Sect. 1 WHY is Chriſt manifeſted as ſoone as ever hee is borne, Queſt. yea, and before hee was borne? as the Angell reveales it to Ioſeph and Mary before, the Holy Ghoſt to Elizabeth, and Iohn Baptist in her wombe; the Angels to the Sheepheards, the ſtarre to the Wiſemen, and they to the Jewes, preſently after hee was borne.

Anſw. I anſwer, This was done for theſe cauſes; Firſt, that the Goſpell might be manifeſted, or that the meſſage of Chriſts Nativitie might bee confirmed by many witneſſes.

Secondly, that the Jewes, the people of God, might bee admoniſhed of it: the Meſſias long before was promiſed unto them; and therefore by the teſtimonies of many, God will have them to know, that now he is come.

Thirdly, that all might bee left without excuſe, ſeeing that it was ſo plentifully confirmed.

Fourthly, this was done for the comfort and conſolation of thoſe, who did expect the Meſſias, as Simeon Luk 2.25., and Anna Luk. 2.36.

Sect. 2 §. 2. In Bethlehem.] Why was Chriſt born in Bethlehem?

Queſt. Anſw. Anſwer. For three cauſes; the firſt is, Hiſtoricall, that they might bee taxedLuk. 24., Ioſeph being of the linage of David, comes to Bethlehem, the Citie of David to be taxed. The ſecond cauſe is Allegoricall, becauſe Bethlehem ſignifies the houſe of breadGen. 35.19. and 48.7., and Chriſt is the true bread from heavenHier. & Haymo.. The third cauſe is Propheticall, that the propheſie might be fulfilled, which was delivered concerning Chriſt the MeſſiasMich. 5.2..

Sect. 3 §. 3. In the dayes of Herod the King.] Hence Queſt. 1 it may bee demanded, what manner of dayes were theſe to the Jewes?

Anſw. I anſwer, dayes of great affliction: for Herod, who now ruled over them, was a ſtranger, comming thus unto the kingdome. The Maccabees held a certaine kingdome, unto the time of Hirca • us, the ſonne of Alexander, who contending with his brother Ariſtobulus, hee calls one Antipater unto his ayd, which Antipater, being the Father of this Herod, mar • ies him to the daughter of Aristobulus: Hircanus being overcome, and taken, Herod aſſumes the kingdome, as his Vicegerent, or Deputie. After a while Nicanor returnes into Iudea, whom Herod peaceably receives, but ſecretly ſlayes, and then obtaines the kingdome for himſelfe, of the Romanes.

Now this time, I ſay, was unto the Jewes a miſerable time in a three-fold regard. I. Becauſe their Kingdome was taken away. II. Their Prieſthood was corrupted; there being two high Prieſts alive at once, as wee ſhall ſhew afterwards. III. They were now become tributaries unto the Romanes, which confirmes Chriſt to bee the true Meſſias, and promiſed Shilo, becauſe the Law-giver was now gone from Iudah Gen. 49..

Hence it may bee asked; Why doth God Queſt. 2 ſuffer his people to come into ſuch miſerie, or to bee in bondage under the Romanes, who were Heathens and Infidels, contemning God, and Religion?

This was done for theſe cauſes: Firſt, Anſw. that they might bee humbled through the ſight and ſenſe of their ſinnes, which were the cauſes of this evill. Secondly, that they might the more earneſtly and fervently pray unto God, in their diſtreſſe. Thirdly, that the reliques of ſinne might bee expurged, and evacuated: or that this affliction might bee as fire to purge them from their droſſe. Fourthly, that they might the more confidently rely upon the Lord for deliverance, upon their repentance, according to his gracious promiſes, Pſalm. 34.17.19. Fiftly, that in the meane time, they might adhere and keepe cloſe unto the LordPſal. 30.7.8. and 7328.. And this was the principall cauſe of their great captivitie: in proſperitie they runne away from God, and will not be ſubject unto him: therefore the Lord ſuffers them to be afflicted, that they may learne to draw nearer unto him, that ſo hee might draw neare unto them.

