Harmony of the Gospels, Section 9

Harmony of the Gospels · Section 9

p. 122SECT. IX.

p. 125Reason of the Order.

ALthough there be a very large space of time betwixt the Section last preceding, and the beginning of this, yet because the Reader in his Bible can see nothing mentioned in any of the foure that may come between, hee will easily satisfie himselfe without any further discourse, that the order is necessary, and the connexion undeniable. But it may bee, hee may wonder why the Evangelists have passed so much time in silence, without any mention at all of our Saviour Christ, or of any thing done or spoken by him: But when hee shall observe in the very first words of this Section, that the Preaching of John, and his baptisme was the beginning of the Gospel, then will hee see that they hasten to that and forward, as to the main aime, and chiefe intention of their writing, but that the conception and birth of Christ and his forerunner were necessarily to be related before.

In these collaterall columnes of the Text, and forward, where we shall have occasion to use them so, the Readers eye must sometimes help to lay them together, where the pen could not, without changing and transposing the naturall method of the Text; as in this Section now in hand, it had been both as easie for me to have written the third verse of Marke, after the fourth and fifth, as before them, and more agreeing to the columnes on either side it; but that I would not be so bold as to change verses without any reason, which Mark not without good reason did dispose as they lie. And this ca…telousnesse have I observed all along as I goe, where occasion is offered; presuming rather to trouble the Reader to ranke them with his eye, then to teare the text in the whole cloth, and then few it together at other edges. It will sometimes be inevitable, but that we must invert and alter the order of one Evangelist or other, from what hee had laid it; but wheresoever that shall bee so, there shall be such a reason given for it, as I hope shall bee to the Readers satisfaction, and mine owne excuse.

p. 126Harmony and Explanation.

MARKE 1. Vers. 1.

The beginning of the Gospel.

THe beginning of that age of the world, which the Prophets so unanimously pointed out for the time of good things to come; and which they expressed sometimes by the terme of The last dayes, Esa. 2. 2. Mich. 4. 1. Joel 2. 28. Sometimes, of the acceptable yeere of the Lord, Esa. 61. 1. Sometimes, of the kingdom of God, Dan. 2. 44. and 7. 14. and somtimes, of a New heaven, and a New earth, Esa. 65. 17. And which the Gospel it selfe doth begin from the beginning of the Ministery and Preaching of John the Baptist, as in this verse, and Matth. 11. 13. Act. 1. 22. & 10. 37. So that though in our Chronicle account, and computation, wee begin to reckon from the birth of our Saviour the second Adam, as the age of the world before, was reckoned from the Creation of the first; yet in strict and exact computing, the new world, as one may call it, or the age of the Gospel, began not before the setting forth of John, to preach and baptize; and this his Ministery is most fitly called the beginning of the Gospel both in regard of his preaching, and of his baptizing.

For, first, the Doctrine and preaching of John, was of a differing straine, and diverse tenour from the literall Doctrine of the Law: For that called all for workes and for exact performance, Doe this and live; and, He that doth not all the words of this Law, is cursed; But John called for repentance, and for renewing of the mind, and for beleefe in him that was comming after, disclaiming all righteousnesse by the workes and performance of the Law, but proclaiming repentance for non-performance, and righteousnesse onelyonly to be had by Christ. So that here were new Heavens, and a new Earth begun to bee created; a new Commandement given, a new Church founded, justification by the workes of the Law cryed downe, and the glorious Doctrine of repentance and faith set up.

Secondly, whereas Baptisme was used before among the Jewes, p. 127onelyonly for admission of Proselyte… or Heathens to their Church and Religion, [as vid. Aben Ezra, Gen. 35. Rombani in Asure Biah per. 13.] now it is published and proposed to the Jewes themselves to bee received, and undergone, shewing unto them; 1. That they were now to be entred and transplanted into a new profession. And 2. That the Gentiles and they were now to bee knit into one Church and Body.

The Ministery of John being of so high concernment, as being thus the beginning of the Gospel, and of a new World, it is no wonder, that St. Luke doth so exactly point out the yeare by the Reigne of the Emperor, the rule of Pilate, Herod, Philip, and Lysanias, the High Priesthood of Annas and Caiaphas, that so remarkable a yeere might be fixed and knowne to all the World, and that the condition and the state of the times might bee observed when the Gospel began. And here it might have been proper to have begun the second part of this our taske, and not to have driven over this Period of time, and to stop halfe a yeere after it at the baptisme of our Saviour; but since his preaching & appearing to the World, is the great and maine thing that the Evangelists looke after, and since the preaching of the Baptist was but a Preface and forerunner unto that of his; it is not unproper, & may be very excusable to make that our entrance to another part, and take this with us in our motion to our lodging and resting there.

SS. Of Jesus Christ the Son of God.

This title of The Sonne of God, is proclaimed of Christ from Heaven, at his baptisme, when he is to begin to preach the Gospel, as it is said here to bee the Gospel of the Sonne of God. And it was necessary that so much should bee intimated and learned concerning him, as the author of the Gospel, Because 1. The Gospel was the full revealing and opening of the will of the Father. 2. The overthrow and ruine of the Rites and Ceremonies of Moses. 3. The admission of heathen and strangers to bee the Church and people of the Lord, whereas Israel had been his peculiar before. 4. It was a Doctrine of trusting in another, and not ones selfe for salvation, and now was fit for doing the three former, or for being the object of the latter, but Jesus Christ the Sonne of God, who came from the p. 128bosome of the Father, was the substance and body of those shadows and Ceremonies, might raze that partition wall, which in the giving of the Law himself had reared, and did not onelyonly preach the doctrine of the Gospel, but also fully perform the Law.

Vers. 2. As it is written in the Prophets.

It seemeth by the Syrian, Arabicke, Vulgar Latine, Victor Antiochenus, Origen cited by him, and others, that some Copies read, As it is written in Esaias the Prophet: and so Jansenius thinketh it was so written by Marke himselfe, but purposely changed by the Doctors of the Church, as we read it now, to avoid the difficulty which the other reading carryed with it.

But, first, it were a very strange and impious, though an easie way of resolving doubts, to adde to, or diminish from the Text at pleasure, as the Text shall seeme easie or difficult: This is not to expound the Bible, but to make a new one, or a Text of ones owne head.

Secondly, in ancienter times then any of theirs that are produced, which read, In Esaias the Prophet, it was read as wee doe, In the Prophets, as Jans…nius himselfe sheweth out of Irenaeus, lib. 3. chap. 11.

Thirdly, the one halfe of the words alledged in the Text, are not in Esay at all, but in Malachi: and the first halfe also, for that is considerable. For though sometime the New Testament in Allegations from the Old, doe closely couch two severall places together under one quotation, as if they were but one; yet maketh it sure, that the first alwayes is that very place, which it takes on it to cite, though the second bee another: as Acts 7. 7. S…ven alledgeth a speech of God, as if uttered to Abraham alone; whereas it is two severall quotations, and two severall speeches tyed up in one; the one spoken to Abraham indeed, but the other to Moses, almost foure hundred yeers after; and that to Abraham is set the first, for he is the subject whereupon the allegation is produced.

Fourthly, it is a manner of speech not used in the New Testament, to say, it is written, or it is said in such or such a Prophet, but by him. Wee find indeed, It is written in the Law, Luke 10. 26. And, It is written in the booke of Psalmes, Acts 1. 20. p. 129Yea, It is written in the Prophets, Joh. 6. 45. but no where that it is writen in a single Prophet.

Fifthly, To read as wee do, As it is writen in the Prophets, agreeth with the ordinary and usuall division of the Old Testament, by the Hebrews, into foreign or Oraictha, Nebbyim Chetubhim, The Law, the Prophets, and the Holy writs; approved and followed by our Saviour, Luk. 24. 44. and alluded to by the Evangelist here.

[Before thy face, &c. Thy way before thee.] The former is neither in the Hebrew, nor in the Lxx at all: the latter is in them both, but clean contrary, for they both have it, The way before mee.

But First, the Evangelists and Apostles, when they take on them to cite any Text from the Old Testament, are not so punctuall to observe the exact and strict forme of words, as the pith of them, or sense of the place; as might bee instanced in many particulars: so that the difference of the words would not prejudice the agreement in sense, were there not so flat difference of person, as mee and thee.

Secondly, The Majesty of Scripture doth often shew it selfe in requoting of places, in this, that it alledgeth them in difference of words and difference of sense, yea, sometimes in contrarietie, not to make one place to crosse or deny another, but by the variety one to explaine and illustrate another, as in corresponding places in the Old Testament might bee shewed at large, as Gen. 10. 22, 23. cited, 1 Chron. 1. 17. Gen. 36. 12. compared with 1 Chron. 1. 36. 1 Sam. 25. 44. paralleled, 2 Sam. 21. 8. 2 Chron. 3. 15. with Jer. 52. 21. and very many other places of the like nature: wherein the Holy Ghost having penned a thing in one place, doth by variety of words and sense, inlarge and expound himselfe in another. And the same divine authority and Majesty doth hee also use in the New Testament, both in parallell places in it selfe, and in citations in it, from the Old. So that this difference in hand, betwixt My face, in Malachi; and thy face, in Mark, is not contradictory or crossing one another, but explicatory or one explaining another, and both together do result to the greater mystery. For Christ is the face or presence of the Father: and so is hee plainly called, Exod. 33. 14. and in Christ, the Father came and revealed himselfe among men: and the words in both places, both in the Prophet and in the Evangelist, are to bee taken for the words of the p. 130Father; in the one, spoken of the Sonne, and in the other, to him: In Malachi thus, Behold I send my Messenger before mee to prepare the way before my face; that is, before the Sonne, as hee is in his own nature, the very brightnesse of the glory of the Father, and the expresse image of his person, Heb. 1. 3. and in Marke thus, to prepare the way before thy face, that is, before thee, O Sonne, when thou commest to undertake the work of redemption, and to publish the Gospel. And this change of persons in Grammaticall construction is usuall in the Hebrews eloquence and Rhetorique; as 1 Sam. 2. 23. My heart rejoyceth in the Lord, I rejoyce in thy Salvation. There is none holy as the Lord, for there is none beside thee, &c. Zech. 12. 10. They shall look upon mee, whom they have pierced, and they shall mourn for him: and 14. 5. The Lord my God shall come, and all the Saints with thee.

