, saith one.
Verse 2. Saying Where is he that is born King of the Jews? ]
As presupposing a common notice. But the Kingdom of God cometh not by observation, neither is it of this world. Christ is somewhat an obscure King here, as Melchizedek was; and his Kingdom consists in righteousness, and peace, and joy in the holy Ghost, which the stranger worldling meddles not with: The Cock on the dunghill esteems not this Jewel.
For we have seen his star in the East]
Some rumour of the 〈◊〉 of Jacob they had heard and received, 〈◊〉 , either from 〈◊〉 prophecy, Numb. 24. 17. who was an East Country-man: Or from the Chaldean Sibyl, or from the Jews in the B. by lonish captivity, and now they make their use of it. But the Scripture giveth more grace, Ium. 4 6. Only take heed, that ye receive not the grace of God in vain, 2 Cor. 6. 1.
And are come to worship him]
With a religious worship: to kiss at his mouth, as the word signifieth: and as Pharaoh said to Joseph, they shall all kiss at thy mouth. Woe worth to us, if we kiss not the Son with a kiss of faith and love: since he is now so clearly revealed unto us, not by the sight of one star only, as to these, but by a whole Heaven bespangled with stars, though not in every part, yet in every zone and quarter of it, as one saith of our Church. We have a word of Prophecy (how much more is this true of the holy Gospel?) more sure 〈◊〉 the 〈◊〉 that came from Heaven in the holy mount (saith S t Peter, ) whereunto we shall do well to take heed, as unto a light shining in a dark place. Besides the works of God, those Regij professores, as one calleth them, those Catholic Preachers, Psal. 19. 2, 3. those real Postilles of the Divinity; Christ is purposely compared to sensible objects, as to the Sun, Stars, Rose, Rock, &c. that through the creatures, as so many Optick glasses, we might see him that is invisible, having the eyes of our mind turned toward Christ, as the face of the Cherubims were toward the Mercy-seat.
Verse 3. When Herod the King heard these things, he was troubled. ]
At that wherein the Sages and Shepherds rejoiced. It is fair weather with the Saints, when foulest with the wicked. Abraham stands upon the hill, and seeth the smoke of the Cities ascend like a furnace. Behold, my servants shall 〈◊〉 , but ye shall be ashamed: my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, &c. and ye shall leave your name for a curse unto my chosen. AElian compareth tyrants to swine, which if a man but touch, they begin to cry, as dreaming of nothing but death; forasmuch as they have neither fleece nor milk, nor anything else, but their flesh only to forfeit: But si praesepe vagientis 〈◊〉 tantùm terruit, quid tribunal judicantis? saith one: If Christ in the earth were so terrible, what will he be on the tribunal?
And all Jerusalem with him]
Perhaps to comply and 〈◊〉 with the tyrant (as the Arabians, if their King be sick or lame, they all feign themselves so,) Or, as homines ad servitutem 〈◊〉 : so Tiberius called the Romans, who gave public thanks for all, even the wicked acts of their Emperors: or as fearing some new stirs in the state, as the burnt child dreads the fire.
Verse 4. And when he had gathered all the chief Priests ]
The true picture of Popish Councils, who propound grave questions, as this was, Where Christ should be born? and pretend to worship Christ, but intend to worry him: The Council of Trent was carried, against the simplicity of Christ, with such infinite guil and craft, as that themselves will even smile in the triumphs of their own wits (when they hear it but mentioned) as at a masterstratageme. It passed in France in manner of a Proverb, That the modern Council had more authority then that of the Apostles, because their own pleasure was a sufficient ground for the decrees, without admitting the holy Ghost.
Verse 5. And they said unto him, In Bethlehem ]
Lo, how readily and roundly, out of the Scriptures, they could answer to this capital question; giving such signs of the Messias, as did evidently agree to Jesus Christ. Yet were they for their obstinacy so infatuated, that when God shown them the man to whom their own signs agree, they cannot allow of him. Unless the Lord give a mind as well as means; sight, as well as light, and irradiate the organ as well as the object, we grope, as blind men in the dark; we err in heart, as not knowing God's ways: yet cannot wander so wide, as to miss of hell; to original blindness, we add actual stubbornness, the devil holding his black hand (as it were) afore our eyes, that we may not see and be saved, Acts 26. 19.
Verse 6. And thou Bethlehem, in the Land of Judah, art not the least. ]
Thou art the least, saith Micah, viz. in comparison of greater Cities, yet not the least, saith Matthew; because out of thee shall come a Governeur, &c. In Scripture, the place of holy men's birth is remembered and registered: God loves the very ground his servants tread on. The Lord shall count, when he numbereth up the people, that this man was born there: how much more the man Christ Jesus? Any interest or relation to him, ennobleth whatsoever place or person; and may justly comfort us against whatsoever troubles. The Prophet Micah, whose words are here cited, opposeth the birth of this babe of 〈◊〉 , to all the troops and troubles of Assyria.
For out of thee shall come a Governor]
No sooner is this child born, this Son given to us, but the government is laid upon his shoulders; as the key of the 〈◊〉 of David was upon Eliakims, Isa. 22. 22. send ye therefore a Lamb to this Ruler of the Land, Isa. 16. 1. do him all hearty homage and fealty.
That shall rule my people]
Or feed them; for the art of feeding and ruling are sisters. David was taken from following the ews, to feed God's people; so was Moses, in whose absence, how soon was Israel, as silly sheep, gone out of the way? Christ is the Arch 〈◊〉 , that feeds his people daily, daintily, plentifully, pleasantly, among the lilies, 〈◊〉 . 2 16. yea, in his garden of spices, in green pastures of his word, and by the still waters of his Sacraments, where we go in and out, and 〈◊〉 pasture, Joh. 10. 8. such as breeds 〈◊〉 , and life in more abundance, ver. 10. We lie down in peace, Ier. 23. 4. and need not fear the spiritual Assyrian, Micah 5. 5. Whiles we keep us within the hedge, and run to the foddering places; submitting to the Ministers, those under-shepherds, Cant. 1. 7, 8. who are charged to feed Christ's sheep, his sheep with golden fleeces; yea to do it ( 〈◊〉 as the Syriac hath it) for me, for my sake (saith our Savior) to whom Peter cannot better seal up his love, then by taking care of his Cure. I know how Bellarmine glosseth that text, Feed my sheep, that is, Regio more impera, Rule like an Emperor: Supremum in Ecclesia 〈◊〉 tibi assere, saith Baronius; Domineer over the Church: because the word here used (and so in John ) signifieth as well to govern as to feed. But what will they say to 〈 in non-Latin alphabet 〉 , the other word there twice used by our Savior; which always signifieth to feed, and not at all to govern? But these men catch at government, let go seeding: although the Fathers took the text only of feeding by doctrine, and that they beat upon, and urged altogether.
Verse 7. Then Herod, when he had privily called the wise men, inquired of them diligently ]
The children of this world are wise in their generation, but so 〈◊〉 Serpents, Foxes, &c. to the which the Churches enemies are oft compared. He thought by this means to have made all sure, but in the thing wherein he dealt proudly and politikely God was above them, as old Jethro hath it. There is neither power nor policy against the Lord; whoever waxed fierce against him, and prospered? Job 9. 2.
Verse 8. And he sent them to Bethlehem. ]
It was a 〈◊〉 he went not himself, or sent not some Assassine under hand, to dispatch the child immediately. But God befoold him. The 〈◊〉 have a proverb, Where God intends to blind any man, he first closeth up his eyes. So the Apostle, 1 Cor. 3. 19. He taketh the wise, the finest and choicest wits of the world, the rare and picked pieces:
These he taketh; he catcheth and keepeth as beasts in a gin (so the word signifieth) and that in their own craft: when they have wracked their wits, and wracked their fortunes, to effect their fetches; when they have done their utmost (as the word imports) to bring about their devilish devices.That I may come, and worship him]
When he meant to worry him. O base dissimulation! such was that of those Incendiary sugitives of Reims, Giffard, Hodgson and others: who at the same time, when they had set up, and set on Savage to kill Q. Elizabeth, they put forth a book, wherein they admonished the English Catholics, not to attempt anything against their Prince. In like sort Rob. Parsons (that Arch-traitor) when he was hatching an horrible treason against his natural Prince, and native country, he set forth his book of Christian Resolution; as if he had been wholly made of devotion. So Garnet (a little afore the Powderplot was discovered) wrote to the Pope, that he would lay his command upon our Papists, to obey their King, and keep themselves quiet. Herod here, when he was whetting his sword, yet promised devotion, saith Chrysostom. A fair glove upon a foul hand. The Panthers skin is fairest, but his friendship is fatal, and his breath infectious. The above-mentioned Garnet, upon a treatise of Equivocation plastered on this title, A Treatise against lying, and fraudulent dissimulation.