§. 4. Came Wiſe men from the Eaſt.] It may Sect. 4 here bee queſtioned, who theſe Wiſe men, or Magitians were? Queſt.

I anſwere, Firſt, the word is ambiguous and Anſw. 1 doubtfull, having divers ſignifications: I. Some underſtand by them, Impoſtors, or Juglers. II. Some underſtand Witches; but neither of theſe is underſtood here.

Secondly, I anſwer, There are foure kindes of Anſw. 2 Magicke, the firſt Naturall, which conſiſts in the knowledge of naturall things. Secondly, Aſtrologicall, belonging to the knowledge of the ſtarres, and is called Aſtrologie; and theſe two I here omit. Thirdly, Diabolicall, which is the Art uſed by Magitians, Witches, and Sorcerers, & is called Goeteia, & Theurgia, in which I might obſerve theſe double tearmes, I. Terminus aqua, from whence this Magicke came. viz. 1. From the Divell, the authour of it. 2. From divine worſhip corrupted, or from the worſhip of falſe Gods. II. Terminus ad quem, whereunto this Magick tends, to wit, 1. unto Phyſicke, Medicines, and the knowledge of Plants. 2. Vnto the vanitie of the ſtarres, this divelliſh Magicke leading unto forbidden Aſtrologie. 3. Vnto divelliſh practiſes: experience ſhewing, how that Magicke leads unto all manner of lewdneſſe, prophaneſſe, and wicked enterpriſes, both againſt God and our neighbour; but all theſe, God willing, I ſhall handle more largely in another place.

Fourthly, there is a Morall and Divine Magicke, which conſiſts in the ſtudie of wiſedome, and divine knowledge. Amongſt the Heathens, they that were zealous, and learned, and ſtudious in this learning, had divers names given unto them, the Perſians called them Magos (and ſuch were theſe in this verſe mentioned) the Aſſyrians, Chaldaeos: the Indians, Brachmanes, or Gymnoſophiſtas: the Egyptians, Prophets, or Prieſts: the Grecians, 〈 in non-Latin alphabet 〉 : the French, Druydas: the Latines, Wiſe men; (and ſo theſe Magi are called in this place by all our Interpreters) and the Jewes called them Scribes Rhod. & Plin. 30.1. .

I anſwer againe, that there is much queſtion, Anſw. 3 and little certainty of the number and qualitie of theſe wiſe men. Firſt, ſome ſay, they were only three in number; who were wiſe men, and great Schollers, in all the learning of the Perſians, but were no Kings. Secondly, others thinke, there were fourteene of themCalvin. ſ.. Thirdly, others thinke, that they deſcended of the ſtocke of Balaam Hier. ſ., from Balaams propheſie,Numb. 24.17. of which by and by. Fourthly, others thinke, that they were three Kings, called Gaſpar, Melchior, Balthaſar, who firſt were buried in their owne Countries. Secondly, tranſlated from thence, by Helena (the Mother of Conſtantine the great) unto Conſtantinople. Thirdly, carried thence, by a Biſhop, to Millaine: and fourthly, by the Emperour Henry, tranſported to Colleine Legenda.. Now after ſo many opinions, and tranſlations, wee may conclude, that all theſe are falſe, or at leaſt, that it is moſt uncertaine, which of theſe is true. And therefore, I. The adoration of the bones that are ſhewed at Colleine, is but ridiculous Idolatry, like the worſhipping of the wood of Chriſts Croſſe. II. That alſo is but impious Magicke, which is taught by ſome of them likewiſe, who preſcribe theſe three names, Gaſpar, Melchior, Balthaſar to be written in parchment, with the ſigne of the Croſſe, and hung about the necke, as a ſure ſalve, to cure all ſores, and diſeaſes whatſoever.