Luk. 3. ver. 1. In the fifteenth yeere of Tiberius Caesar.

This Tiberius was the third Emperour of the Romanes, the son of Livia, the wife of Augustus, and by him adopted into the family of the Caesars, and to the Empire: A man of such subtilty, cruelty, avarice, and bestiality, that for all, or indeed for any of these, few stories can shew his parallell: And as if in this very beginning of the Gospel, hee were produced of such a constitution, to teach us what to look for from that cruell and abominable City, in all ages and successions.

Now Tiberius his fifteenth was the yeere of the world 3957. And the time of the yeere that John began to Baptize in it, was about Easter, or the vernall equinox, as may bee concluded from the time of the Baptisme of our Saviour. For if Jesus were baptized in Tisri or September, as is cleered hereafter, hee being then but just entring upon his thirtieth yeere, as the Law required, Numb. 4. And if John being six moneths elder then our Saviour, as it is plaine hee was, did enter his Ministery at the very same age, according to the same Law, it readily follows, that the time mentioned, was the time when hee began to Preach. It was indeed Tiberius his fifteenth when John began to baptize, but it may very well bee questioned, whether it were so when our Saviour was baptized by him: For the exact beginning of every yeere of Tiberius his reign, was from p. 131the fourteenth of the Kalends of September, or the eighteenth of August, at what time Augustus dyed: Sueton in Aug. cap. 100. That fifteenth of the Emperour therefore, in the Spring time of which John began to baptize, was expired before September, when our Saviour was baptized, and so his baptisme is to bee reputed in the yeere of the world 3958. which was then but newly begunne, and in the sixteenth yeere of Tiberius, but newly begun neither, unlesse you will reckon the yeere of the Emperour, as the Romanes did the yeere of the Consuls, from January to January: But this wee will not controvert, nor crosse the common and constant opinion of all times, that holdeth our Saviour to have been baptized in Tiberius his fifteenth.

SS. Pontius Pilate being governour of Judea.

Hee is called Procurator Judeae by Tacitus, Annal. lib. 15. and hath this brand set upon him by Egisippus, that hee was Vir nequam & parvi facient mendacium, De excid. Jeruf. l. 2. c. 5. A wicked man and one that made little conscience of a lie; from which unconscionable disposition, those words of his, What is truth, Joh. 18. 38. seem to proceed, in scorn of truth, and derision of it. Hee succeeded Gratus, in the government of Judea: managed it with a great deale of troublesomenesse and vexation to the nation: and at last was put out of his rule by Vitellius, and sent to Rome, to answer for his misdemeanours. Joseph. Antiq. lib. 18. c. 3, 4, 5. Philo in legatione.

SS. Herod being Tetrarch of Galilee.

This was Antipas the sonne of Herod the great, and called also Herod after his Father, a man that after a long and wicked misdemeanour, in his place, was at last banished by Caius upon the accusation of his Nephew Herod Agrippa, and Herodias his incestuous mate with him, as shall bee shewed in a more proper place.

SS. Tetrarch.

Some tying themselves too strictly, to the signification of the Greek word, understand by Tetrarch, him that governeth the fourth p. 132part of a Kingdome, for the Originall word includeth foure: and accordingly have concluded, that the Kingdome of Herod the great was divided by Augustus after his death into foure parts, and given to his foure Sonnes, Archelaus [in whose roome they say succeeded Pontius Pilate] Herod Antipas, Philip, and Lysanias. In this strictnesse hath the Syrian Translator taken the word, rendring it thus, Herod being the fourth Ruler in Galice, and Philip the fourth ruler in I…urea. And the Arabick thus: Herod being head over a fourth part, even Galilee: and so in the rest. But if th… opinion bee narrowly examined, these absurdities will be found in it.

First, It maketh a Tetrarchie to bee nothing else, but exactly the fourth part of a Kingdom, whereas Pliny, lib. 5. cap. 18. speaketh of Tetrarchies that were like Kingdomes, and compacted into kingdomes, and hee nameth Trachonitis for one. His words are these: Intercurrunt, cinguntque has Vrbes, Tetrarchiae regnorum instar singulae, & in regna contribuuntur, Trachonitis, Paneas, in quâ Caesarea cum supradicto fonte Abila. And in chap. 23. hee saith, Caelosyria had seventeene Tetrarchies, Tetrarchias in regna descriptas, barbaris nominibus decem & septem.

Secondly, It divideth Herods kingdome into foure parts, whereas it was parted onelyonly into three, to his three Sonnes, Joseph. Ant. lib. 17.

Thirdly, It maketh Lysanias to bee Herods son, which hee was not at all.

A Tetrarchie therefore seemeth rather to bee one that was in the fourth ranke or degree of excellency and government in the Roman Empire: the Emperour that was Lord of all the Empire being the first, the Proconsull that governed a Province the second, a King the third, and a Tetrarch the fourth. So Mishuch, and Shalish in the Hebrew, signifie a man, second or third to the King.

SS, And his brother Philip being Tetrarch, &c.

Herod made Antipas [whom hee had intended for King, but changing his minde, hee changed his last will] Tetrarch of Galilee and Peraea. And the Kingdome hee bestowed on Archelaus: And Gaulonitis and Trachonitus, and Batanaea, and Paneas hee bestowed on Philip who was his own son, and own brother to Archelaus, to bee a Tetrarchie, Josep. Ant. l. 17. c. 10.

p. 133SS. Of Iturea.

This Countrey seemeth to have taken its denomination from Jetur, one of the Sonnes of Ismael, Gen. 25. 15. and it layaaStra. lib. 16 edging upon Arabia, butbbPlin. lib. 5. cap. 23. reckoned to Syria, and upon that reference mentioned by the Evangelist here. For hee speaketh of these Countries and Tetrarchies, becase Syria and Judea were but one Province, and under one Proconsull. And therefore as hee nameth the government of Canaan, in the two Countries of Judea and Galilee, so doth hee also the government of Syria, under three, Iturea, Trachonitis and Abilene: And this is agreeable to what he had done in chap. 2. 1. when hee spake of the time of our Saviours birth: for as hee there dateth the taxe that then was, by the time of a governour of Syria, so doth hee now the beginning of the Gospel by the time of the Rulers there, as well as in Judea. And this was also most sutable to the Roman Records, where, seeing that Syria and Judea were joyned together into into one Province, it is not to bee doubted, but their Governours were named together, as members of one body.

SS. And the Region of Trachonitis.

The name of this Country,Strab. ubi supra. Plin. lib 5. c. 18. as it seemeth by Strabo, was taken from two mountaines, or Rockes, called Trachones: and they very probably so called from the Hebrew word, foreign, which signifieth wearisomnesse, in regard of the irkesome and tedious difficulty of passing over them: as Strabo instantly after them, speakeh of other mountaines towards Arabia and Iturea, which hee titleth foreign, hills hard to travell over. Josephus supposeth Vz the eldest sonne of Aram, to have been the first Inhabiter of this Country, Antiq. lib. 1. cap. 7. but whether it were that sonne of his or no, it is not so materiall to inquire, as it is to observe that it was reputed a Country belonging to Aram, or within the compasse of Syria: very theevish in the time of Herod, and the Inhabitants living upon the robbery of the Damascens, that lay neere unto them: Joseph. Antiq. lib. 15. cap. 13.

p. 134SS. Lysanias.

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

SS. Abilene.

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

Vers. 2. Annas and Caiaphas being the High Priests.

There could be but one Priest properly so called at one time: and that Caiaphas was he at this time, it is most cleare, both out of Josephus, and out of the Scripture. Now Annas is said to bee High Priest with him, because he was the Nasi or head of the Sanhedrin, and so represented Moses, as Caiaphas did Aaron, and he was of the seed of the Priests, as well as Caiaphos was. An evidence of his being the head of the great Councell, is, in that when our Saviour was apprehended, hee was first led to Annas, Joh. 18. 13. and by him bound and sent to Caiaphas, Ver. 24. and that Annas is first placed in the Councell, Act. 4. 6. Wee shall have more punctuall occasion p. 135hereafter to looke after this man, and then will wee see what we can find spoken of him by Josephus.

SS. The Word of the Lord came to John.

Such was the commission of the Prophets, as Jer. 1. 2. Ezek. 6. 1. &c. And this proclaimeth John a Prophet, as well as they. And here had he his warrant for his Ministery, and this was the institution of the Sacrament Baptisme. Now whether the word of the Lord that came to John and to the Prophets, bee to bee understood of his personall, & substantiall word, as Joh. 1. 1. or of the word of Prophecy suggested to them by the holy Ghost; and whether John had this word imparted to him, by vision, or dreame, or rapture, or what other way, it is not so materiall to inquire, as it is difficult to resolve; onelyonly this is not impertinent to observe, That whereas the race of the Prophets that were sent to teach and to preach to the people by the word of the Lord, was expired and extinguished long agoe, in the death of Malachi the last of that race, there is now another race of such preachers to be raised againe, viz. John, and the great Prophet, and the Apostles, and this is the entrance or beginning to that glorious generation. For wee are to distinguish, betwixt having the gift and spirit of Prophecy, and betwixt being sent by that spirit for a constant Preacher to the people. Deborah and Barak, and Huldah, and Hannah, and divers others both men and women had the spirit of Prophecy upon them, but never had warrant to goe and preach, and to be constant ministers to the Church. But Esay, and Jeremy, and Ezekiel, and the rest of that forme, under the Old Testament, and John and the Apostles under the New, had not onelyonly the spirit of Prophecy upon them, to foretell things to come, but they had also the word of the Lord came unto them, which gave them commission to bee continuall preachers, and entred them into the function of a constant Ministery. As see how the Baptist himselfe explaineth what is meant by this word of the Lord comming to him, Joh. 1. 33. He sent mee to baptize.

SS. To John the Son of Zacharias in the wildernesse.