Verse 9. And lo the Star,
A Star either new created, or, at leastwise, strangely carried: for it stands 〈◊〉 while, moves another, appears in the lower region, is not obscured by the beams of the Sun: so that some have thought it was an Angel. It moved slowly, as might be best for the pace and purpose of these Pilgrims.
Verse 10. When they saw the Star]
The sight whereof they seem to have lost, when they turned out of the way (it led them to Jerusalem. But this text is excellently paraphrased and applied by Bishop Hooper, Martyr, in a letter of his, written to one M rs Anne Wareup, in these words: Such as iravelled to find Christ, followed only the Star: and as long as they saw it, they were assured they were in the right way, and had great mirth in their journey. But when they entered into Jerusalem (whereas 〈◊〉 Star led them not thither, but unto Bethlehem) and there asked the Citizens the thing that the Star 〈◊〉 before: As long as they tarried in Jerusalem, and would be instructed where Christ was born, they were not only ignorant of Bethlehem, but also lost the sight of the Star, that led them before. Whereof we learn in any case, whilst we be going to seek Christ, which is above, to beware we lose not the Star of God's word, that only is the mark that shows us where Christ is, and which way we may come unto him. But as Jerusalem stood in the way, and was an impediment to these wise men: so doth the Synagogue of Antichrist (that bears the name of Jerusalem, that is, the vision of peace, and among the people now is called the Catholic 〈1 page duplicate〉 〈1 page duplicate〉 Church) stand in the way, that pilgrims must go by, thorough this world to Bethlehem, the house of saturity and plentifullnesse; and is an impediment to all Christian travellers. Yea, and except the more grace of God be, will keep the pilgrims still in her, that they shall not come where Christ is adored. And to stay them indeed, they take away the Star of light. viz. the word of God, that it cannot be seen, as you may read that other Star was hid from the wise men, while they asked of the Pharisees at Jerusalem, where Christ was born. You may see what great dangers happened to these wise men, 〈◊〉 they were a learning of liars, 〈◊〉 was Christ: first, they were out of 〈◊〉 way, 〈◊〉 next, they lost their guide, &c.
Verse 11. And when they were come into the house ]
Not a Palace prepared for the purpose, as the Porphyrogeniti in Constantinople had, 〈◊〉 in an Inn was Christ born, as ready to receive all that come unto him, and in a hole of the earth, an under-ground den, as Justin Martyr, Epiphanius, Eusebius and Origen 〈◊〉 . In 〈◊〉 terrae foramine (saith S t Jerome, ad Marcill. tom. 1.) 〈◊〉 conditor natus est, hic involutus pannis, hic visus a pastoribus, hic adoratus a 〈◊〉 , hic circumcisus, &c. In this cell or hole was the worlds Creator born, swathed, visited, adored, circumcised.
They saw the young child]
For this Ancient of days, by joining his Majesty to our vileness, his power to our 〈◊〉 , suspended and laid aside his own glory, wherewith he was glorified with the Father before the world began, and voluntarily abased himself to the shape and state of a poor, feeble, helpless infant, that we might come to the fullness of the age in Christ.
With Mary his Mother]
Without any other assistance or attendance. Joseph haply was at work, or otherwise absent, lest the wise men should mistake him for the true father of the child.
Ana when they had opened their treasures, they presented unto him gifts]
No great matters to make him rich: for then, what needed the holy Virgin, at her Purification, to have offered two young Pigeons, as a token of her penury, that could not reach to a Lamb? Yet something it was; gold, frankincense and 〈◊〉 , (sent them in by a special providence of God) to help to bear their charges into Egypt, whither they were now to flee.
Gold, frankincense and myrrh]
The 〈◊〉 commodities of their 〈◊〉 , doubtless: thereby (as by a Pepper-corn, in way of homage or chief-rent) they acknowledged Christ to be the true Proprietary and Lord of all. Of the Elephant it is reported, that coming to feed, the first sprig he breaks, he turns it toward Heaven. Of the Stork Pliny tells us, that she offers the first-fruits of her young ones to God, by casting one of them out of the nest. God is content we have the benefit of his creatures, so he may have the glory of them: this is all the loan he looketh for: and for this as he indents with us, Psal. 50. 15. so the Saints restipulate, Gen. 28. 22. But he cannot abide that we pay this rent to a wrong Landlord, whether to ourselves, as Deut. 8. 17. or to our fellowcreatures, as they to their sweet hearts, Hos. 2. 5.
Gold, frankincense and myrrh]
Aurum, thus, myrrham, regique, hominique, Deoque. A 〈◊〉 of each, as Gen. 43. 11. Lycurgus made a law that no man should be over-costly or 〈◊〉 , in his offering of sacrifice, 〈◊〉 at 〈◊〉 he should grow 〈◊〉 of the charge, and give God over. Ought we not (saith one) often in soul to go with the wise men to Bethlehem, being directed by the star of grace, and there fall down and worship the little King: there offer the gold of charity, the frankincense of 〈◊〉 , the myrrh of pae 〈◊〉 : and then return, not by cruel Herod, or troubled Jerusalem, but another way, a better way, unto our long and happy home?
Verse 12. And being warned of God in a 〈◊〉 , &c. ]
Thus were they pulled, by a sweet 〈◊〉 , out of the Lions mouth, as Paul was: as Athanasius 〈◊〉 〈◊〉 〈◊〉 : as Luther also, and Q. Elizabeth of famous memory: for whose execution a warrant once came down under seal, Gardner being the chief engineer. And when, thorough a sea of sorrows, she had swom to the crown, treasons there were every year so many, that she said in Parliament, she rather marvelled that she was, then mused that she should not be. But no man is master of his own life, much less of another's, as our Savior told Pilate: See 〈◊〉 . 24. 22. My times are in thy hands, saith David, Deliver me from the hands of mine enemies, and from them that persecute me. So Q. Elizabeth at Woodstock, after a great deliverance, Lord, look upon the wounds of thy hands, said she, and 〈◊〉 not the work of thy hands. Thou hast written me down in thy book of preservation with 〈◊〉 own hand. Oh read thine own hand-writing, and save me, &c. And God heard her, and hid the silver thread of her precious life, in the endless maze of his bottomless mercies. M. Fox makes mention of one Laremouth, alias Williamson, Chaplain to Lady Anne of Cleeve, a Scotchman, to whom, in prison, it was said, as he thought, 〈◊〉 and go thy ways; whereto when he gave no great heed at first, the second time it was so said; upon this, as he fell to his prayers, it was said the third time likewise to him, which was half an hour after. So he arising upon the same, immediately a piece of the prison-wall fell down: And as the officers came in at the outer-gate of the prison, he leaping over the ditch escaped. And in the way meeting a certain beggar, changed his coat with him, and coming to the sea-shore, where he found a vessel ready to go over, was taken in, and escaped the search, which was straitly laid for him all the country over.
Verse 13. Behold, the Angel of the Lord appeareth to Joseph in a dream ]
Angels cannot enlighten the mind, or powerfully incline the will (that's proper to the holy Ghost to do) but, as 〈◊〉 and instruments of the holy Ghost, they can insinuate themselves into the fantasy (as here to Joseph ) stir up phantasms of good things, propound truth to the mind, advise and persuade to it, as Counselors, and inwardly instigate, as it were, by speaking and doing after a spiritual manner, suggesting good thoughts, as the apostate Angels do 〈◊〉 . How oft had we 〈◊〉 , had not these guardians hindered (as Michael opposed Satan) by removing occasions, or casting in good instincts into us, either asleep or awake, &c.
Take the young child, and flee into Egypt.]
Perhaps thorough that terrible and roaring wilderness of 〈◊〉 : However, this was a part of his passion; for, from his cratch to his cross, he 〈◊〉 many a little death all his life long. And as it is said of that French King, That he acted more wars, then others ever saw: so our Savior suffered more miseries, then we ever heard of. Banished hē was betime, to bring back his banished to Paradise that is above, their proper country; toward the which we groan and aspire, as oft as we look towards Heaven: waiting, as with stretched out necks, for the manifestation of the Sons of God: and saying with Siseras mother: Why is his chariot so long in coming? why tarry the wheels of his chariots? Make haste, my beloved, and be like a Roe or young Hart upon the mountains of spices.