Sect. 5 Ca ••• wiſe m • n, ſaying, &c.] Here it will be objected, Obiect. Chriſt (Matt. 1.25.) ſaith that the divine Myſteries were bid from the wiſe: and Paul ſayth, God hath not choſen them, 1 Cor. 1.26. And here wiſe men are formoſt, and forwardeſt to ſ ••• e our Chriſt. Anſw. 1

I anſwer, Firſt, the Apoſtles ſpeech is not univerſall, hee not ſaying, that God hath choſen none, but few, 1. Cor. 1.26. Anſw. 2

Secondly,Ioh. 9.40. our Saviour ſpeakes not of thoſe that are truely wiſe, but of the preſuming Jewes, who boaſted of their knowledge. Sect. 6

To Ieruſalem.] Here it may bee queſtioned, Why they came unto Jeruſalem, Queſt. ſeeing the ſtarre did not direct them thither, it not being ſeene of them, at that time? Anſw. 1

Firſt, ſome ſay, that the wiſe men came hither, that they might bee witneſſes againſt the Jewes, both for the preſent, and alſo at the day of judgement: or that the Jewes might bee the more inexcuſeable: but this is not likely to bee the intent of their comming thither, and therefore I leave it. Anſw. 2

Secondly, I rather thinke, they came hither, becauſe it was the Metropolis, and therefore they hoped to finde the King of the Jewes Anſw. 3 there.

Thirdly, they came hither alſo, to bee inſtructed of the Prieſts, as thoſe who perfectly knew, where the Meſſias was to be born: for the ſtarre not appearing unto them, they knew not of themſelves, how to direct their courſe, and therfore repaire unto thoſe, whom they thought were able to inſtruct them.

This verſe may admit a double ſenſe: Firſt, Allegoricall: Sect. 1 ſecondly, Literall.

This verſe may be Allegorized, two manner of wayes: Firſt, frivolouſly, and fooliſhly. Secondly, fruitfully and profitably.

The Monkes ridiculouſly allegorize this Starre: We have ſeene his ſtarre. Five ſtarres are ſeene, ſay they, Firſt, a Materiall ſtarre, which is that here ſpoken of. Secondly, a Spiritual ſtarre, which is faith. Thirdly, an Intellectuall ſtarre, that is an Angell. Fourthly, a Naturall ſtarre, which is the Bleſſed Virgine. Fiftly, a Superſubſtantiall ſtarre, which is Chriſt. Theſe, as meere fanſies, I omit.

This verſe may be commodiouſly allegorized thus. Firſt, the ſtarre ſignifies Religion, becauſe as the ſtarre ſhineth, ſo doth Religion, and ſo ought the Religions Matth. 5.16. Phil. 2.15.. Secondly, the Eaſt, wherin the ſtarre ariſes, ſignifies Youth Eccleſ. 1.5., and therefore Religion and Repentance are not to be deferred unto old ageEccleſ. 12.1.. The Jewes were enjoyned to offer up unto God, a Lambe of a yeare old, to Obſer. 1 teach, us to offer up our youth and ſtrength unto God. Thirdly, the moſt plaine and profitable Allegorie is this; The Starre (onely) here directs Obſer. 2 us unto Chriſt, teaching us there-by, that none can come to Chriſt, except hee bee enlightned from above, and drawne by the FatherIoh. 6.44., as wee have an example in Lydi • , the Lord having opened her heart, ſhee heard the Diſciples of Chriſt willinglyAct. 16.14.. But againſt the truth of this, ſome things are objected.

Obiect. 1 Firſt, wee are brought unto Chriſt by the word, as appeares Rom. 10.17. Faith comes by hearing, and hearing by the Word. See alſo Eph. 1.13. After ye heard the word of truth, yee beleeved. So likewiſe, 2. Pet. 1.19. Yee have a ſure word of propheſie, which ſhines as a light in a darke place. In theſe texts faith is attributed to the preaching of the word, and not to heavenly illumination.

Anſw. This is true, that faith is wrought by the word, by which alſo wee are brought unto Chriſt, but firſt the heart is enlightned from above, by which it is enabled to underſtand the word: for untill we underſtand with the heart, we cannot aright heare with the eareMatth. 13.15. and Rom. 11.8.. Spirituall things are ſpiritually diſcerned; and neither the naturall man, nor the nature of man can aright underſtand thoſe things, that are of God1 Cor. 2.14.15..