The Children of the Priests when they came to age, were to bee p. 136installed and inrolled into the service of the Temple;Vid. Suid. in voce. foreign. their names being entred there, and the name of their father. To this custome the Evangelist seemeth to referre, when he calleth John the Son of Zacharias in this place, and at this time, when hee was to enter upon his Ministeriall function: which though hee did not at the Temple, as others used to doe, but had another kind of employment laid upon him, by the Word of the Lord comming to him in the Wildernesse in the place of his converse; yet [as had he been there, he must have been inrolled and registred, thus, John the Son of Zacharias began his Ministration at such a time, or to this purpose, so] doth the Holy Ghost inroll him here, at his entrance into this his Ministry of another kind, the word of the Lord came to John the Sonne of Zacharias. And the like passage we observe in the same Evangelist concerning our Saviour at his being baptized, and when he also entred upon his function.

Mat. 3. vers. 1. Preaching in the Wildernesse of Judea.

That is, in the Cities and Townes in the wildernesse, as Josh. 15. 61, 62. and 1 Sam. 23. 14. 24. some of which were probably within the territories, and under the command of Hebron the place where John was born: for there is mention of the Cities of Hebron, 2 Sam. 2. 3.

Mark 1. ver. 4. John did baptize in the Wildernesse.

It is the most likely that John began to preach in the place where he was borne, and from thence went to other places as hee saw occasion, and the Spirit moved him: And indeed Hebron it selfe was in a manner a City of the Wildernesse, as well as the others mentioned, though there be no such expression concerning it, as is of them: and if those words, Luke 2. So He was in the deserts, till the day of his shewing unto Israel, were interpreted concerning his being in Hebron; the interpretation might very well be justified, though to avoid cavill and offence, we have expounded it of places, which the Scripture calleth Deserts, or Wildernesses in expresse termes.

However, be it in Hebron, or out of Hebron that John was educated, conversed, and began to preach; certaine it is, that he did the last of p. 137these in some Cities of the Wildernesse, not farre from Hebron: and if it be said that he baptized also in these Cities where hee preached, and as yet was not gone downe to Jordan, till Jerusalem and all Judea heard of him, and came to be baptized, and then hee went thither for the conveniency of water: I suppose it crosseth nothing, either in the History or Mysterie, and it averreth no more concerning John now, then we shall find him doing hereafter; namely, baptizing in other waters beside Jordan. And indeed how can it rationally be understood otherwise, then that John baptized first in these Cities and Townes, before multitude of company drew him downe unto the River?

For, first, it cannot be conceived that hee walked or stood in the open fields neere Jordan, and there began to preach; but that hee betooke himselfe to Townes or Cities where was concourse of people.

Secondly, it can as little be conceived, that when any people in this or that City embraced his Doctrine, and desired to be baptized, that he should bring them to the River, which was sometime farre off, or delay them till all the multitude should meet him there together; unlesse it could bee shewed that the water of Jordan was only allowed to be baptized in, and no other; the contrary to which we shall see anon.

The Story therefore and progresse of his Ministery and baptizing, out of the three Evangelists may be compiled thus: That first hee came preaching in the Wildernesse of Judea, in the Townes and Cities that were there, about the place of his education; That hee baptized there those that were converted by his preaching, and that desired to bee baptized by him: That hee went abroad from thence, up and down all the Countrey round about Jordan, and when his converts, and the concourse were now grown numerous, he baptized them in Jordan, because there was water enough, as Joh. 3. 23.

SS. And preach the baptisme of repentance.

The Evangelist useth this title or epithet, in opposition Circumcision, and baptizing of Proselytes, which had been the way and doore of admission into the Church before. They might very fitly be called the Circum…ision and the baptisme of performance, as this the p. 138baptisme of repentance. For whosoever received circumcision was ingaged by it to the performance of the whole Law, Gal. 5. 2. And the like was every Proselyte ingaged that received Baptisme. But this baptisme of John, or the baptisme in the Christian Church is cleane of another nature. For whereas those two challenged of every one that went through those doo…es into the Church, that they should stand debtors to the whole Law, and bee obliged to a legall righteousnesse: our baptisme requireth a cleane contrary thing, namely, that we should bee obliged to repentance, in regard that the performance of the law is a thing that is to us impossible, and that we should be buried with Christ in his death, and seeke after his righteousnesse, seeing that we have none of our owne. Hence appeareth clearly, first, a reason why the baptisme of John is called the beginning of the Gospel, for it opened a doore, and gave an inlet into the Church upon other termes, then had ever been before. And, secondly, that baptisme belongeth to Children, though it be the baptisme of repentance, and they know not what repentance meanes: For it requireth not their repentance at their receiving of the Sacrament, when they stand but in the doore or entry of the Church, but it ingageth them to repentance for the time to come, or when they being now entred into the Church, shall come to the use of reason, and knowledge of the ingagement: And so was it with the children that were circumcised: for they when they underwent that Sacrament, undertooke obedience to the whole Law, and yet they knew not what, either obedience, or the Law meant: But that undertaking was, what they were to doe when they came to the yeeres of knowledge and apprehension.

Matth. 3. Verse 2. And saying, Repent yee, for the Kingdome of Heaven is at hand.

The phrase, the kingdome of heaven, which is so frequently and commonly used in the Gospel, is taken from, Dan. 2. 44. and 7. 14. And it meaneth the spirituall kingdome of Christ in and under the Gospel, as it is published and preached unto all Nations. For though the phrase be generally and truely understood to meane the preaching of the Gospel; yet doth it most properly and naturally signifie the preaching of the Gospel to the Gentiles, or among all Nations; p. 139as might bee shewed, by the signification of the word Heaven, by the manner of speech here used, that it is at hand, and so againe, Mat. 4. 17. when the Gospel was now Preached already: by the Text of Daniel, from whence the phrase is taken, and by diverse places in the Gospel, where it is used; but the full clearing of this, I have chosen to referre to that difficult place which will call for it to bee cleared, when the Lord shall bring us thither, Matth. 16. 19. To thee will I give the keyes of the Kingdome of heaven: where I conceive Christ to have foretold to Peter; that hee should bee the first that should Preach the Gospel, and open the doore of Faith unto the Gentiles, as Act. 15. 7. and 10.

Now, The Kingdome of heaven signifying thus, not barely and simply the Preaching of the Gospel, but the preaching of it to the Gentiles and their conversion, it sheweth how proper and pregnant an argument this was to inforce the doctrine and practice of Repentance upon the Jews, because the calling of the Gentiles was neere at hand, which would prove their rejection and casting off, if they did not repent, as Deut. 32. 21.

Before the comming of Christ, those foure earthly kingdomes that are mentioned by Daniel in the Chapters cited, bare all the sway, and domineered over all the world with cruelty and tyranny: but when they were destroyed, at his comming hee set up a Kingdome of his own, and swayed the Scepter of Righteousnesse over all Nations, and ruled them with his word and Spirit. And whereas before his comming also, the Church consisted but of one Nation and Kingdome; and was couched upon a small parcell of earth, the Land of Canaan, and had earthly promises, and earthly rites; when hee came and published the Gospel, hee gathered a Church of all Kingdomes and Nations, and Languages under Heaven; and built it up with heavenly and spirituall promises and instructions, and thus The Kingdome of heaven may fitly bee understood in opposition to these two earthly ones.

Luk. 3. ver. 5. Every valley shall bee filled, &c.

These borrowed phrases, intend the removing of obstacles and stumbling blocks out of the way, and plaining and cleering the way for men to come to Christ, and to the obedience of the Gospel. The p. 140Jewes conceive that the cloud of glory that led the people of Israel in the wildernesse, did really and according to the letter, doe what is here spoken of, for facilitating of their march and journey: as that it levelled Mountaines, raised vallies, and laid all of a flat, that it burnt up bushes and smoothed rocks, and made all plaine, that they might travaile without trouble or offence.

And some of them also say, that when Jeroboam set up his golden calves and Idolatry in Bethel, and Dan, that hee and his wicked agents laid ambushments and scouts in the waies to Jerusalem, to catch up every one that should go thither to worship, and to this purpose they apply that saying of the Prophet, Hos. 5. 1. O yee Priests and O yee house of the King, ye have been a snare on Mizpah, and a net upon Tabor, And the revolters are profound to make slaughter, &c. If either of these things were undoubtedly so, as they suppose, how properly might this passage of the Prophet Esay, and of the Evangelist from him, bee thought to referre thereunto; but since they bee but surmisals, it is safest to take the words for a borrowed speech, to expresse what was said before, the removing of obstacles in the way to Christ.

Mat. 3. ver. 6. Confessing their sins.

Not to John, but to God: For neither was it possible for John to heare their confessions, nor was it necessary. Not possible, because of the vast multitudes that came to bee baptized: nor necessary, for to tell him they had committed such and such sinnes, what conduced it either to their baptisme or forgivenesse?

Nor was this their confession of their sinnes, before their being baptized, but after: For first, if wee should strictly take the Grammaticall construction of the word, that importeth their confessing, it is not foreign, which would have denoted that they had confessed before they were baptized, but it is foreign, in both the Evangelists, that speak of that matter.

Secondly, It was farre more agreeable to the end and doctrine of Baptisme, that their confession of sinne should bee after their baptizing then before, in that they were baptized to repentance, ver. 11. and not e contra; the Sacrament was more intentionally to enter them into repentance, then repentance to enter them into p. 141the Sacrament: For, as was said before, it obliged them more properly to repentance after the receiving of it then before.

Thirdly, the gesture of our Saviour after his Baptisme seemeth to have been according to the common custome and gesture of the people, and as hee comming out of the water fell to prayer, so they when they came out, used to doe, to make their penitent confession to the Lord.

Mat. 3. ver. 7. When he saw many of the pharisees, and Sadduces comming to his baptisme.

The Pharisees, Sadduces, and Esseans, the three Sects of the Jews; Josep. Antiq. lib. 13. c. 9. are those three shepherds spoken of Zech. 11. 8. whom our Saviour at his comming was to cut off.

The two former, whom wee have now in hand, are very frequent in mention in the Gospel: men of enmity one against another, yet both joynt enemies to Christ and to his Apostles.