For Herod will seek the young child to destroy him]
The 〈◊〉 in Herod, Rev. 12. 4. So Rev. 2 10. The Devil shall cast some of you into prison, &c. Is the Devil become a Justicer, to send men to prison? by his imps and instruments, (such as Herod was, that abuse their authority) Satan exerciseth his malice against the Saints, lending them his 7 heads to plot, and his 10 horns to push; but all in vain, Psal 2 5.
Verse 14. When he arose, he took the young child, &c.]
Whither God leads, we must cheerfully follow, though he seem to lead us, as he did Israel in the wilderness, in and out, backwards and forwards, as if we were treading in a maze: although we were to go with him into those places
And departed into Egypt]
A country, for its fruitfulness and abundance, anciently called, publicum Orbis horreum, the Worlds great granary or barn: And to this day, so far as the River waters, they do but throw in the seed, and have four rich harvests in less then four months, saith a late traveler. Hither fleeth the Son of God, as to a sanctuary of safety. And some say, that at his coming thither, all the Idols fell to the ground. Sure it is, that when the love of Christ once cometh into the heart, all the idol-desires of the world and flesh, fall to nothing. Hosea 14. 8.
Verse 15. And was there, till the death of Herod.
Which was a matter of two or three years at least. For Christ was born in the 32 of Herod's reign, fled when he was about two years old, or soon after his birth (as others are of opinion) and returned not till Herod was dead, after he had reigned 37 years.
That it might be fulfilled, that was spoken &c.]
When the old 〈◊〉 is cited in the New, it is not only by way of accommodation, but because it is the proper meaning of the places, both in the type and in the truth.
Verse 16. Then Herod when he saw that he was mocked ]
He had mocked them, and yet takes it ill to be mocked of them, to have his own measure: He never takes notice of this, that God usually maketh fools of his enemies; lets them proceed, that they may be frustrated; and when they are gone to the utmost reach of their tedter, pulls them back to their task, with shame.
Was exceeding wroth, and sent forth and 〈◊〉 ]
In their anger they slew a man, saith Jacob of his two sons, Cursed be their anger, for it was fierce, &c. Gen. 49. 6, 7. It is indeed the fury of the unclean spirit, that old manslayer, a very beast within the he art of a 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 man; a short 〈◊〉 , as we see in Saul, whom the Devil 〈◊〉 by this passion, Ephes. 4. 17. in Lamech, who slew a man in his 〈◊〉 , and boasted of it: as Alexander Phereus consecrated the Javeling wherewith he slew Polyphron: in David, who swore a great oath what he would do to Nabal, by such a time: And when Uzziah was smitten, for his carting the Ark, how untowardly spake he? (so did 〈◊〉 too) as if the fault were in God, (dogs in a chafe 〈◊〉 bark at their own masters.) Lastly, in Theodosius at Thessalonica, where being enraged at the slaughter of certain Judges, 〈◊〉 by sedition, he did to death at hand of seven thousand men. Anger begins in rashness, abounds in transgression, Prov. 29. 22. ends in repentance. Jonathan therefore rose from the table in fierce anger, 1 Sam. 20. 34. and to prevent further mischief, went into the field to shoot: And Ahasuerus, to slake the fire of his wrath conceived against Haman, walked into his garden, ere he pronounced anything against him, Esth. 7. 7.
All the children]
His own son also: which Augustus Caesar hearing of, said, It were better be Herod's swine then his son. So Philip King of France, ventured his eldest son twice in the wars against those ancient Protestants, the Albigenses, at the siege of Toulouse. And Philip K. of Spain, 〈◊〉 his eldest son Charles to be murdered by the cruel 〈◊〉 , because he seemed to favor Lutherans: For which, that mouth of blasphemy, the Pope gave him this panegyr, Non pepercit filio 〈◊〉 , sed dedit pro nobis, He spared not his own son, but gave him up for us.
According to the time which he had diligently inquired]
Some think, the wise men came before the Purification, but 〈◊〉 will have it well-nigh two years after. 〈◊〉 was curious in the search, that he might make sure work: but God 〈◊〉 him. I kept the ban-dogs at staves-end (saith Nicol. Shetterden, Martyr) not as thinking to escape them, but that I would see the foxes leap above ground for my blood, if they can reach it, &c.
Verse 17. Then was fulfilled that which was spoken ]
Fulfilling of Prophecies is a-convincing argument of the divinity of the Scriptures. Mises had fore-told, that God should dwell between Benjamins shoulders. This was fulfilled 440 years after, when the Temple was set up in the Tribe of Benjamin: so the prophecies of the coming of Christ, and of Antichrist, and others in the Revelation, which we see daily accomplished.
Verse 18. Lamentation, weeping and great mourning ]
How impatient was Jacob in the loss of Joseph, David of 〈◊〉 , &c? Grief for sin (then which 〈◊〉 more deep and soaking) is set forth by this unparalleled lamentation. Zech. 12. 10. 〈◊〉 . 5. 4. 〈◊〉 are they that mourn, as men do at the death of their dearest children. But let such say to God, as S t 〈◊〉 adviseth a friend of his in like case, Tulisti liberos, 〈◊〉 ipse 〈◊〉 : non contristor quod recepisti: ago 〈◊〉 quod 〈◊〉 : Thou hast taken away whom thou hadst given me: I grieve not that thou hast taken them, but praise thee, Lord, that was pleased to give them.
Rachel weeping]
That is, 〈◊〉 , in the way whereto Rachel died in child-birth, and was buried, Give me children, or 〈◊〉 I die: Give her children, and yet she dies.
For her children]
Those dear pledges and pieces of ourselves; called Chari by the Latins, and 〈 in non-Latin alphabet 〉 by the Greeks, darlings, in whom is all our delight, Ezek 〈◊〉 24. 25. yet are they certain cares, but uncertain comforts.
And would not be comforted]
This confutes him in Plautus, that said, Mulier nulla 〈◊〉 cordicitus ex animo. These mourned beyound measure, utterly refusing to be comforted by any fair words of the murderers, excusing the matter (likely) to the miserable mothers, and promising amends from the King by some other means, or by any other way. But immoderate sorrow, for losses past hope of recovery, is more sullen then useful: our stomach may be bewrayed by it, not our wisdom: and although something we may yield to nature, in these cases, yet nothing to 〈◊〉 .
Because they were not]
A just judgment of God upon them for their unnaturallnesse to the Son of God, whom they shut our into a stable. The dullness and 〈◊〉 of these 〈◊〉 required thus to be raised and roused up, as by the sound of a Trumpet, or report of a Musket. Happy for them, if they had hearts to hear the rod, and who had appointed it. But we many times mistake the cause of our misery, groping in the dark as the Sodomites, crying out upon the instrument, seldom reflecting; our minds being as ill set as our eyes, we turn neither of them inwards.
Verse 19. But when 〈◊〉 was dead ]
Not long after this butchery at Bethlehem, he fell into a foul and 〈◊〉 disease, whereof he died: so did Sylla that bloody man before him: so did Maximinus and others after him; John de 〈◊〉 a cruel 〈◊〉 and Inquisitioner, (who used to fill 〈◊〉 boots with boiling grease, and so putting them upon the legs of those whom he examined, to tie them backward to a form with their legs 〈◊〉 down over a small fire, &c. ) was smitten by God with an incurable disease, so loathsome, that none could come nigh him, so swarming with vermin and so rotten, that the flesh fell away from the bones by piece-meal, &c. Twiford (who was executioner of Frith, Bayfeild, Bainham, Lambert and other good men) died rotting above ground, that none could abide him. So did Alexander the cruel 〈◊〉 of New-gate, and John Peter his son in law, who commonly, when he would affirm anything, used to say, If it be not true, I pray God I rot ere I die. Stephen Gardner rejoicing upon the news of the Bishops burnt at Oxford, was suddenly ceized by the terrible hand of God as he sat at meat; continuing, for the space of 15 days, in such intolerable torment, that he could not void by ordure, or otherwise, anything that he received; whereby his body being miserably inflamed (who had inflamed so many good Martyrs before) was brought to a wretched end; his tongue hanging out all black and 〈◊〉 , as Archbishop 〈◊〉 did 〈◊〉 him, But to return to Herod: when he saw he should die indeed; that there might not be no mourning at his funeral, he commanded the 〈◊〉 Nobility (whom he had 〈◊〉 for that purpose in the Castle of 〈◊〉 ) to be all 〈◊〉 as soon as ever he was dead. And being at point of death, he 〈◊〉 his son Antipater to be executed in the prison, whom but a 〈◊〉 afore, he had declared heir of the Kingdom. In November 1572. appeared a new Star in Cassiopeia, and continued 16 〈◊〉 . Theodor Beza 〈◊〉 applied it ( 〈◊〉 M r 〈◊〉 ) to that Star at Christ's birth, and to the infanticide there, and warned Charles 〈◊〉 9 th to beware in this verse,
Behold, an Angel]
Glad of an office to serve the Saints, Heb. 1. 14. They rejoice more in their names of office, then of honor: to be called Angels, Watchmen, &c. then Principalities, powers, &c. It was long 〈◊〉 Joseph heard from 〈◊〉 , but God's time, he knew, was the best, And although he leave his people, to their thinking, yet he forsakes them not. Not 〈◊〉 he doth 〈◊〉 , saith the Author to the Heb.