Obiect. 2 Secondly, Chriſt himſelfe is the Starre, by whom we are brought unto him (hee being the bright and Morning ſtarre Rev. 22.16.,) and therefore not the illumination of the Spirit of God.

Anſw. Wee muſt diſtinguiſh betwixt ſome certaine particular and inferiour ſtarre, and that bright Morning ſtarre (Apoc. 22.16.) called alſo Lucifer, or the Day starre 2. Pet. 1.19., &c. yea more than a ſtarre, the Sunne, which gives light unto all the ſtarresMalach. 4.2.. And therefore there is an order to be obſerved in theſe things, which is this. Firſt, there is a ſtarre, which obſcurely admoniſhes, and moves; this is the internall (but common and generall) motions of the holy Spirit: as after Peters Sermon, being pricked in their hearts, they cry out, What ſhall we doe to be ſaved Act. 2.37.38.? Theſe generall motions and commotions a man may have within himſelfe for a time, and yet not be brought home unto Chriſt; and without theſe, we cannot (at leaſt ordinarily) be brought unto him: and therefore prayer is neceſſarily to bee adjoyned to the hearing of the word, that ſo we being aſſiſted (in the hearing thereof) from above, it may become profitable unto us. Secondly, there is the word directing: for this is Gods owne ordination, that wee ſhould bee taught only by his word: the preaching rhereof being the power of God unto ſalvation 1 Cor. 1.18.21., as we ſee by experience even from the word of God. Philip preaches, and then the Eunuch underſtands, and beleevesAct. 8.35.37.. Peter preaches, and Cornelius, and all with him, receive the holy GhoſtAct. 10.5.54.. And therefore wee muſt not expect Enthuſiaſmes, or divine revelations, and neglect the word, but we muſt have recourſe to the Law, and to the Prophets, that they may direct us unto Chriſt. True it is, that the word doth not work in us, or upon us, either ex opere operato, by the bare preaching of it, or incantative, by way of inchanting, or charming of us: yet wee muſt confeſſe and acknowledge (yea expect and long for) the operation of God in his owne ordinance, the word, which therefore is called, the word of reconciliation 2 Cor. 5.19., God by the word reconciling us unto himſelfe: and without whoſe gracious aſſiſtance, the word will become altogether unprofitableMich. 3.6.7.. Thirdly, there is a Sun, or a bright and ſhining Morning ſtarre, which is the teſtimony of the Spirit of Chriſt within us, enabling us boldly and confidently to call God Father Rom 8.15. and Gal. 4.5.6., which is called a Sunne, Malach. 4.2. and reſembled thereunto in regard of a threefold property it hath. Firſt, in regard of his firme, fixed, and apparent lightEſa. 60.1., we thereby beholding, as with open face, the glory of the Lord2 Cor. • .18. aſſuring us of an intereſt in Chriſt, and of ſalvation by him. Secondly, in regard of his feruent heat, making us zealous of good workes, and enflaming all the affections of the ſoule, with an ardent deſire to obey God in whatſoever he requires, and to approve our ſelves unto him, by true holineſſe, and unto others by equity, righteouſneſſe, and unblameable livesEſa. 60.3 and Tit. 2.14.. Thirdly, in regard of ſolid joy, which it brings unto us: when the Sunne beginnes to riſe, then the birds beginne to ſing, and moſt creatures delight in the ſight thereof: for this internall evidence of the Spirit of God doth worke in us joy unſpeakable and glorious, Read Iſai 60.19.20. Apoc. 21.23. and 25.5. and 1. Pet. 1.8.

Thus much for the Hiſtorical ſenſe of this Sect. 2 verſe, wee now proceed unto his literall ſenſe.

In the hiſtoricall ſence of this verſe, Obiect. I will anſwer an objection, and then reſolve divers neceſſarie queſtions.