The originall of the Pharisees is not so easie to goe back unto, as that of the Sadduces, nor is the significancy of their name so readily determined and fixed upon as the other; The Sadduces, it is well known were so called from Sadoc, the first Author of their Sect, and hee the Scholar of Antigonus; Rabbi Nathan in his Aboth. Perek. 5. hath thus cleerly given us their originall. Antigonus of Socoh, saith hee, received his learning from Simeon the just: This was his saying: Bee not as servants that serve their Master, because of receiving**foreign a portion. a reward,Vid Talm Bab. Basileae, tom. 6. in fine. but bee as servants that serve their Master, not for the receiving of a reward, but let the feare of God bee upon you. This Antigonus had two Scholars which changed his words; they changed them to their Scholars, and their Scholars to theirs: They stood up and taught after them, a…d said, what saw our Fathers to say thus? is it possible that a work-man may doe his worke all the day, and not receive… his wages at even? But if our Fathers had known that their is a world to come, and that there shall be a resurrection of the dead, they would never have said thus: They stood up and separated from the Law, and from them broke out the two Sects, the Sadduces, and Baithusaeans: the Sadduces after the name of Sadoc: and the Baithusaeans, after the name of Baithus. So hee. Now this Antigonus, whose good doctrine had this bad construction, p. 142was Scholar to Simeon the just, whom wee shall have occasion to looke after by and by.

But the time and occasion of the rising of the Pharisees, is of more obscurity, and the reason of their name admitteth of more conjectures; As, whether they were so called from Perush, which importeth Exposition, for that they tooke upon them to bee the great Expositers of the Law by their Traditions; or from Parush, which betokeneth separation, for that they accounted and pretended themselves more holy then others of the people, and so became Separatists from them, as despising them, Luke. 18. 9. Either of which Etymologies carry with them a faire and plausible probability of their notation, but the last most agreeable to what both the Scripture, and other writings have said of them, in regard of their singularity; and as wee shall have further occasion to descry, when wee come to meet with them in their Doctrines, Practises or Opinions.

And the time of their first starting up, is yet obscurer: But to speake mine owne thoughts, I cannot but conceive them to have been somewhat more ancient then the Sadduces, though but a little: And that that passage of the Prophet Malachi, [when hee and the Spirit of Prophecy with him was to leave this world] Remember the Law of Moses, Mal. 4. 4. gave occasion to the rising of the Pharisees, and to the confirming of the Sadduces in their opinion when they had taken it up. For whereas the Spirit of Prophecy and revelation was now to depart from Israel, God having revealed as much of himselfe, and of his will to them, as hee thought fit and necessary: Hee sendeth backe the people in this defect of prophetick guidance and direction, to the Law of Moses, to bee their study, and their rule of faith and of obedience. Hence did a certaine generation among them take occasion and opportunity, to vent and broach traditions and glosses upon the Law, pretending them to have descended from Moses himselfe, and to have been handed over to them, from hand to hand, and as the Prophets while their race continued, expounded Moses, and instructed the people in the knowledge of the Law, by the Spirit of God, so these men (now the Prophets were gone) took on them to explaine Moses, and the Law also, and by a way which they pretended p. 143to bee of equall authority with the words of the Prophets, For that, say they, is Gods own glosse upon his own Law, and this hee taught Moses while hee was with him in the Mount: And this, Moses taught Joshua, and Joshua the Elders, and Eli received it from the Elders and from Phinehas, and Samuel from Eli, and David from Samuel, and Ahijah the Shilonite from David, and Elias from Ahijah, and Elisha from Elias, and Jehojada the Priest from Elisha, and Zacharias from Jehojada, and Hosea from Zacharias, and Amos from Hosea, and Esay from Amos, and Micah from Esay, and Joel from Micah, and Nahum from Joel, and Habakkuk from Nahum, and Zephany from Habakkuk, and Jeremie from Zephany, and Baruch from Jeremie, and Ezra and his Schoole from Baruch. The Schoole of Ezra was called the men of the great Synagogue, and they were Haggai, Zechary, Malachi, Daniel, Hananiah, Mishael, Azariah, Nehemiah, Mordecai, Bilshan, Zerubbabel, and many wise men with them, to an hundred and twenty: The last of them was Simeon the just, and hee was in the number of the hundred and twenty, and hee was High Priest after Ezra. Vid. Rambam iu Mishu. Tom. 1. statim sub initio.

This namelesse number that were between the time of Zerubbabel, Nebemiah, Mordecai, and those holy men that wee finde mentioned in Scripture, and between the times of Simeon the just, I suspect to bee the Generation that afforded the rise and originall of Pharisaisme and Traditions: For there was a good large space of time and distance between Ezra and Simeon the just, as might bee cleared by severall particulars, if that were needfull. And a preparative, if not a ground-worke, to Pharisaisme, and traditions seemeth to bee that famous speech of the great Synagogue mentioned in Pirk. Aboth. Per. 1. The men of the great Synagogue said three things, Bee deliberate in judgement, and raise up Scholars in abundance, and make a bedge to the Law: Now the Lesson of making a hedge to the Law, by a fixed and determinate exposition, was to bring on, and into credit, those glosses and traditions which they would produce and bring upon it. For that the Law should lie to the Commons without any sence about it, to keepe men off from breaking in upon it by their owne interpretations and expositions of it, they could soon perswade the People, was a thing not to bee tolerated or indured: and when they had wrought this lesson home upon their hearts, then had they glosses ready of their own invention to put p. 144upon it, as to hedge or fence in from private interpretations. These glosses or expositions they had a twofold trick to bring into request.

First, To pretend strongly that they had descended traditionally from Moses, and from God himselfe, as the pretended pedegree of them is shewed before.

And secondly, to use a strict and severe precisenesse in their own conversation, and to pretend and shew a holinesse above other men, and to withdraw from them as too profane for their society, that this might bring their persons into admiration, and their traditions into repute. And thus they came by their name of Separatists, and thus they laid the foundation for traditions.

And as the Pharisees took this opportunity and occasion from those words of the Prophet, Remember the Law of Moses, to vent their foolish and wicked Expositions upon Moses, as seeming thereby to doe the people a singular benefit, and to make as singular a fence to Moses himselfe: So likewise did the Sadduces make use of the same occasion to confirme themselves in the error they had taken up, and to assert it unto others, in that in all the Law of Moses, to the …udy of which the Holy Ghost had especially directed them in those times, and which Scripture onelyonly they imbraced, there is not mention nor hint at all as they pretended, of the resurrection of the dead, or of a world to come.

SS. Comming to his Baptisme.

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

SS. O generation of Vipers.

By Generation wee are not to understand the present age, as when it is said, shall rise up in judgement with this Generation; An adulterous generation p. 145seeketh a signe, &c. that is, the people of this age: It is not to bee so taken, as if the Baptist meant this present Generation are Vipers: for it is not foreign in the Originall, but foreign: though hee include no lesse in what hee speaketh, and though, if ever generation were viperous, that was. But the Baptist useth an expression, that hitteth and reflecteth upon their Fathers, and predecessors as well as themselves, for hee calleth them a bro…d or off-spring of Vipers: intimating that they and their Fathers were Vipers both. And this hee doth, that bee might face and affront that fond and vaine opinion of theirs, which so much deluded them, and whereupon they built great hopes and made great boasting, namely, of their being the children of Abraham: No, saith John, Say not within your selves, wee have Abraham to our Father, for yes are not the seed of the promise, but the seed of the Serpent: And thus hee speaketh, not onelyonly to the Pharisees and Sadduces, the heretickes of the Nation, but as Luke inlargeth it, to all the multitude that came to bee baptized: Commenting upon the first promise at this first preaching of the Gospel, and as on the one hand proclaiming Jesus that was comming after him to bee the seed of the Woman, so on the other, declaring the Jews to bee now become the seed of the Serpent who should persecute and kill the seed of the Woman, howsoever they boasted themselves for the holy seed of Abraham.

And the same lesson our Saviour readeth them, when hee giveth them the same title, Mat. 12. 34. and 23. 33.

Vipers are the worst and most deadly of any Serpents; for they destroy and kill suddenly, Act. 28. 4. 6. See Job 20. 16. Isai. 30. 6. and 59. 5. from whence the Baptist and our Saviour seem to have this phrase and Epithet: and Isai. 41. 24. as the margin of our English, and an Expositor in Dev. Kimchi do interpret it.

SS. To flee from the wrath to come.

In this speech, John seemeth to referre to the last words in all the Old Testament: where Malachi prophecying of the Baptist, and of his beginning to preach the Gospel, Hee shall turne, saith hee, the hearts of the Fathers to the Children, and the hearts of the children to the Fathers, Lest I come and smite the Land with a curse. This meaneth, that wrath to come, which should surely fall upon p. 144duplicate page p. 145duplicate page p. 146them, if they should disobey the Gospel, which was now the last meanes offered them for their conversion, and so it came to passe with them, when about forty foure yeeres after this, they were destroyed by the Romans.

Matth. 3. Ver. 9. Say not, Woe have Abraham to our Father.

This was their common boasting: as Joh. 9. 33. the Chaldee Paraphrast, and R. Sol. on Isai. 62. 6. And so doth Rabbi Solomon conceive, that the Edomites were proud of their descent from Abraham as well as the Jews: for thus hee expoundeth those words in the Prophecy of Obadiah, ver. 3. Which dwellest in the clefts of the Rocke: Hee leaneth upon the staffe of his Fathers, Abraham and Isaac, and they will not profit him.

SS. Of the … to raise up children to Abraham.

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

Matth. 3. verse 10. And now also is the Axe laid unto the root of the Trees.