Verse 20. For they are 〈◊〉 , which 〈◊〉 the young 〈◊〉 life ]
God hid him as it were, for a little moment, until the indignation was 〈◊〉 . So he did 〈◊〉 , Baruch, 〈◊〉 , Luther in his Patmos, (as he used to call the 〈◊〉 of 〈◊〉 , ) where when the Pope 〈◊〉 excommunicated him, and the Emperor proscribed him, the Lord put into the heart of the 〈◊〉 of Saxony to hide him for 〈◊〉 months. In which 〈◊〉 the 〈◊〉 died, the Emperor had his hands full of the French wars, and the Church thereby obtained an happy Halcyon. At which 〈◊〉 a pretty spectacle it was to behold Christ striving with Antichrist for 〈◊〉 . For whatsoever the Pope and his Champions could do to the contrary, all fell 〈◊〉 rather, as 〈◊〉 Philippi, unto the 〈◊◊〉 of the Gospel. So was it here in Q. Mary's time: do what they could, the Christian Congregation in London were, sometimes forty, sometimes a hundred, sometimes two hundred. I have heard of one (saith M. Fox ) that being sent to them to take their 〈◊〉 , and to espy their doings, yet in being among them was converted, and cried them all mercy. 〈◊〉 hearing that the 〈◊〉 lay a dying, hasted home from London to burn those six that he had in his cruel custody. Those were the last that were burnt. Many others escaped by the Queens 〈◊〉 .
Verse 21. And be arose &d. and 〈◊〉 into the land of Israel ]
Glad they were got out of 〈◊〉 a hell 〈◊〉 Egypt: 〈◊〉 the Israelites having been for a time, 〈◊◊〉 with them a golden Calse: 〈◊〉 brought home two; and these good 〈◊〉 could not but get and gather 〈◊〉 or 〈◊〉 . Hence David's 〈◊〉 at 〈◊〉 , 〈◊〉 〈◊〉 at 〈◊〉 , 〈◊〉 wish 〈◊◊◊〉 in the wilderness, 〈◊◊◊◊◊◊〉 and 〈◊〉 〈◊◊◊〉 , those 〈◊〉 〈◊〉 , of 〈◊〉 it might 〈◊〉 , as Aaron of 〈◊〉 people, that they were 〈◊◊〉 upon 〈◊〉 , Exod. 32. 22. 1 〈◊〉 . 〈◊〉 . 19. 〈◊〉 some of the 〈◊◊◊〉 ( 〈◊〉 〈◊〉 the 〈◊〉 ) and 〈◊◊◊◊〉 〈◊◊〉 , that, if it 〈◊◊◊〉 may 〈◊◊◊◊〉 Egypt.
Verse 22. But when he heard that Archelaus ]
Neither good egg, nor good bird, as they say. Caracalla, (saith Dio ) nihil 〈◊〉 boni, quia id non didicerat, quod ipse fatebatur: never thought of any good, for he had never learned it. No more had this Archelaus. Pope Paul the third, when his son Farnesis had committed an unspeakable violence on the Person of Cosmus Chaerius Bishop of Fanum, and then poisoned him, held himself excused, that he could say, Haec vitia, me non 〈◊〉 , didicit: He never learned this of the father. But Archelaus though he could never attain to his fathers craft, yet he had learnt his cruelty. Feirce he was, but foolish; savage, but silly, a slug, a 〈◊〉 , an evil beast: wherefore the Jews soon rebelled against him; and Augustus (after ten years abuse of his authority) 〈◊〉 him to Vienna, or, as others say, to Lions in France: setting up in his stead his brother Herod, the same that derided and set at 〈◊〉 our Savior at his passion, as S t Jerome writeth.
Verse 23. And 〈◊〉 came and dwelt in a city called Nazareth ]
Hence an opinion among the people, that he was borne there, and so could not be the Messias, as the Pharisees on that ground persuaded: for can any good come out of Nazareth? The devils also, though they confessed him the Holy One of God, Mark. 1. 24. 25. Yet they cunningly call him Jesus of Nazareth, to nourish the 〈◊〉 of the multitude, that thought he was borne there, and so not the Christ. When one commended the Popes legate at the Council of Basil, Sigismund the Emperor answered, Tamen 〈◊〉 est. So let the devil speak true or false, fair or foul; yet he is a devil still: beware of him.
That it might be fulfilled which was spoken by the Prophets]
For the book of Judges was written by 〈◊〉 Prophets, in several ages. And there be very grave Authors of opinion, that Ezra (that skillful scribe,) either himself alone, or with the help of his colleagues godly and learned men like himself, inspired by the holy Ghost, compiled and composed those books of 〈◊〉 , Judges, 〈◊〉 , and Kings, out of diverse Annals, preserved by the Churches of those ages, wherein those things were acted.
He shall be called a Nazaren]
That great Victory, whereof 〈◊〉 and the rest of his order were but 〈◊〉 and shadows. The very name signifieth one separate and set apart from others, as 〈◊〉 was separate from his brethren, Gen. 49. 26. And it is 〈◊〉 to three sorts of men, usually set above others, (as Divines have well observed.) 1. To such as are set apart to 〈◊〉 sanctimony, as the high-Priest, whose crown is called Nezer, Exo. 29. 6. 2. To such as in dignity and authority are set above others, as Kings, whose diadem is called Nezer, 2 Sam. 1. 10. 3. To such as were separated by some religious vow, as to the order of the Nazarites, whose hair increasing on their heads, as an external sign of their vow, was called Nezer, 〈◊〉 . 6. 18. As for our Savior, it is not likely that he 〈◊〉 his hair; 〈◊〉 the 〈◊〉 saith (in that age) it was uncomely for men to 〈◊〉 long hair. It was enough for him, that he was a 〈◊〉 , in the truth and substance of that Law; and a singular comfort it is to us, that although we have broken our vows, and so deeply gashed our consciences, as Jacob did, yet so long as it is of infirmity and forgetfulness, not of obstinacy and maliciousness, this famous Nazarite, this arch-votary, hath expiated our defaults in this kind; 〈◊〉 through him we are in God's sight, as Ierusalms Nazarites, Lam. 4 7. Purer then the snow, and whiter then the milk. And therefore since God thinks not the worse of us, let not us think the worse of ourselves, for the involuntary violation of our vows.
CHAP. III.
Verse 1. In those days came John the Baptist. ]
WHom Chrysologus fitly calleth, 〈◊〉 legis & 〈◊〉 , the bond or buckle of both Testaments. He standeth, as that Angel, with one foot on the sea (the law) and with the other foot on the land (the Gospel.)