The Papiſts to prove, that the Pope hath both Regall, and Sacerdotall power, argue thus: That power which was in Chriſt, the head of the Church, when he was upon earth: is now in the Pope, his Vicar generall upon earth: but Chriſt had both Regall and Sacerdotall power. i. e. was both a Prieſt and a temporall King, when hee was upon the earth: Therefore the Pope is ſuch; both a Prieſt and a Prince, having power Temporall and Spirituall over people and Princes. The whole argument I meddle not withall, referring the Reader to the learned FrenchmanCamierus Tom. 2. lib. 15. cap. 4. Sect. 1.2, 3. de Temp. Papa poteſ., I will onely proſecute one particular of the Minor propoſition.

Wee deny that Chriſt was a temporall King upon earth, and therefore although the Pope were his Vicar (which is not yet proved by them by any unanſwerable or unanſwered arguments) yet hath he not Regall power given unto him. That Chriſt was a temporall King, ſome of themCarerius prove from this verſe: the Orientall Kings, or wiſe men of the Eaſt, aske, where is he that is borne King of the Jewes: therefore they confeſſe he was a King, and they honour him as a King, by preſenting gifts unto him.

To this I anſwer, firſt, it cannot bee denied, Anſw. 1 but that Chriſt was called by the Wiſe Men a King.

Secondly, but whether they call him a temporall Anſw. 2 King or not, that is the queſtion, and Carerius proves it not: but others witneſſeChryſoſt hom. 6. in Matth. that they came unto Chriſt as unto God; and then certainely they do not enquire for him, as a temporall King.

Againe, it is moſt probable, and agreeable Anſw. 3 unto reaſon, that they call Chriſt an heavenly King, not an earthly, as may appeare thus; If theſe wiſe men had acknowledged no other thing in Chriſt, but onely that hee was the temporall King of the Jewes, that is a King of a very ſmall people; then had they had no cauſe to have undertaken this long journey, for the ſight of him, but rather cauſe, not to have moved a foot out of the way for him; the earthly King of the Jewes not belonging at all unto them.

Anſw. 4 Laſtly, I anſwer, when they find Chriſt they worſhip him; which argues, that they acknowledge him not to bee an earthly, but a heavenly King: for although temporall Kings (amongſt them) were wont to bee worſhiped, yet none before their coronatiō, when they were actually Kings; which could not as yet be, his nativity being neither knowne unto, nor taken notice of, by the Jewes; and therefore all interpreters (in a manner) agree that they worſhiped him as a God: I referre the ſtudious Reader here, to Opus imperf. in Matth. hom. 2. and Salmeron. Tract. 38. Tom. 3. and Anſelm. ſ. and cyprian. ſerm. de ſtellâ & Magi, and Auguſt. ſerm. 29. de tempore. Divers queſtions from this verſe may be made, concerning this STARRE, I will onely propound thoſe which I conceive to bee of moſt weight, and of greateſt neceſſity to be knowne.

Queſt. 1 Firſt, how was Chriſt manifeſted to the wiſe men?

Anſw. Anſwer, by a ſtarre; they confeſſe at Jeruſalem, we have ſeene his ſtarre, and they conclude that a new ſtarre doth portend a new King.

Queſt. 2 Secondly, why was not Chriſt manifeſted unto the Wiſe Men, who were Gentiles, by a ſpeaking Angell, rather then by a dumbe and ſilent ſtarre: ſeeing that he was ſo revealed unto the Iſraelites: an Angell from heaven (totidem verbis) even in plaine termes telling them of his nativityLuke 2.10.11.?

Anſw. 1 Firſt ſome ſay this was done for the fulfilling of Balaams PropheſieNumb. 24.17. That a ſtarre ſhould riſe from Iacob: but this is falſe, for the Prophet ſpeakes there of Chriſt himſelfe, under the type of David, who ſhould tame the Moabites, and all his enemies.

Anſw. 2 Secondly, this was not done without a myſterie, which was this: the Meſſias was to bee notified and made knowne unto the Gentiles, not immediately from heaven, but mediately by the Jewes: For out of Zion went the law, and the word of the Lord from Ieruſalem Eſa. 2.3.. Yea to the Jewes onely were committed the divine oracles of GodRom. 3.9., and from them flowed ſalvation unto the GentilesIoh. 4.22.