Whether wee read it rationally, as doth the Vulgar Latine, For now the axe, or conjunctively, as doth our English, And now also; it plainely sheweth it selfe to bee an Argument or Reason used to … something that goeth before. And indeed it suiteth so very well with any of the three verses next preceding, that it is hard to tell, to which most properly it should bee applyed. For being …aid to the seventh verse, it doth so strongly … that there was p. 147a wrath to come, that it sheweth it to be hard by, and even close at hand, For now the Axe is laid to the root of the trees. Joine it to the eight verse and it followeth the metaphor that is used there, of bringing forth fruit, and enforceth the exhortation or Doctrine that is there given, from the danger that may follow on unfruitfull trees, For now the Axe is laid to the root of them. Or apply it likewise to the verse next preceding, and it doth argue against the carnall confidence that the Jewes had in their descending of the stocke of Abraham, paraphrastically thus: Ye have had warning of wrath that is to come, and you thinke that you are out of the danger of it, because ye are the children of Abraham, and descended lineally from his loines; a Prerogative so little to bee boasted of, that it may be common with you to stones, for God is able of them to raise up children unto Abraham, and a shelter so little to be trusted under, that looke to your selves, the Axe is already laid to the root of the trees.

Some by the Axe understand the word of God, and the preaching of the same, or the publication of the Gospel: from Jerem. 23. 29. after the reading of the Lxx: and from Hosea. 6. 5. Others, Christ himselfe, consisting say they of two natures, divine and humane, as an Axe of two parts, the head and the handle. But the current of the most, and the best Expositors understand it of the judgements of God: and that it is so to be understood, may be strongly concluded by these reasons.

First, because the context both before and after, speaketh of Judgment and vengeance to come upon the impenitent and unfruitfull, as wrath to come, vers. 7. and casting into fire, and fire unquenchable, ver. 10. 12. and therefore it is most proper to expound the Axe as an instrument destroying, for judgement or destruction.

Secondly, this place seemeth plainly to have reference to Esai. 10. 33, 34. Behold, the Lord, the Lord of hosts shall lop the bough with terror: and the high ones of stature shall bee hewen downe, and the b…ughty shall bee humbled. And bee shall cut downe the thickets of the Forests with iron, and Lebanon shall fall by a mighty one: which how the more ancient Jews understood of the destruction of their State and Kingdome, and that neere upon the comming of Christ, a testimony of their owne in their Talmud, in the treatise Bera…hoth may sufficiently evidence. There was a certaine Jew, say they, was plowing, and p. 148one of his Oxen lowed. The Oxe lowing, told of the comming of the Lord A certaine Arabian passing by, heard the lowing of the Oxe, and said unto the Jew: O Jew! unyoke thine Oxen, and care not for thine implements, for your Sanctuary is destroyed: And the Oxe lowed againe: and the Arabian saith, O Jew! yoke thine Oxen, and make sit thine implements, for your Messias is borne, &c. Rabbi Abuni said, And what need you to learne this of an Arabian? The text is plaine in Esay which saith, Lebanon shall fall by a mighty one: and it followeth, And there shall come forth a rod out of the stemme of Jesse, and a branch shall grow out of his root.

SS. To the root of the tree….

First, by the root of the trees, might bee understood the root of Jesse, of which mention was made before from Esay 11. 1. For in all the crosses and calamities, Warres, overthrowes, and captivities, that had befallen the Nation of the Jewes, the stocke of Jesse, or line of David, could never bee rooted out, or extinguished, because the promise that Christ should come of it, did preserve and keepe it alive, in despight of all opposition, till hee that was promised did come indeed. But now, seeing that hee was come, and that that line had no more the shelter, and preservative of the promise, it also must come to ruine and rooting out as well as others.

Secondly, the Axe is now laid to the very root of your confidence aud boasting: For whereas yee say within your selves, and stand upon it, that ye have Abraham to your Father: the time is now come, that that distinction betwixt who is, and who is not, of the Seed of Abraham, shall be no more regarded, nor looked after: but every one of what Nation soever that feareth God shall bee accepted of him, and the seed of Abraham for not fearing him shall bee rejected, and that priviledge not respected at all.

Thirdly, Jerusalem was as the root of the whole Nation, from which they derived the sap of religion and policy, but now the axe of destruction is laid even to that.

Fourthly, this phrase may be understood, as comparing the ruine of the Jewes here threatned, with those desolations they had fe…t before: For then, as at the captivitie of Babylon for example, p. 941they were not utterly cut off from their Land for ever, but had a promise of returning, and returned, and were planted there againe: but now the vengeance threatned must strike at the very root, and quite destroy them from being a Nation for ever, and from all hope of returning to their Country any more.

By the Axe being now laid to the root of the trees, may fitly bee understood, 1. The certainty of their desolation. And 2, the neernes: in that the instrument of their destruction was already prepared and brought close to them, the Romanes, that should ruine their City and Nation, being already Masters and Rulers over them.

Luke 3. vers. 10. And the people asked him, &c.

Or, the multitude, as verse 7. which verse compared with this, sheweth, that the question what shall wee doe then? proceeded from those to whom the Baptist addressed his last speech, O ye generation of Vipers, &c. which were Pharisees and Sadduces, as appeareth by Matthew, and other multitude mixed among, as by Luke. Now whether this their question proceeded from the apprehension of the danger threatned, or application of the exhortation urged, whether they desired to learne how to avoid the evill of the wrath to come, or to doe the good workes of repentance, when they ask, what shall wee doe? is neither so materiall to search, nor easie to find, as it is fit to observe, how powerfully the doctrine of the Baptist hath wrought with them, when it hath thus brought them to looke off the goodnesse of Abraham in which they trusted, and to think after goodnesse of their owne.

Vers. 11. Hee that hath two coates, let him impart to him that hath none, &c.

It appeareth by the Baptists answer, that their question demanded what were those good fruits, that hee called upon them to bring forth, vers. 8, 9. and the foreign here may seeme to have respect to the foreign and foreign, in those verses.

His answer is an exhortation to almesdeeds, or giving to the needy, rather then any other lesson, not that thereby they might thinke to satisfie for their sinnes, or merit for themselves, but for divers p. 150other important and considerable ends. For, 1. he seteth them this as an easie lesson, for yet they were but very children in the Evangelicall schoole: To have put them at their first entry into this schoole, to the hard lecture of self-deniall, mortification, patience and joy in persecution, and other such things as these, had been too strong meat for such babes, too difficult a taske for such infants to take out, and therefore hee setteth them this easie Copy, and layeth no greater an imposition upon them, then what even the weakest of them might follow and undergoe, to impart of their abundance to the poore.

2. The tenour of the Gospel is mercy and not sacrifice, Hosea 6. 7. Mat. 12. 7. and therefore he putteth not upon them the cost of oblations and offerings which were required by the Law, nor the fasting and pining of the body, as did many of his owne Disciples, but the lovely workes of charitie and mercy, the first and most visible of which is reliefe of the needy.

3. By this he putteth them to tryall, how they forsake the world, by parting with their worldly goods, how they live by faith in not fearing poverty though they give of their wealth away, how they love their neighbour as themselves, in making him partner of what they have, and how their eyes are fixed on things to come, by giving away here, and looking for reward thereof in heaven.

And, 4. it may bee very well supposed that among the multitude that stood before him, the Baptist saw some rich, and some poore, some in good cloathing, and some in meane, and that the present object that he beheld might bee some occasion to him to propose this lesson to be put presently in practice.

SS. That hath two coates, &c.

Hee requireth not wilfull poverty, but almes-deeds of their superfluity, not to give away their coat if they have but one, but if they have two, then to give one of them; and to the same purpose hee useth foreign, Meats, in the plurall number; not to goe naked themselves, that they may cloath others, nor to prevent others begging by their almes, and to beg themselves, but what they have above their owne necessaries, to contribute to the necessities of the needy, and first to love themselves, and then their neighbour… as themselves.

p. 151Ver. 12. Publicans.

Publicans at the first were such as gathered the tributes and custome of the Romanes in those Countreys and provinces that were under their dominion. And this at that time was an honourable place and calling. Epist. lib. 13.For Tullie commending M. Varro to Brutus giveth these two reasons of the strong tie of friendship betwixt them: The one is, saith he, because hee is versed in my way of studies in which I am chiefly delighted. And the other, because hee betooke himselfe maturely to the company of the publicans, which indeed I would not have had him to have done, because hee had suffered great losses, and yet the cause of that common order, of mee most highly esteemed, made our friendship the stronger. And in his Oration for Pla…ciu…, hee saith, That the flower of the Romane Knights, the ornament of the City, the strength of the Common-wealth, is comprehended in the order of the Publicans. And so it was an honourable memoriall that was left, foreign, To him that had played the good Publican. Suetonius in vita Vespasiani statim sub initio.

But in after times the quality of the Office it selfe, and the conditions of the Officers became very much altered. For now men of inferiour ranke farmed those places, and tooke the Office upon an yeerely rent, and quickly brought the calling into disgrace. So that in the Gospel Publicans are branded with a speciall note of infamy above other men, and still goe hand in hand with the most notorious sinners.

And this, first, generally every where, because of their coveteousuesse, and racking exactions, which are the common fruits of buying or farming of Offices.Annal. lib. 13. Tacitus calleth them immodestiam publicanorum, the immodesty of the Publicans, and mentioneth a generall complaint against them in the time of Nero, and some reformation of their injuriousnesse. And Suidas giveth them this character, The life of the Publicanes, is open violence, unpunished rapine, an unseasonable trade, and a shamelesse merchandise.

Secondly, More especially were men of this profession odious among the Jewes; because, whereas they held themselves to bee a freeborne Nation, and that they ought not to subject to any, nor pay tribute, but onelyonly their dues to God, and homage to their p. 152own King, these wretches, as enemies to the common Liberty, did help forward their subjection in exacting of custome, though they were of the same Nation themselves, complying too much with the Romanes company, contrary to Jews punctualnesse of sequestration from the Heathen, and too too much with their tyranny in augmenting those burdens of bondage which they had made heavy enough before.

Ver. 13. Exact no more, &c.

By this answer is approved what is said immediately before, about their extortion, that not onelyonly they sided with the Romans, in putting the Jews their own Nation to tribute, but also did aggravate the burden themselves, by exaction of more then was required by the Romane Governours. Now it is observable, that of the Pharisees and Sadduces the Baptist requireth affirmatively some duties to bee done, Hee that hath two coates, &c. because these people stood upon their own righteousnesse, and pleaded perfection: therefore will hee try them by the touchstone of action: but of the Souldiers and Publicans, hee requireth only negatively, some enormities to bee forgone: for they being notoriously and scandalously wicked, it was necessary they should first cease to doe evill, before they … learn or bee brought to do good.