Preaching in the wilderness of Judea,]
A place, wherein we find six cities with 〈◊〉 villages, Josh. 15. 61. But called a wilderness, because more thinly inhabited. In which sense we may say of Germany, that Acheldama or field of blood, and many other once rich and fertile countries, that they are become a wilderness, war being a tragedy that always 〈◊〉 eth the stage whereon it is acted: but for the wickedness of them that dwell therein it is, that a 〈◊〉 full land is turned into 〈◊〉 wilderness, saith David. And the Heathen 〈◊〉 saith little 〈◊〉 , when he tells us that the ruin and rubbish of Troy, are set by God before the eyes of 〈◊〉 , for an example of that rule, that, Great 〈◊〉 have great punishments. Now alterius perditio sit tua cautio, saith an Ancient, Not to be warned by others, is a sure presage of ruin. Scipio beheld and bewailed the downfall of Rome, in the destruction of Carthage. And when Hannibal was beleaguering Saguntum in Spain, the Romans were as sensible thereof, as if he had been then beating upon the walls of their Capitol. A storm, ofttimes, begins in one place, and ends in another. When the sword rides circuit (as a Judge) it is in commission, Ezek. 14. 17. Ier. 47. 6, 7. And, When I begin (saith God) I will make an end, 1 Sam. 3. 12. We cannot but fore-see a storm, unless we be of those in Bernard, who seek straws to put out their eyes withal. If we break not off our sins by repentance (that there may be a lengthening of our tranquility ) a removal of our Candleslick may be as certainly foreseen and fore-told, as if visions and letters were sent us from heaven, as once to the Church of Ephesus. God may well say to us, as to them of old, Have I been a wilderness unto Israel, a land of darkness? Or, as Themistocles to his Athenians, Are ye weary of receiving so many benefits by one man? Bona à tergo formosissima. Our sins have long since solicited an utter dissolution and desolation of all; and that we should be made a heap and a hissing, a waste and a wilderness: Quod Deus ave • tat.
Verse 2. And saying, Repent ye ]
Change your minds now at the preaching of the Gospel, as they changed their garments at the promulgation of the Law, Rent your hearts and not your garments, plough up the fallows of your hearts; grieve for your sins, even to a transmentation, as those Corinthians did, and as Simon Peter counseled Simon Magus, that snake that had cast his coat, but kept his poison. For although he ca • ried the matter so cleanly and cunningly, that Philip took him for a true convert, and baptized him; yet Peter soon saw that he was in the gall or venom of bitterness (for the word used, Deut. 29. 18. whereunto the Apostle alludes, signifieth both) and therefore prescribes him an Antidote, the very same that John doth here, this generation of vipers, Repent, if perhaps the thoughts of thy heart may be forgiven thee. His wicked thought is called 〈 in non-Latin alphabet 〉 , the godly change of mind that the Apostle persuadeth him unto, is called 〈 in non-Latin alphabet 〉 , he that by some mischance hath drunk poison, must cast it up again as soon as he can, ere it get to the vitals. Repentance is the souls vomit, which is the hardest kind of physic, but the wholesomest. Happy is he, that by the dung-port of his mouth (in a sorrowful confession) can disburden himself of the sin that both clogs and hazards his soul to death eternal. We r • n from God by sin to death, and have no other way to return, but by death to sin.
For the kingdom of heaven is at hand.]
q. d. Ye have a price put into your hands, a fair opportunity of making yourselves forever. Will ye (like the vine and olive in • othams parable) not leave your sweetness and fatness, your dilecta delicta, beloved sins, although it be to reign, yea and that in God's kingdom? Knowest thou not that the goodness of God should lead thee to repentance? Is there not mercy with God therefore, that he may be feared? should not men rent their hearts, because God is gracious, and turn to the Lord, because he will multiply pardon? To argue from mercy to liberty, is the devils logic; and makes God repent him of his favors to such, as David did of his kindness to Nabal. Rather we should argue from mercy to duty, as Joseph did to his master in a temptation: from deliverance to obedience, with David, Psal. 116 8, 9. And therefore return to our fathers house, with the Prodigal, because there is bread enough; therefore repent, because his Kingdom is at hand, and would be laid hold on. As John Baptist was Christ's fore-runner into the world: so must repentance be his fore-runner into our hearts.
Verse 3. For this is he which was spoken of. ]
Whether these be the words of the Baptist, or of the Evangelist, it appears not, skills not. The most say, of the Evangelist concerning the Baptist.
By the Prophet Isaiah.]
Thus one Testament infolds another, as those wheels in Ezekiel: And the Law preacheth faith in Christ, as well as the Gospel, Rom. 10. 6. 7.
The voice of one crying]
Loudly and lustily; lifting up his voice as a trumpet, or as the sound of many waters. Semblably S. Paul was ordained to be a crier, 1 Tim. 1. • 1. and so is every faithful Preacher, 2 Tim. 4. 2. He must cry, and be instant, stand to the work, and stand over it; Sta cum diligentia, saith the Syriac there, clangite, clamate, Jer. 4. 5. Ye have to do with deaf men, dead men, living carcases, walking sepulchers of themselves. Now therefore as our Savior lifted up his voice, when he said, Lazarus, come forth: So must Christ's Ministers (when they speak to such as lie rotting and stinking in the graves of their corruptions) cry aloud, Awake thou that sleepest, and stand up from the dead, that Christ may give thee light. Ecclesia (the Church) is a word in use among the Athenians, and signifies an Assembly of Citizens, called out of the multitude (as it were) by name, or in their ranks, by the voice of the public Crier, to hear some speech or sentence of the Senate. The Church in like sort is a company called out of the kingdom of Satan, by the voice of God's Ministers, as it were criers, to hear the doctrine of the Gospel revealed from heaven. There are that observe, that John Baptist entered upon his calling in the year of Jubilee, which used to be proclaimed by a Crier with the sound of a trumpet, and that in allusion thereunto, he is called, The voice of a crier.
Prepare ye the way of the Lord.]
〈◊〉 the terrors of the Lord to seize upon your souls: take not up bucklers against the strokes of God's Law: bring not your buckets to quench the motions of his Spirit, knocking at your hearts by the hammer of his Word: Make much of the least beginnings of grace, even those they call repressing; since they prepare the heart for conversion. Open the everlasting doors, that the King of glory may come in, that Christ may dwell in your hearts by faith. As Esther leaned upon 〈◊〉 two maids, when she came before the King: So let the soul 〈◊〉 upon attrition of the Law, and contrition of the Gospel: so 〈◊〉 the King of glory stretch out the golden Scepter of his grace, and we shall live. As John Baptist was Christ's fore-runner into the world: so must repentance be his fore-runner into our hearts: for he that repenteth not, the Kingdom of God is far from him: he cannot see it, for his lusts that hang in his light.
Make his paths straight.]
Walk exactly, precisely, accurately, 〈◊〉 line and by rule; walk as in a frame, make straight steps to your feet, or else there is no passing the strait gate: so strait, that as few can walk in it, so none can halt in it, but must needs go upright. Plain things will join in every point one with another; not so 〈◊〉 and rugged things. In like sort, plain spirits close with God's truths, not those that are swoln, &c. The old heart will never hold out the hardship of holiness.
Verse 4. And the same John had his raiment of Camels hair. ]
Suitable to Elias (in whose spirit and power he came) who was thus habited. So those worthies, of whom the world was not worthy, wandered about in 〈◊〉 - 〈◊〉 and Goat- 〈◊〉 : but they were like the Ark, without, covered with Goats-hair, within, all of pure gold. God clothed our first parents in leather, when there was means of better clothing, to humble them, 〈◊〉 : and to shame all such as are proud of their clothes, which are the ensigns of our shame, and came in with sin, as it's 〈◊〉 .
And a leathern girdle about his 〈◊〉 .]
So had Elias, and God takes notice of it, and records it: when the pomp and pride of many Monarchs lie hid in obscurity, buried in oblivion. Such love beareth the Lord to his people, that everything in them is remarked and registered. He thinks the better of the very ground they go upon, Psal. 87. 2, 3, 4, 5, 6. their walls are ever in his sight, and he loveth to look upon the houses where they dwell, Isa. 40. 16.
And his meat was locusts.]
These creatures have their name in Greek from the top of the ears of 〈◊〉 , which, as they fled, they sed upon. That they were man's meat in those Eastern Countries appears, Levite. 11. 22. and Pliny testifieth as much. Course meat they were: but nature is content with little, grace with less. Cibus & potus sunt divitiae Christianorum, saith that Father. 〈◊〉 and water with the Gospel are good cheer, saith another. 〈◊〉 Savior hath taught us to pray for bread, not for manchet 〈◊〉 junkets, but down right household bread: and himself gave thanks for barley-bread and broiled fishes. A little of the creature will serve turn to carry thee thorough thy pilgrimage. One told a Philosopher, If you will be content to please Dionysius, you need not feed upon green herbs. He replied, And if you can feed upon green herbs, you need not please Dionysius; you need not flatter, comply, be base, &c. The Ancients held green herbs to be good cheer: and accounted it wealth enough, 〈 in non-Latin alphabet 〉 , not to be 〈◊〉 , nor cold, saith 〈◊〉 . But what 〈◊〉 were 〈◊〉 Jews that for 〈 in non-Latin alphabet 〉 , locusts, read 〈 in non-Latin alphabet 〉 , sweetmeats, as Epiphanius noteth against the Ebionites. The best, we see, are liable to be belied.