Thirdly, the Iewes were more worthy then Anſw. 3 the Gentiles (at leaſt in the Lords eſteeme) and therefore God did ſend meſſages unto them by Angels: the Gentiles were dogs, and were but to gather up the crums that fell from them, and therefore God admoniſheth them by a ſtarre Haymo ſ..

Anſw. 4 Fourthly the Iewes were directed by reaſon in their actions, and therefore God ſendes reaſonable Angels unto them: but the Gentiles know not, how to uſe reaſon aright, and therefore God gives unto them a ſigneGreg. ſ. Matth. 2. • 349..

Anſw. 5 Fiftly, Chriſt was revealed unto theſe Wiſe men by a ſtarre, for a two-fold admonition. viz. I. That they might be admoniſhed of the perſon of Chriſt: that this Ieſus, who was borne at Bethlehem, was that King, to whom (as the latine Church ſings) both ſunne and moone, and ſtarres and aire doe chante by turnes, or unto whom every thing that hath breath ſhould ſing praiſe Pſal. 150. verſ. laſt..

II. This was done, that they might bee admoniſhed of the benefits they ſhould receive by Chriſt: viz. that by a true and lively faith in this King, a new ſtarre of the true acknowledgement of God ſhould ariſe in the hearts of the faithfull, which ſhould diffuſe his light, and ſend forth his bright beames into the obſcure world: for where the underſtanding is enlightned, and the affections by a true zeale throughly enflamed, there is light and brightneſſe in the life and converſation.

Sixtly and laſtly, I anſwer, the Wiſe Men Anſw. 6 were skilfull in Aſtrologie and Aſtronomy, and therefore God revealed Chriſt unto them by a ſtarre Chryoſ. & Calvin, ſupra., where we may obſerve two things, firſt God makes Chriſt knowne, to the Iſraelites, to the Prieſts, to the Perſians, and to Herod.

Secondly, hee makes Chriſt knowne unto theſe, by things beſt knowne unto every one of them, and moſt credited. Chriſt was manifeſted to the Iſraelites by an Angel (Luke 2.10) to the Perſians by a ſtarre: to the Prieſts and Herod, by the Prieſts and Magi of the Perſians in this Chapter.

Thirdly, it may bee demanded what manner Queſt. 3 of ſtarre it was, by which Chriſt was revealed unto the Wiſe Men?

Many groſſely and ridiculouſly anſwer this Anſw. 1 queſtion, which anſwer I will but barely recite. I. Some ſay it was an Aſtrologicall conſtellation, by a certaine influence ſhewing Chriſt, becauſe theſe Wiſe Men ſay; we have ſeene his ſtar. II. Others ſay, this was the Holy Ghoſt, who in the ſhape of a Dove was ſeene of the Jewes, when hee deſcended upon ChriſtIoh. • .32.. III. Others ſay it was that Angell which appeared unto the SheepherdsLuke 2, 9.10., of which opinion was Chryſoſtom: But the Angels never appeared unto any, but they ſpeake unto thoſe to whom they appeared; now this ſtarre was mute, and therefore it was no Angell.

IV. Others ſay, it was the ſtarre that was foretolde of by Balaam: and ſome tell us,Op. imperf. ſ. Matth. that 12 men every yeare were appointed perpetually, and carefully to watch for this ſtarre: which they imagined ſhould have the forme of an infant bearing a croſſe upon his ſhoulders. V. The Priſcillianiſts dreame, that to every man as ſoon as hee is borne, is borne a ſtarre, wherein his fate and deſtinie may be ſeene and knowne: and this ſtarre (ſay they) was ſuch an one, being created juſt at the nativity of Chriſt, and fatal unto him. All theſe I reject, & paſſe by, comming to more probable conjectures.

Some anſwer that this ſtarre was a Comet in Anſw. 2 the aire: this ſeemes to many to bee the truth, and therefore I wil a little more ſtrictly examine it: conſidering herein theſe foure things. Firſt what a comet is, Secondly the names of a comet. Thirdly, the ſignification of a comet. Fourthly, wherein and how this ſtarre differed from a comet. A comet is by ſomeBrul. diſt. 14. q. 12. li. 2. deſcribed thus: It is an earthly exhalation, of a drie, warme, groſſe, clammy or viſcous nature, who having his parts wel compacted together, and being elevated unto the higheſt region of the aire, by reaſon of his vicinitie unto the elementall fire, and his owne groſſe and tough nature, is inflamed, and ſo becomes luminous or ſhining.