Ver. 14. The Souldiers.

These were Romanes, or some of other Nations under the Romane pay; for no one can think that the Romanes would use the Jews for their garrisons in their own Countrey, le…t they should rebell: and here do the Gentiles first hearken to the Gospel.

SS. Dee violence to no man, &c.

The Baptist in his answer tyeth both hand, tongue, and heart, deed, word, and thought from the injury of another, their profession especially tending so much toward injuriousnesse.

First, hee forbiddeth them open violence in act, whether by blows, ravishing, plunder, firing, or such like mischiefes as attend p. 153the warres, and goe with Souldiers.

Secondly, secret underminings, by false accusing, abusing the power of the Superiour to the wrong of another, when their own could not reach, and sewing the Foxes skinne to, when the Lions was too short. And,

Thirdly, discontentation and repining at their wages, which indeed was the cause and originall of both the other. And so is that a main argument used by Percennius, which moved the great mutinie of the three legions in Pannonia, in the very entry of the Reign of Tiberius, Denis in diem assibus corpus & animam aestimari: How poore a thing it was that their lives and bodies were rated and set to sale but at ten farthings a day. Tacit. Annal. lib. 1.

It is observable in both the answers of the Baptist, to the Publicans and to the Souldiers, that hee gainsayeth not their professions, but their abuse of them: to the one hee forbiddeth not to gather tribute, but to exact more: and to the other not to exercise Souldiery, but to practice violence.

Ver. 15. As the people were in expectation, &c.

Divers things there were that concurred, to make the Jewes to thinke of Christ, when they saw the Baptist, and to muse in heart whether hee were hee or no.

First, the first and the prime one was the agreement of the time. For they had learned by diverse pregnant evidences both in the Law and in the Prophets that this was the time when Christ should come: for now was the Scepter departed from Juda, now was the Law-giver or Sanhedrin slaine by Herod, now were the Romanes Lords of their Nation, and now were Daniels seventies expired, by which they knew that this was the time, and now they looked that the Kingdome of Heaven should appeare, Luk. 19. 11. and they gather together from all Nations to Jerusalem to see its appearing, Act. 2. as was hinted before.

When therefore, secondly, in this time of their great expectation, they behold the excellent sanctity, piety, and zeale; the admirable strictnesse, austerity and Spirit; And,

Thirdly, the strange, unusuall and powerfull manner of the preaching of the Baptist, it is no wonder if they entertained a doubtfull p. 154and musing thought of him, whether hee were the Christ or no. And,

Fourthly, their longing desire and earnest wishing after Messias his comming, might something forward such a conceit, for facilè credimus quod volumus; and the Greek word doth import a desire joyned with their expectation. So Christ in Gen. 49. 10. is foreign in the Lxx, the expectation of the Nations; and their desire, Hagg. 2. 7. It is not unlike but the comming of the wise men, the words of Simeon and Anna, and other testimonies of Christ then come, were dispersed among very many, and notice taken of them, and this might bee a strengthening and helping forward of this surmise: but that the strangenesse of the Baptists birth, and of what befell his Father about it, should bee any induction or seconding thereunto, as some doe hold, is hard to bee beleeved, unlesse wee can thinke that either this people had forgot to look after the Tribe of Judah for the Messias, or that Elizabeths alliance to that Tribe, for shee was couzin to the Virgin Mary, Luk. 1. 36. did satisfie them if they looked after it.

Ver. 16. John answered.

Whereas some hold that John knew the thoughts of their hearts, by the Revelation of the Spirit, for it is said onelyonly before that they mused of the matter in their heart, and put it not to question, it is farre more probable, that John came to know this their thought, by some outward expression of their own. For among so great a multitude, when they were all in the same doubt and hesitation, it was impossible, but there would break out some whisperings, questions, arguings, or other token of the generall conceit, that even a slow and dull apprehension might in short time have found it out.

SS. I indeed baptize you, &c.

All the Evangelists have this answer of the Baptist, in regard of the substance, but in some circumstances there is difference among them. As first, whereas Luke saith, that these words were occasioned from him by the thoughts of the people, Matthew, that hitherto hath joyned with him in this story, even to the very words, p. 155hath no such thing as about the questions aforementioned, nor about this supposall, but joyneth this as a continued speech to the Pharisees and Sadduces: but this needeth to breed no scruple, seeing that it is not onelyonly usuall, but also necessary among the foure, one to relate what another hath omitted, and one to declare at large, what another hath done in briefe.

Secondly, whereas both Luke and Matthew have set this testimony of the Baptist after other speeches of his made before; Marke, as was mentioned before, hath set it the first of all his Preaching, and indeed hath mentioned no speech else: But this hee hath done, partly because hee would hasten to the Baptisme, Preaching, and Miracles of Christ, partly because Matthew had set out the matter at large before; but chiefely to give us to know that this witnesse went along with John in all his Sermons, and to all companies that came to bee baptized.

Thirdly, whereas Luke hath alledged this speech as an answer to the peoples thoughts, John hath brought it as an answer to an open question, Job. 1. 25, 26, 27. And here it may be questioned indeed, whether these two speak of one and the same thing, & of the same time: But the resolution is easie, that they doe not. For as it is plaine by Luke, that these words mentioned by him, proceeded from John before the Baptisme of Christ, so is it as plaine by John, that those in him came from him after: for in ver. 26. hee intimateth that Christ himselfe had already stood among them, but they knew him not; No nor hee himselfe, but by the Holy Ghost, which hee saw descend down upon him, ver. 3. By which is confirmed what was said even now, that John made sure to beare this witnesse to Christ, at all times, and before all companies. Now because the eyes of the people upon himselfe, looked at the strangenesse of his Baptisme, and the sanctity of his person, therefore doth hee apply this his testimony accordingly, by comparing Christ and himselfe, and his baptisme and his together, and proclaiming his own inferiority in both, as farre as baptisme with water onelyonly, is below baptizing with the Holy Ghost, and further then the servant that unties his Masters shooes, below him that weares them.

SS. I baptize you.

Marke hath it in another tence, I have baptized: which either p. 156may import the continuednesse of Johns baptizing, this being compared with Matthew and Luke as Jansenius hath conjoyned them, I have baptized, and doe baptize you. Or, rather doth it intimate that hee still baptized the companies that came unto him, and then gave this testimony to them concerning Christ. For his preaching was first of repentance, and then having wonne the people to be baptized, he brought them to the water and baptized them in the name of him that was to come after him, Act. 19. 4. So that these seeme to have been the words that he used in sprinkling or applying the water. I baptize thee with water, but a mightyer then I commeth, who shall baptize with the holy Ghost and with fire.

SS. With water.

In the Greeke it is indifferently, with or in, answerable to the signicancy of Beth the Hebrew preposition, either locall or instrumentall: And according to both senses it may be taken here. For as it is undoubted that John brought those that were to bee baptized into the River, Mat. 3. 6. 16. So is it almost as little to bee doubted, that when they were there hee threw and sprinkled the water upon them, both to answer the types of sprinkling that had preceded in the Law, and the predictions thereof that were given by the Prophets: Ezek. 36. 25. understood by Hierome of baptisme, Epist. 83. So Act. 8. 38. The Eun…ch first goeth into the water, and then Philip baptizeth him.

SS. Water.

As the forme of the Church was changed at the comming of Christ, from Jewish to Christian, and from Legall to Evangelicall, so is it no wonder if the Sacraments were changed therewithall. For if Christ were to give a new law, as Moses did the old, which the Jewes themselves confesse that hee must, and the Prophets had foretold that hee should doe; it was also necessary that he should give these new, as well as other things. But it is some wonder, that seeing hee instituted the Sacrament that should succeed the Passeover, so neer to the nature of the Passeover, as that it was a supper as well as it, that there should such a main distance and difference be between p. 157Baptisme and Circumcision, the one of which should succeed the other; for what affinity betwixt washing with water, and cutting off of the foreskin? For the better viewing of the reason of which difference, it will bee necessary to consider the maine particulars of either Sacrament apart, and then may the Reader compare them together in their variety.

First, then, Circumcision to Abraham was a seale of the promise, thou shalt bee the father of many Nations: but to his seed, of the promise of the Land of Canaan, I will give to thee, and to thy seed, all the Land of Canaan: therefore thou and thy seed after thee, shall keepe my Covenant, Gen. 17, 8, 9. And such a different end may bee observed in the administration of baptisme to Christ himselfe, and the administring of it unto Christians. The text alledged sealeth the lease of the Land of Canaan to the seed of Abraham with the seale of Circumcision, and confineth that Ceremony onelyonly to that Land, and onelyonly to their continuance there. And upon this inference, [I will give thy seed the Land of Canaan; therefore shall they keepe my Covenant] it was that Joshua, as soone as ever they had set foot upon that Land, was commanded to circumcise them, Josh. 5. And from hence it will follow, first, that that Land must bee considered dilated, as farre as Circumcision went with the seed of Abraham, in Ishmaelites, Midianites, Edomites and others.

Secondly, hence they will be found to erect circumcision againe in the Church of Christ, that hold the called Jewes shall have a temporall kingdome againe in the Land of Canaan.

And, thirdly, hence it may bee resolved why that Sacrament was deferred so long, and not given to the World before. Adam, Enoch, Noah, Eber, &c. were not circumcised; because to them a fixed and setled place for the Church to reside together was not designed, but when such a one is designed to Abraham, then circumcision is given also.

The Land of Canaan was bequeathed to Sem by his father Noah, the occasion was, because Cham, and his Sonne Canaan derided Noahs nakednesse as hee lay asleepe in the midst of his Tent: when therefore that Land is to bee setled upon the right heires of Sem, to which God … the Prophetick spirit of Noah intended it, a seale, and an assura…e thereof is given in that member, which had beene derided by …, to his losse of that Land, and to his perpetuall p. 158slavery. This was a maine reason▪ why Males alone were circumcised, and why in that member; because a male alone, and that member in him was so derided. Other reasons of the institution of the Ceremony, and onelyonly for masculines, and in that part, might concurre for instruction [such as are given by Lumbard, Aquinas, Biel, Lyra and others] but that they were not of the nature or essence of the Sacrament, and that this forementio…ed was the vigor and spirit of it, may bee concluded by these two things.