And wild honey,]
Such as naturally distilled out of trees; as did that which Jonathan tasted with the tip of his rod, called honey of the wood, 1 Sam 14. 27. God made 〈◊〉 suck honey out of the rock, and oil out of the flinty rock, Deut. 32. 13. Hence Judea was called, Sumen totius orbis. And Strabo, that spitefully affirmeth it to be a dry, barren country, had not so much ingenuity as that railing Rabshakeh, 2 King. 18. 32.
〈◊〉 5. Then went out to him Jerusalem ]
Hitherto the prosopography of 〈◊〉 Baptist: Follows now the resort that was made unto him; for by his divine doctrine and austere life, he had merited among many to be taken for the Messiah, Joh. 1.
And all Judea]
That is, very many, as the word ( All ) is many times elsewhere taken in the New Testament.
And all the 〈◊〉 round about Jordan.]
Stirred up by the noise of that new preacher. So sundry amongst us will be content 〈◊〉 hear, if there, go a great report of the man; or, if he deliver some new Doctrine; or, deal in deep points, as Herod, Lu. 23. 8. But these soon grow weary, and fall off, as those Jews did from John, for the which they were justly taxed by our 〈◊〉 .
Verse 6. And were baptized of him in Jordan. ]
Baptizing of 〈◊〉 was in use among the Jews, before the days of John Baptist. From this custom (saith Broughton ) though without commandment, and of small authority, Christ authorizeth a seal of entering into his rest, using the Jews weakness as an allurement thither. As from bread and wine, used with the Paschal Lamb, being without all commandment of Moses, but resting upon the common reason given by the Creator, he authorizeth a seal of his flesh and blood.
In Jordan]
At Bethabara, Joh. 1. 28. that is, at that very place, where the people of Israel passed over Jordan, and 〈◊〉 the Land. Baptism then was there first administered, where it had been of old fore-shadowed. Here also we see, that the acts of 〈◊〉 and Jesus took their happy beginning, at one and the same place. And like as the people, after they had passed over 〈◊〉 , 〈◊〉 circumcised, before they received the Land by lot of inheritance: So, after we have been baptized, and thereby enrolled among the Citizens of the new Jerusalem, the 〈◊〉 of sin, and super fluity of 〈◊〉 must be daily pared off by the practice of mortification ere we can come to the Kingdom of Heaven.
Confessing 〈◊〉 sins]
In token of their true repentance. For as only the man, that is wakened out of his dream, can tell his dream; so only he that is wakened out of his 〈◊〉 , can clearly 〈◊〉 them. And this confession of sin, joined with confusion of sin (without the which, confession is but wind, & the drops of contrition, water) is that which in baptism we restipulate. Not the putting away of the 〈◊〉 of the 〈◊〉 , but the 〈◊〉 answer of a good conscience toward God, 1 〈◊〉 . 3. 21. A 〈◊〉 , 〈◊〉 conscience, a heart 〈◊〉 from wickedness in this 〈◊〉 of regeneration, the baptism of repentance, the washing of the new birth, the being baptized with the holy Ghost and with fire, this saveth, saith S. Peter. Not as the efficient cause of salvation, for that is Christ alone: nor yet as a 〈◊〉 instrument, for that's faith alone: but only as a 〈◊〉 of the saved, and a pledge of their salvation. As on the other side, God will not own a viperous brood, though baptized, that bring not forth fruits meet for repentance. To such, baptism is not the mark of God's child, but the brand of a fool, that maketh a vow, and then breaketh it, Eccles. 5. 3. For the font is Beersheba, The well of an Oath: and there we swear (as David did) to keep God's righteous judgments. Now, if Zedekiah and 〈◊〉 paid so dear for their 〈◊〉 , for their fast and loose with men; how will God revenge the quarrel of his Covenant? The Spanish converts in Mexico remember not anything of the promise and profession they made in baptism, save only their name, which many times also they forget. In the Kingdom of Congo in Africa, the Portugals, 〈◊〉 their first arrival, finding the people to be 〈◊〉 , 〈◊〉 God, did induce them to a profession of Christ, and to be baptized in great abundance, allowing 〈◊〉 the principles of religion; till such time as the Priests pressed them to lead their lives according to their profession: which the most part of them in no case enduring, returned again to their Gentilism. Such renegadoes we have amongst us, not a few; that give themselves up to Christ, Quoad Sacramenti perceptionem, by external profession, but when it comes once ad 〈◊〉 sanctificationem, to 〈◊〉 of 〈◊〉 , there they leave him in the open field, forsaking their colors, renouncing their baptism, and running away to the enemy. Now for such there is but one law, and it is Martial law, Heb. 10. 39. If any with draw, or 〈◊〉 from his Captain (as the military 〈◊〉 there used importeth) he doth it to perdition; he is even a son of perdition, as 〈◊〉 ; who was 〈◊〉 indeed, as well as Peter, but better he had not. As it had been better for him, never to have been born, so, being born, never to have been circumcised, and thereby bound to the Law. Unregenerate Israel is as 〈◊〉 , Amos 9. 7. And it had been happy that font water had never been spilled on that face, that is afterwards hatched with impudent 〈◊〉 , Ier. 3. 3, 4. 5.
Verse 7. But when he saw many of the Pharisees and Sadducees. ]
Two leading sects among the Jews, but notable hypocrites, yet pressing to the ordinances. A Doeg may set his foot as far within the Sanctuary as a David, and let him. He may be caught, as those catch-poles sent to apprehend our Savior, as Saul's messengers coming to Naioth were turned from 〈◊〉 to Prophets: Come (saith Latimer ) to the holy Assemblies, though thou comest to 〈◊〉 ; for God, perhaps, may take thee napping.
He said unto them, O generation of vipers]
Or adders, which are outwardly specious, inwardly poisonous: so are all hypocrites a mere outside: but God will wash off their paint with rivers of brimstone. Of the viper it is said, that when he hath 〈◊〉 a man, he makes haste to the water, and drinks or dies for it. So did these Pharisees to baptism, hoping, by the 〈◊〉 done, to avoid the wrath to come, But a man 〈◊〉 go to hell 〈◊〉 font-water on his face: unless with the water of baptism he have grace to quench the fiery darts of the devil: as that holy virgin, whereof Luther reports, that she beat back Satan's temptations with this only argument, I am a Christian. The enemy quickly understood (saith he) the 〈◊〉 of baptism, and the value of that vow, and fled from her. There are that boast and bear themselves bold on their Christendom; but hath not many a ship, that hath been named Safe-guard and Good-speed, miscarried at sea, or fallen into the hands of pirates? This generation of vipers conceited themselves to be Abraham's seed: so do many of the Serpents seed nowadays, because of their baptism; but all in vain, unless they walk in the steps of that faith of our father Abraham. The old Serpent hath slung them, neither is there any antidote for such, but the flesh (not of the biting viper, but) of the slain Messiah, fore-shadowed by the brazen Serpent. See Isa. 27. 1. God hath promised to break for us the Serpents head, who hath so deeply set his limbs in us: yea, with his sore, and great and strong sword, to punish Leviathan that piercing Serpent, and to 〈◊〉 the dragon that is in the sea.
Who hath fore-warned you?]
Who hath privily and under-hand, as it were, shown you, and set you in a course of avoiding the danger, that hangs over your heads, as by a twined thread. The wrath of God is revealed from heaven, and hell hath enlarged herself, and even gapes for you: who gave you an inkling thereof, and sent you hither for help, &c?