A Comet hath foure names given unto it, firſt, it is called a Comet, ſecondly a Blazing Starre, thirdly, a bearded ſtarre, and fourthly, a long tailed ſtarre.

According to the Philoſophers a comet hath divers ſignifications. Firſt, it is a ſigne of a drie and barren ſeaſon to come. Secondly, it is a ſigne of much winde, and great windes. Thirdly, it is a ſigne of forreine warres. Fourthly, it is the ſigne of domeſticall ſedition, or jarres within the bowels of a land. Fiftly, it is a ſigne of the death of ſome princeAriſt, lib. de Meteor..

This Starre here obſerved by the Wiſe Men, was no vulgar comet, as may appeare by theſe differences. Firſt, it differed from a Comet in ſplendor; this ſtarre was ſeene in the day time, but comets vaniſh, when the Sunne appeares.

Secondly, in apparition, this ſtarre was ſeene onely of and by the Wiſe Men, but comets of whole townes, cities, and for the moſt part by the whole land. Thirdly, in the motion of it, ſometimes this ſtarre moves, ſometimes it ſtands ſtill, it walkes along with them, it directs them as a guyde to the place, where they would bee, and then ſtands ſtill over the place where Chriſt was, none of which things are proper to a vulgar or ordinary comet.

Anſw. 3 I anſwer againe (becauſe it is called a ſtarre) that there are many ſorts of ſtarres: Firſt, fixed ſtarrs in the eighth ſphere, ſuch was not this ſtar: Secondly blazing ſtarres, of which in the former anſwer.

Thirdly, the ſeaven planets, who are fixed in their orbs, & are as cōſtant in their courſes as the fixed ſtarres: but every one of them hath his ſeverall orbe, and therefore are called wandring ſtarres, becauſe unto us they ſeeme to appeare ſometimes in one place, ſomtimes in another, ſometimes neare unto one ſtarre, ſometimes neare unto another: this ſtarre was no planet neither, for it differed from the planets in theſe things. I. in the originall of it: it now had only its being, they from the beginning. II. in the end of it, the planets are appointed for times and ſignes and ſeaſons, but this ſtarre onely for this one worke and time. III. In the ſituation of it, they are placed in their orbes above the region of fire, this ſtarre in the loweſt region of the aire. IV. In the duration and continuance, the planets ſhall continue to the worlds end, but this was quickely diſſipated. I might here diſpute, whether this ſtarre was now created as a ſubſtance, and by and by reduced to his firſt matter, as the Schoole-men thinke: or whether it was imprinted only in the aire as a 〈 in non-Latin alphabet 〉 , and then vaniſhed away, as is moſt probbale, becauſe it was ſeene by the Wiſe Men onely: but as a leſſe needfull controverſie I paſſe it by.

Fourthly, there is a miraculous ſtarre created for ſome one time, differing from the other three ſorts of ſtarres in ſomething: and ſuch a ſtarre was this, being altogether miraculous, as I ſhewed in the concluſion of the former anſwer. Concerning the forme of this ſtarre I muſt gheſſe with others, that either it was of the forme of a comet, or an ignis fatuus, or of Caſtor and Pollux: this is conjecturall and therefore I leave it; concluding according to the Evangeliſts minde and meaning, that there was a new light, placed either in the air (as is moſt probable) or in the firmament (leſſe likely) by the providence and appointment of God, to bee a guide and directer for the Wiſe Men, to bring them unto Chriſt.