First, that Circumcision concerned not the children of Israel only, but the whole seed of Abraham: For those children of his by his Concubines, that lived in Arabia, as Ismaelites, Dedanites, Medanites, Midianites, Shuhites, Amalekites, and the rest were circumcised as well as Israel in Palestina. Those Countreys whither Abraham had sent them to inhabite were once in the possession of Canaanites, till he obtained them by conquest of the foure Kings, Gen. 14. and thither he sendeth them with the seale of Circumcision upon them, which gave them interest in the Land there, as well as Isaac had elsewhere: Abraham taught his children, and his household after him to keepe the way of the Lord, Gen. 18. 19. which though this off-spring of his in Arabia did not long in other things, yet in circumcision it did. So that from hence may result the observation of another end, and reason of the institution of this Ceremony, namely, for distinction, not of Israel from other Nations, as Lyranus would have it, but of the seed of Abraham from all other people.

Secondly, howsoever all the Israelites dwelling before the comming of our Saviour out of the Land of Canaan, as both of the Babylonian and Grecian dispersion, used Circumcision in Heathens Lands, and used it lawfully; yet it was because their claime and interest to the Land of Canaan did still continue: nay, this was one reason why it held up some store of yeers after Christ his comming & ascension: but when Jerusalem was destroyed, and their lease of that Land of promise, either expired or forfeited, or both; then did this seale of it fall and come to ruine also, and might not lawfully be used ever after: and when they must for ever relinquish the Land, they must for ever also relinquish this seale or Ceremony that had assured it. This well con…idered, will cause us also to observe:

First, that the interest of Israel in the holy Land began to shake, p. 159when baptisme came to shoulder out Circumcision. Secondly, that John most properly preached much of the Kingdome of Heaven, for their earthly one began to cease when baptisme began to extinguish Circumcision.

As Circumcision it selfe had relation to the in…eritance of the Land of the Canaanites; so the fixed time for the administration of it; namely, the eight day seemeth also to have some aim and respect to the same thing. For seven nations were in that Land, which the Children of Abraham were to subdue and dwell in their stead, Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites, Deut. 7. 1. Josh. 3. 10. In correspondency to this number of seven Nations that were to bee subdued, Jericho the first field fought in that Land, is compassed seven dayes, and seven times the seventh day. And in like answerablenesse, every child of Abraham… for seven day… was like the children of those seven Nations, but on the eight day he was to receive circumcision the pledge of that interest and claime that he had in that Land, which those seven Nations had usurped.

This then was the ground-worke and Originall of that Sacrament, that every Sonne of Abraham might beare in his body the seale of the inheritance of the Land of promise, and the badge of distinction from all other people, and that this visible signe might make him strive after the invisible grace which it sealed, the inheritance of heaven, a…d walking as the peculiar of the Lord▪ From which appropriated and restrictive ends of the Rite, the necessity of the changing of it at the comming of Christ doth plainely appeare: for when there was to bee no more distinction betwixt the children of Abraham, and other people, and no one land more peculiarized then another, but of every Land and Nation he that feareth God, and worketh righteousnes is accepted of him; that badge of appropriation, a…d seale of singularity, must either cleane come to nothing, or become unnecessary.

Now that baptisme did succeed in the stead thereof, some reasons may be given. As, first, because the Sacraments of the New Testament were to bee gentle and easie, in stead of the smart and burdensome ones of the Law. Secondly, because God would comply with men even in their owne common custome, of washing children when they are newly born, Ezek. 16. 4. 9. and turne the common to a sacred p. 160use, thereby to catch and winne them the more. But, thirdly, this one maine reason may serve for all; namely, the neere correspondency that is between the Sacrament, and the thing signified, and the full significancy that the element beareth of the grace that it signeth forth. To which, fourthly, might bee added, that baptism tooke place in the Christian Church, to fulfill the types and predictions that had gone before of it under Moses Law, and before. As in the flood and Arke, 1 Pet. 3. 21. in the passage through the red Sea and Jordan, 1 Cor. 10. 2. in the purifications and sprinklings at the Sanctuary: But especially in foure remarkable particulars, was this fore-signified and typed out in a speciall manner.

First, in Jacobs admission of the preserved Sichemites to his family and communion, Gen. 35. 2 And Jacob said to his houshold, and to all that were with him, Put away the strange Gods that are among you, and be cleane, and change your garments. Wherein hee injoyneth them three things for their admission to his Church. 1. To relinquish their idolatry. 2. To wash or baptize their bodies, for so must the foreign Make your selves cleane, be understood, and so is it well rendred by Aben Ezra. Especially, 3. since hee giveth order for the changing of their garments: All three containing the cleansing of their minds, bodies and cloaths. And there observe, first, that when Circumcision in the next chapter before had proved a Sacrament of death to the Sichemites; Jacob useth baptisme for admission of Proselytes in the stead thereof. Secondly, that the company to be admitted are females, [unlesse there were some Syrian male Idolaters] for all the males of Sechem were slaine, Gen. 34. 25. or at the least, the most of them, and therefore hee useth a Sacrament which women also might come under, for under circumcision they did not come.

Secondly, in the admission of the Israelites to the hearing of the Law, by sanctification and washing, Exod. 19. 10. from which the Jewes themselves did ground the baptizing of Proselytes, as a speciall ground.

Thirdly, at the making of the Covenant at Sinai, the introduction of Israel to the visible Church, was by baptisme, or the sprinkling of water as well as of blood, as saith St. Paul, Heb. 9. 19. yea, and even the Jewes themselves. Our Rabbins teach, saith Rabbi Solomon, that our Fathers entred into the Covenant, and baptisme, and p. 161sprinkling of blood: for there was no sprinkling of blood without baptisme. R. Sol. in loc. 4. In that in these times of David and Solomon, when heathens converted to the Jewes Religion by multitudes, their admission to their Church was by baptism, and not by circumcision. And the ground worke of this their practise, was, because, Israel comming out of Egypt washed their garments; and the Priests comming from their common employments, to their function, washed their bodies: Let all be concluded in the words of the Talmud, Rabbi Akiba said, O Israel you are blessed: Before whom are yee justified or cleansed? Or who is hee that cleanseth you? It is your heavenly Father, as it is said, I will powre cleane water upon you. In Kippurim.

Our Masters say, That bastards and Gibeonites, shall bee all justified in time to come. And this is the doctrine of Ezekiel, as it is written, I will powre cleane water upon you. In Kiddushin.

Mat. 3. ver. 11. VntoUnto repentance.

Here the Schooles thinke they find a maine difference betweene the baptisme of John, and the baptism used in the Christian Church; because that was onelyonly the baptisme of repentance, and the other of grace, and remission of sins: but that there was no essentiall or substantiall difference between them, shall be seen anon.

Luke 3. vee. 16. But one mightier then I commeth.

Though by this mightinesse of Christ above the Baptist, his omnipotency or all-powerfulnesse as he is God, may well and truly be understood, is many Expositors do take it, yet since John speaketh of him, as hee should shew himselfe among the people when hee came, aud in comparison with himself as concerning preaching and baptizing, it cannot be but his words have respect to some particular things, wherein Christ shewed this mightinesse above John, yea, even conversing among men in his humane flesh, and in what respected his preaching and ministeriall Office. And these may bee reduced unto these foure heads.

First, the power of miracles, which Christ had, but John had not: For John wrought no miracle, Joh. 10. 41. Nor was it fit he should, p. 162since hee in whom that power rested as in its proper center, was so neere to come, and so ready to shew it.

Secondly, in the different power of the Preaching of John, and of our Saviour, and their conversion of the people, John many, but Christ farre more, as Joh. 3. 26.

Thirdly, in the seale and confirmation of their Doctrine and Ministery; for whereas John sealed it with his death, our Saviour did not onelyonly so, but also with his resurrection.

Fourthly, in continuance and increase of their preaching, and Disciples, and this difference John sheweth himselfe, Joh. 3. 30. To which may bee annexed the excellency of Christs baptisme above that of Johns, which is the very thing that is in comparison, I baptize you with water, but hee shall baptize you with the Holy Ghost.

SS. The latchet of whose shooes I am not worthy to unloose.

The sense is but strained which delighteth so many, namely, that John confesseth under this simile, that hee is unable to resolve the great mystery of the incarnation; Seeing Matthew giveth this his speech in other words, and Marke by adding one word more to these, maketh it more necessary to take them in their literall meaning. For Matthew hath it thus, Whose shooes I am not worthy to beare, and Marke, The latchet of whose shooes, I am not worthy to stoope down and unloose. Both joyntly shewing, that the Baptist hath no mysticall and figurative meaning in this his speech, but doth in plaine and downe-right termes averre his inferiority to Christ, that was to come after him, to bee infinitely great, and more then a servants that ties his Masters shooes, or carries them, is to his Master. For these meanest and basest of offices of servant to Master, hee instanceth in, that hee might expresse the infinite distance betwixt him and Christ, the more to the life, and to the peoples apprehension.

SS. Hee shall baptize you with the Holy Ghost.

Hence ariseth that opinion so mightily taken up in the Schooles, and imbraced, concerning the great disparity and difference betwixt the Baptisme used in the Christian Church, and the Baptisme p. 163of John; for this (say they) could not conferre grace, but the other doth, and Johns was but as a mean betwixt the purifications of the Jews, and the baptisme of Christians. In which, first, the words of the Baptist are misconstrued, and secondly, there is a difference pretended where there is none at all.

For, first, John compareth not his own baptisme with ours, but his own with Christs. For that hee meaneth not the baptisme that Christ instituted to bee used by others, but that hee practised and exhibited personally himselfe, is plaine, In that hee mentioneth not water in Christs baptizing, which our Saviour himself doth, when hee speaketh of the baptisme that they meane, Joh. 3. 5. and in that hee saith personally that Christ should baptize, which with water hee never did, Joh. 4. 2.