From the wrath to come]
Called the damnation of hell, Chap. 23. 23. which hath torments without end, and past imagination. For, Who knoweth the power of thine anger, saith David? Even according to thy fear, so is thy wrath. That is, as I conceive it, Let a man fear thy wrath never so much, he is sure to feel a fair deal more thereof, then ever he could have feared. When but a drop of God's displeasure lights upon a poor soul in this present world. What intolerable pain is it put to? The spirit of a man may sustain his infirmity, saith Solomon, q. d. some sorry shift a man may make to rub thorough an outward affliction, and to bear it off by head and shoulders, But a wounded spirit who can bear? q. d. the stoutest cannot possibly stand under it: there's no proportion between the back and the burden; 〈◊〉 able to crush and crack the mightiest amongst us. Judas chose an halter rather then to endure it: and well he might, when as Job (with whom God was but in jest, in comparison) preferred strangling, and any death before such a life. But all this (alas) is but present wrath, and nothing at all to the wrath to come. A phrase of speech that involves and carries in it stings and horrors, woe and alas, flames of wrath, and the worm that never dieth, trembling and gnashing of teeth, seas of vengeance, rivers of brimstone, unutterable and unsufferable tortures and torments. We read of racking, roasting, hanging, stoning, putting men under harrows of iron, and saws of iron, scratching off their flesh with thorns of the wilderness, pulling their skins over their ears, and other exquisite and unheard of miseries that men have here been put unto. But what's all this to the wrath to come? not so much as a flea-biting, as a prick with a pin, or fillip with a finger: no, though a man should go thorough a thousand cruel deaths every hour, his whole life throughout. Oh bless and kiss that blessed Son of God, that bore for us the brunt of this unsupportable wrath, even Jesus that delivered us from the wrath to come, 1 Thess. 1. 10. And shun sin, that draws hell at the heels of it. Is it nothing to lose an immortal soul to purchase an ever-living death?
Verse 8. Bring forth therefore fruits ]
q. d. You cannot wash your hands in innocence, wash them therefore in tears: there's no way to quench hell flames, but by the tears of true repentance; to prevent the wrath to come, but by bearing those fruits of righteousness that are by Christ Jesus to the glory and praise of God, Phil. 1. 11. Optima & 〈◊◊〉 est nova vita, saith Luther. Which saying, though condemned by Pope Leo, is certainly an excellent 〈◊〉 .
Meet for repentance.]
That weigh 〈◊〉 as much as repentance, that may parallel, and 〈◊〉 it to be right, 〈◊〉 and evidence it to be a repentance never to be repented of. There is no grace but hath a 〈◊〉 . See therefore that your graces be of the right stamp, an effectual faith, 〈◊〉 love, patient hope, &c. as the Apostle hath it. See that your performances and whole course be such as becomes repentance, and may justify it; as may bear weight in the balance of the sanctuary, and amount to as much as repentance comes to. And 〈◊〉 your righteousnesses be but as a 〈◊〉 clout, and your works at best (if tried by the fire of the Word) would burn (which made 〈◊〉 Nehemiah to pray for pardon of his reformations) yet upon your true repentance for the evil that cleaves to your best works, your 〈◊〉 may be saved from the wrath to come; yea they are such as accompany salvation, and comprehend it, as the 〈◊〉 Scholiast expounds that text. Labor there fore to 〈◊〉 a heart full of goodness, as those Romans, Chap. 15. 14. and a life full of good works, as Tabitha, Act. 9. 33. such as may beseem amendment of life.
Verse 9. And think not to say within yourselves. ]
Hypocrites are never without their starting-holes, out of 〈◊〉 they must be ferretted. There are infinite turnings and windings in the heart of man, studious of deceiving itself by some paralogisme. Therefore the Apostle so oft premiseth, Be not deceived, when he reckons up reprobates, 1 Cor 6 9. Eph. 5. 6 &c.
We have Abraham to our father]
What of that? so had Ishmael an 〈◊〉 , Esau a castaway, &c. External privileges profit not, where nothing better can be pleaded. 〈◊〉 the fool was of the line of faithful Caleb, Qui 〈◊〉 post me, Followed me fully, 〈◊〉 God, Numb. 14. 24. Virtue is not, as lands, inheritable. Why should these men brag they had Abraham to their father, when they might have observed, that God had raised up of this stone, a son to Caleb?
God is able]
His power is, 1. Absolute, whereby he can do more then he doth. 2. Actual, whereby he doth that only that he willeth. Some things he can do, but will not, as here, and 〈◊〉 26. 53. Rom. 9. 18. Some things he neither will nor can, 〈◊◊〉 lie, to die, to deny himself. 2 Tim. 2. 13. 〈◊〉 . 1. 3. Heb. 6. 17. for these things contradict his 〈◊〉 , and imply impotency. But whatsoever he 〈◊〉 , without impediment he 〈◊〉 , Isa. 46. o Psal. 115. 3.
Of these stones to raise up children to Abraham.]
This he could do, though he will not. And yet he doth as much as this, when he takes the stone out of the heart: when of carnal he makes us a people created again, Psal. 102. 18. when cut of a hollow person (one as empty and void of heart, as the hollow of a tree is of 〈◊〉 ) is fetched out heart of oak, and of a wild asse-colt-born, is made a man: See both these similitudes, Job 11. 12. It was a strange change that Satan mentioned and motion'd to our Savior of turning stones into bread. But nothing so strange as turning stony hearts into hearts of flesh. This is a work of God's Almighty power, the same that he put forth in raising Christ from the dead, Ephes. 1. 19. (where the Apostle, the better to set forth the matter, 〈◊〉 a six-fold gradation in the Original) and in creating the world, 〈◊〉 . 51. 10. 2 Cor. 5. 17. The Prophet Isaiah tells us, That he plants the heavens, and lays the foundation of the earth, that he may say to Zion, Thou art my people. And although man's heart be an emptiness, as in the Creation, as herbs in Winter, or as a breathless clod of earth, yet that hinders not, 〈◊〉 the Prophet.
Verse 10. And now also is the axe laid to the root of the tree. ]
q. d. God is now taking aim where to hit, and how to fell you: as a man layeth his axe at that very place that he intends to to smite at) he seeth well enough that all his patience and pains in digging, in dunging, and in dressing you, is to no purpose. He comes seeking fruit from time to time, but findeth none, Luk. 13. 7. Now therefore he hath laid down his basket, and taken up his axe, as resolved to ruin you, unless present course be taken. Neglect not the present Now, lest ye be cut off forever. God will not always serve you for a 〈◊〉 -stock. Since ye have a Preacher, repent or perish. Let this spring distinguish between dead and living trees.
Every tree that bringeth not forth good fruit.]
So God is graciously pleased to style our poor 〈◊〉 ; in every of which there is something of his, as well as something of our own. That which is his, he accepts: that which is ours he pardons. But good it must be, quoad fontem, the Spirit of God: and quoad finem, the glory of God. Negative 〈◊〉 serves no man's tur, to save him from the axe. It is said of 〈◊〉 , that the 〈◊〉 of the Priscillian heresy, was all the virtue that he had. The evil servant did not riot cut his talent: those reprobates, Mat. 25. robbed not the Saints, but relieved them not. Moab and Ammon were bastardized and banished the sanctuary to the tenth generation, for a mere omission, because they met not God's Israel with bread and water in the wilderness: And Edom is sore threatened, for not harbouring them when scattered by the 〈◊〉 . Take we heed that live in the last age of the world, lest God hasten the calling of the Jews, and cast us off for our unfruitfulness, Rom. 11.
Verse 11. I indeed baptize you with water to repentance. ]
There is a twofold baptism, Heb. 6. 2. the doctrine of baptisms, viz, 〈◊〉 & flaminis, external and internal, the putting away of the pollution of the flesh, and the answer of a good conscience (purged from dead works) to Godward. When these two meet, when men are baptized with water to repentance, then baptism saveth, 1 Pet. 3. 21. that is, it effectually assureth salvation, whensoever by the Spirit and faith, the baptized comes to be united to Christ, and to feel the love of God shed abroad in his soul, whereby is wrought in him a spirit of 〈◊〉 , a grief 〈◊〉 sin, as it is an offense against God. And hereupon S. Peter saith, Baptism saveth, in the present tense: implying that it is of permanent and perpetual use; effectual to save and seal up the promises, whensoever we repent. From which happy time, baptism once received, remains a fountain always open for sin and 〈◊〉 uncleanness, to those that mourn over him, that bled over them; a laver of regeneration, a washing of the spirit, who 〈◊〉 clean water upon them: ridding and 〈◊〉 them from all their sins, past, present, and future. Provided, that they stand to the Covenant and order of baptism, in a continual renovation of faith and repentance, as occasion shall be offered. This doctrine of baptisms (now cleared by Divines) divers of the ancient Doctors understood not: which disheartened Piscator from spending much time upon them.
He that cometh after me.]
Whose Harbinger and Herald 〈◊〉 am, whose Prodromus and Paranymph, friend and 〈◊〉 I am, as the morning-star, 〈◊〉 -runs the Sun, with whose light it shineth.
〈◊〉 mightier then I]
And will easily out- 〈◊〉 me: He must increase, but I must decrease; and this is the complement of my joy, John. 3. 29, 30. To rejoice in the good parts of others, though it eclipseth thy light, and that from the heart, this is indeed to be able to do more then others: this is to excel others in any excellency whatsoever, if this be wanting.
Whose shoes I am not 〈◊〉 to bear.]
Christ thought 〈◊〉 worthy to lay his hand on his holy head in baptism, who thinks not himself worthy to lay his hand under Christ's feet. The more fit any man is for whatsoever vocation, the 〈◊〉 he thinks himself. Who am I? said Moses, when he was to be sent to Egypt: whereas none in all the world was comparably fit for that embassage. Not only in innumerable other things am I utterly unskillful, faith S. Augustine, but even in the holy Scriptures themselves (my proper profession) the greatest part of my knowledge is the least part of mine ignorance. I, in my little cell, saith Jerome, with the rest of the Monks my fellow-sinners, dare not determine of great matters. This is all I know, that I know nothing, said Socrates: and Anaxarchus went further, and said, that he knew not that neither, that it was nothing, that he knew. This is the utmost of my wisdom (said David Chytraeus ) that I see myself to be without all wisdom. And if I would at any time delight myself in a fool, saith Seneca, I need not seek far, I have myself to turn to. Thus the heaviest ears of corn stoop most toward the ground: Boughes the more laden they 〈◊〉 , the more low they hang: and the more direct the Sun is over us, the less: is our shadow: So the more true worth is in any man, the less self conceitedness; and the lower a man is in his own eyes, the higher he is in God's. Surely 〈◊〉 Baptist lost nothing by his humility and modesty here: for our Savior extols him to the multitude, Math. 11. and there are that doubt not to affirm (where they have it I know not) that for his 〈◊〉 on earth, he is dignified with that place in heaven, from whence Lucifer fell. Sure it is, That he that humbleth himself shall be exalted. If men 〈◊〉 us as we set selves, God values us according to our abasements. The Church was black in her own eyes, fair in 〈◊〉 , Cant. 1. 5—15.
With the holy Ghost, and with fire.]
That is, with that fiery holy Ghost, that spirit of judgment and of burning, wherewith the filth of the daughters of Zion 〈◊〉 washed away, Isa. 4. 4. that they may escape that 〈◊〉 fire, mentioned in the verse next following. This fire of the spirit must be 〈◊〉 from heaven, Lumen de lumine, from the father of lights, who giveth his spirit to them that ask it. It must be a coal from his altar, which when you have once gotten, your heart must be the hearth to uphold it; your hands, the tongs to build it; God's ordinances, the fuel to 〈◊〉 it; the Priests lips, the bellows to blow it up into a flame: So shall we find it (according to the nature of fire) 1. To illighten [ 1] us, as the least sparks of fire lightens it self at least, and may be seen in the greatest darkness. 2. To enliven and [ 2] revive us; for whatsoever is of the spirit is spirit, that is, nimble and active, full of life and motion. A bladder is a dull lumpish thing, so is a bullet: but put wind into the one, and fire to the other in a Gun, and they will flee far. Fire is the most active of all other elements, as having much form, little matter; and therefore the Latins call a dull dronish man, a firelesse man, which God cannot away with, What thou doest, do quickly, said our Savior to 〈◊〉 : So odious to him is dullness in any business. Baruch, full of the spirit, repaired the wall of Jerusalem earnestly, Nehem, 3. 20. Se accendit, he burst out into heat, and so finished his part in shorter time, I press toward the mark, saith Paul, 〈 in non-Latin alphabet 〉 , I persecute it, Phil. 3. 14. Never was he so mad in persecuting the Saints, Act. 26. 11. as after his conversion, he was judged to be, the other way, 2 Cor. 5. 13.
3. To assimilate: As fire turns fuel into the same property [ 3] with 〈◊〉 ; so doth the spirit inform the mind, conform the will, reform the life, transform the whole man more and more, into the likeness of the heavenly pattern, it spiritualizeth and 〈◊〉 us, as it were, into the same image from glory to glory, as the Sun (that fire of the world) by often beating with its beams, upon the pearl, makes it radiant and orient, bright and beautiful like itself. 4. To elevate and carry the heart heavenward, [ 4] as fire naturally aspireth, and the spark fleeth upwards, to kindle our Sacrifices, and make us heavenly-minded; to break out at length, though for a while it lie under the weight of sin, that doth so easily beset us: as fire may lie puffing and blowing under green wood, as almost smothered. 5. To purify us (as fire doth metals) from our dross, and to take away all our sin, 〈◊〉 . 1. 25. 1 Cor. 9. 11. For he is like a refiners fire, and like fullers [ 5] sope, Mal. 3. 2. whereby we are purified, by obeying the truth, unto unfeigned love of the 〈◊〉 , 1 Pet. 1. 22. 6, And that's the [ 6] least property of the holy Ghost and of fire (that I now insist upon) Congregat 〈◊〉 , segregat heterogenea; it unites them to 〈◊〉 , and separates them from sinners: for what communion hath light with darkness? It maketh division from those of a man's house, if not of his heart; and yet causeth union with Gentile, Barbarian, Scythian, if truly Christian, Coloss. 3. 11. Oh'get this fire from heaven: So shall you glorify God, Matth. 5. 16. and be able to dwell with devouring fire (which hypocrites cannot do, Isa. 33. 14.) get warmth of life and comfort to yourselves, give light and heat to others, walk surely as Israel did by the conduct of the pillar of fire, and safely, as walled with a defense of fire. And if any man shall hurt such, fire shall proceed out of their 〈◊〉 to devour them. So that a man were better anger all the witches in the world, then one of those that are baptized with the holy Ghost and with fire, &c. especially if they be much mortified Christians, such as in whom this fiery spirit hath done with the body of sin, as the King of Moab did with the King of Edom, Am. 2. 1. burnt its bones into lime.
Verse 12. Whose fan is in his hand ]
Though the devil and wicked men mightily strive to wring it out of his hand; for what, say they, need this shedding and this 〈◊〉 ? This distinguishing and differencing of men into Saints and sinners? Are not all the Lord's people holy? Is there any man lives and sinneth not? but yet there is as wide a difference between sinner and sinner, as is betwixt the bosom of Abraham, and, and the belly of hell. 1. The godly man projects not sin as the wicked doth; but is preoccupated by it, against his general purpose. 2. He arts not the sin that he acts: he sins not sinningly; he is not transformed into sins image, as the wicked are, Mica. 1. 5. His scum rests not in him, he works that out by repentance, that he committed with reluctance. 3. He is the better for it afterwards. His very sin (when be wailed and disclaimed) maketh him more heedful of his ways, more thankful for a 〈◊〉 , more merciful to others, more desirefull after the state of perfection, &c. Whence grew that paradox of M. John Fox, That his graces did him most hurt, and his sins most good. Whereas wicked men grow worse and worse, Deceiving and being 〈◊〉 , till at length by long trading in sin, being hardened by the deceitfulness thereof, they are utterly deprived of all (even passive) power of recovering themselves out of the devils snare; which is a conformity to the devils condition. This their covering therefore is too short. Christ's fan is in his hand to take out the precious from the vile; and the Ministers of Christ must separate (as the Priests of old did) the clean from the unclean, drive the chaff one way, and the wheat another: For what is the chaff to the wheat, saith the Lord? See this enjoined them, Isa. 3. 10, 11. Zwingli, as in his public lectures, he would very sharply 〈◊〉 sin; so ever and anon he would come in with this proviso, Probe vir, haec nihil ad te, This is nothing to thee, thou godly man. He knew that he could not beat the dogs, but the children would be ready to cry, whom therefore he comforted.
And he will thoroughly purge his floor]
That is, his Church, called God's threshing floor in Isaiah, because usually threshed by God with the flail of affliction. That is one way, whereby the Lord Christ doth purge his people, and separate between the Son that he loves, and the sin that he hates. This he doth also by his Word and Spirit: Sanctifying them by his truth, 〈◊〉 Word is truth, Joh. 17. And such were some of you, but ye are washed, but ye are justified, but