Secondly, by the Holy Ghost, wherewith Christ should baptize, is not meant the grace concomitant to our Christian baptisme, as they suppose, but his sending down the extraordinary gifts of the Spirit, as is plaine by our Saviours owne exposition, Act. 1. 5. For John indeed baptized with water, but you shall bee baptized with the Holy Ghost not many daies hence. Where using the very same words with these of the Baptist, and applying the baptizing with the Holy Ghost plainely and undenyably to his sending down of the Holy Ghost on Pentecost day, hee hath given a sure, plain and undoubted explanation of these words.

Thirdly, neither, if the baptisme of John, and the baptisme used in the Christian Church bee well compared together, will any such difference or diversity bee found betwixt them, nay, set the form of words aside, no difference at all.

For, first, they both had the same institution from Christ, for hee that sent the Apostles to baptize, sent also the Baptist, John 1. 33.

Secondly, they both had the same element, water.

Thirdly, they had both the same end, repentance. For though our Christian baptisme is called the Baptisme for remission of sins, Act. 2. 38. &c. and a great deale of preeminence of this, above that of John, picked as is thought out of that title, yet is it no more then what is said of the baptisme of John, Mark. 1. 4.

Fourthly, whereas it is commonly said, that one end of our Saviours being baptized was, that hee might sanctifie our baptisme, p. 164how can this bee supposed, if hee received not our baptisme, but one different from it?

Fifthly, the Disciples were baptized with no baptisme but that of John, for Christ baptized them not, and who other should do, it cannot bee imagined, and therefore if this of ours bee more excelcent then Johns, wee have a better baptisme then the Apostles that first administred it.

Sixthly, and lastly, howsoever the Schooles without any stumbling, doe hold rebaptization of those that had received the baptisme of John, this crosseth their own tenet, that his was a degree above the washings under the Law, for their imperfection was shewed by their reiteration, and in this they make his to differ nothing at all. And whereas it is said, Act. 19. 5. that some that were baptized with the baptisme of John upon Pauls instruction of them, were baptized in the Name of the Lord Jesus: it was rather their renewing to their baptisme, then their baptisme to them, and not that they tooke any other then that of John, but that they now began to entertaine and apply it to the right intent. As it may bee exemplified in circumcision in any heathen son of Abraham: as in Jethro for an instance. Hee was circumcised while hee was an unbeleever, because hee was a Midianite, a childe of Abraham; now when hee came to bee a convert, and imbraced the true Religion, hee was not to bee circumcised againe, for that was to possible, but hee then beganne to know and apply the right use and meaning of his circumcision, and so was renewed to it, and not it to him: Or those words, [When they heard this they were baptized in the name of the Lord Jesus,] may bee understood to bee the words of Paul, and not of Luke, as see Beza in loc.

This phrase of baptizing with the holy Ghost sheweth, first, the restoring of the holy Ghost, which long agoe was departed from Israel, and gone up.

Secondly, the abundance and plenteousnesse of that gift when it should bee exhibited, that it should bee as water powred upon them, as the word is used, Joel 2. 28.

Thirdly, it sheweth whither all the washings and purifyings of the Law aimed, and had respect, namely to the washing and purging of men by the holy Ghost.

p. 165SS. You.

That is, some of you, as 1 Sam. 8. 11. Hee will take your sonnes, that is, some of them: or You, that is, the people, as Deut. 18. 15. The Lord shall raise to thee a Prophet, that is, to thy people, and unto him you shall hearken, that is, the Nation of your posterity.

SS. And with fire.

From Isai. 4. 4. The Lord shall wash the filthinesse of the Daughter of Zion, and purge the blood of Jerusalem out of the middest thereof, by the spirit of Judgement, and by the spirit of burning. It is easily to bee resolved what John meaneth here by fire, seeing our Saviour himselfe hath applyed the other part of his speech to the comming down of the Holy Ghost on Pentecost day, when wee know hee appeared in the visible shape of tongues of fire, Act. 2. Now Christs baptizing in this manner with fire, was 1. That the giving of the holy Ghost might fully answer the giving of the Law, both for time and manner, for both were given at Pentecost, and both in fire. 2. To expresse the various operations of the holy Ghost, which are fitly resembled and represented by the effects of fire: As 1. To inlighten with knowledge; 2. To inflame with zeale; 3. To burne up corruption; 4. To purifie the nature; 5. To turne the man to its own qualification of sanctity, as fire maketh all things that it seiseth like it selfe. 3. To strike terrour in the hearts of men, lest they should despise the Gospel, and to win reverence to the holy Ghost, for feare of the fire. 4. Hereby was clearely and fully shewed, the life and significancy of the sacrifices under the Law, upon whom there came a fire from heaven: intimating that they are lively sacrifices, and accepted, who are inflamed by the holy Ghost from above.

And thus the two elements that have and shall destroy the world, water and fire, hath God been pleased to use for the benefit and salvation of his chosen.

p. 166Ver. 17. Whose fanne is n his hand.

By the fanne in the hand of Christ, the most Expositors understand the power of judgement that God the Father hath committed to him, For the Father judgeth no man, but hath committed all judgement to the Sonne, Joh. 5. 22. And thus some take it for an argument against security to all: and others, against Apostasie to those that have been baptized with the holy Ghost: and that as the Baptist in the former words hath told what Christ would doe, at his first comming and appearance, so in these, what hee will doe at his second: but I rather adhere to the interpretation of them that by the Fanne of Christ, understand the Gospel, and his preaching and publication of the same; and that upon these reasons:

First, because unlesse it bee thus taken, wee have not here any testimony at all given by the Baptist to the people, concerning that part of the Office of Christ. Now that being a matter of so great importance, as that the Prophets do more insist upon the preaching of Christ, and his power in the Gospel, then upon any other thing that concerned him in the worke of redemption, and this being in severall respects more regardable then his baptizing with the holy Ghost, it cannot bee imagined that John should omit to beare witnesse of him for such a thing, nay it had been to neglect to beare witnesse of him for the chiefe thing of all.

Secondly, because the Gospel or the word of God is the proper touchstone that tryeth and differenceth betwixt gold and drosse, truth and falsehood, pure and vile: and this is the instrument wherewith hee confoundeth every strong hold that exalteth it selfe against himselfe, Isa. 11. 4. 2 Thess. 2. 8. Revel. 1. 16. and 2 16. And,

Thirdly, because John speaketh of Christ as hee should presently shew himselfe among them, as it is apparent in the verse preceding, and not as hee should shew himselfe at the end of the world.

SS. His floore.

If these words and those that follow, bee applyed to the whole Church in all places, and at all times in generall, the application may bee very profitable and pertinent, as giving warning to all p. 167men to bring forth the fruits of repentance, for feare of the judgement to come, and so the end of this verse may bee of the same use with the end of the ninth to all men whatsoever; but that by the floore of Christ in this place is meant the Church of Israel, or the nation of the Jews alone, may bee concluded upon these observations:

First, that the title given, His floore, is but the very Epithet of Isaiah, that hee giveth to Israel, Isa. 21. 10. Oh my threshing, and the corne of my floore: which though some Expositors both Jewish and Christian apply to Babel, yet let the Reader upon common reason, and serious examination bee the Judge.

Secondly, because the phrase of fanning of that Nation betokeneth their finall desolation, Jer. 15. 7. I will fanne them with a fanne in the gates of the Land: and the Baptist seemeth in these expressions his fanne and his floore, to have reference to these two Prophets.

Thirdly, because the words being thus appropriated to Israel, they have the more agreement with the verses preceding, which tell of the wrath to come upon that Nation, and of the axe already laid to the root of that tree.

Fourthly, the phrase of throughly purging, which the Greek word importeth, [and the same word is used both by Luke and Marke] denoteth a finall separation of the Wheate and chaffe, and an utter consumption of the wicked, and this being spoken onelyonly to the Jews, and to those Gentiles that were mingled with them, they cannot so fitly bee applyed to any thing as to that Nation, and their utter desolation; for God had often purged them before; but now their thorough purging is neere at hand, when Christ by the fa…ne of the Gospel shall have sifted and tryed them, and found them out, who was Wheate, and who was chaffe. And,

Fifthly, this Exposition is consented to, even by the Jews themselves, the more ancient of whom have held, that the comming of Christ should bee the finall desolation of their Nation. So doth their whole Sanhedrin confesse, Joh. 11. 48. This man doth many miracles, and if wee let him alone, all men will beleeve on him, and the Romans shall come and take away both our place and Nation. And to the same tenour of confession is that collection of the Talmud cited ere while from the last verse of the tenth Chapter of Isaiah, and the first of the eleventh, where the fall of the forest and Lebanon, and p. 168the comming of the branch out of the stemme of Jesse, are laid together. And to the same purpose doth the Chaldee Paraphrast render Isa. 66. 7. Before her paines came, shee was redeemed, and before the pangs of her birth, Messias her King was revealed. A Text from which Rabbi Samuel bar Nachaman in Bereshith Rabba concludeth that the destruction of the Temple, and the birth of the Messias should bee neere together.

And lastly, that this verse, as it was spoken onelyonly, so also is to bee applyed onelyonly to the Jews, may bee somewhat inferred from the Titles given to the parties spoken of, wheat and chaffe, which both grow from one roote, and come up upon the same stal k: resembling fitly both the beleeving and unbeleeving Jews, or the godly and wicked of them, both descended from the same nationall Originall. And to back this observation, it is observable, that whereas our Saviour maketh his metaphor of Wheat and Tares, because hee would onelyonly shew the difference betwixt the righteous and the wicked, the Baptist doth his of Wheat and chaffe, because he would not onelyonly shew the same difference in condition, but also their agreement and identity in Nation.

SS. The Wheat hee will gather.

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

p. 169SS. Hee will gather.

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

SS. Into the Garner.

Seeing that the maine intent of the verse is to shew forth the destruction of Jerusalem, as is proved before, by these words might well be understood the care and charge that God took of his faithfull ones in that ruine, when by the warning of a voyce in the Temple that said Migremus hinc, let us flit hence, hee removed them to Pella, a place farre enough distant from the danger, but that our Saviour hath taught us to understand it of the rest in Heaven, in his parable of the Wheat and Tares, Mat. 13.