How did this ſtarre differ from the fixed ſtars? Queſt. 4 Anſwer in five things. I. The other ſtars were created at the beginning of the world, this onely upon the day of Chriſts nativity. II. Some ſayDormiſecur. de Tempore, ſerm 71. ſ. Matth. 1.2 this ſtar differed from others in forme, becauſe it bare the forme of a child, carrying a croſſe upon his ſhoulders: this opinion is borrowed from Balaams hiſtory, which Chryſoſtome told us before, and which, as a legende I leave. III, It differed from others in ſplendor, all the other ſtarres not being able to direct the Wiſe Men, as this did. This is alſo the former Friars opinion, and I leave it to the readers judgement; becauſe to my weake underſtanding, it ſeemes of no great force; the ſtarre not appearing to them by night, when other ſtars give their light: but by day, when the Sunne gave them light, not the ſtarre. IV. It differed from the fixed ſtarres in place or ſituation; they being fixed in the firmament, but this in the aire; and as it is probable neare unto the earth, becauſe otherwiſe it could hardly ſo punctually direct the Wiſe men, as it did. V. This ſtarre differed from the other in office, for their office is to manifeſt the night: we know night is at hand when ſtars appeare, and that the ſunne is ſet: but this ſtarre ſhowes, that now it is day, and that the Sunne of Righteouſneſſe doth ſhine in the world.

Fiftly, why did not the Starre accompanie Queſt. 5 and direct them into Ieruſalem?

Firſt, ſome ſay becauſe they that ſeek humane Anſw. 1 helpe, are deprived of divine: and therefore: ſeeing they went to Ieruſalem to be inſtructed, and would not adhere to the conduct of the ſtar therefore it left them; but this anſwer ſeeming ſomething abſurde, I inſiſt not upon it.

Secondly, ſome ſay, becauſe ſignes belong unto Anſw. 2 infidels, not to Jewes,Greg. ſ. Matth. 2. f. 349. therefore the Starre leaves them, when they come thither.

Thirdly, I anſwer, the ſtarre left them for this end, that this their queſtioning with the Jewes Anſw. 3 might bee a meanes the more generally, to publiſh and divulge the nativity of Chriſt.

Fourthly, This was done principally that the Anſw. 4 wiſe-men might be inſtructed cōcerning Chriſt, by the word of God, and not by miracles.

Sixtly, it may bee demanded, how doe the Queſt. 6 wiſe men by the ſtarre conjecture, that Chriſt is borne?

Anſw. 1 Firſt, ſome thinke, they knew by the ſtarre of the birth of Chriſt, by Balaams tradition, (Numb 24.17) they being of the linage of Balaam (according to ſome) as we ſaid before.

Anſw. 2 Secondly, ſome ſay they knew it by the Sybilles prophecies, ſome whereof Suetonius mentioneth.

Anſw. 3 Thirdly, others ſay they were taught it by the devill. 1. Becauſe they were heathens and infidels: but Balaam although a worldling was taught and directed by God in his prophecies. 2. Becauſe Sathan ſometimes ſpeakes true, as Acts 16.17. but this is alwaies for ſome wicked end, the devill being that wicked one: but this manifeſtation was for the good of many; a good meſſage unto all nations, and therefore was not revealed by Sathan. 3 The devill certainely knew where Chriſt was borne, and therefore if hee had revealed unto them his birth, hee would alſo have revealed the place of his nativity.

Anſw. 4 Fourthly, others ſay, they knew it by the motion of the ſtarre towards Ieruſalem, and that houſe where Chriſt was; but this ſeemes a meere conceit and phancy.

Fiftly, they were very learned men, and therefore Anſw. 5 it is credible, that they had calculated or collected the time of Chriſts nativity: and that either 1. by a ſupputation of Daniels weekes; or 2. by the Scepter, which was taken away from Iuda.

Sixtly, ſome ſay that they knew of the nativity Anſw. 6 of Chriſt by divination, or aſtrologie. Calvin indeede confeſſeth, that they were very skilfull in that art, but yet I cannot thinke that they did this way come to the underſtanding of it, and that for theſe cauſes. 1. Becauſe this ſtarre was ſome ſtupendious thing againſt natureDionyſ, Areopag., being neither planet, nor comet, nor conſtellation, nor ſtarre, as is aforeſaid; and confirmed largely by others Vide Senenſ. 6.10 and Tert. 620. D. . 2. Becauſe this ſtarre did tell of a particular King of the Iewes, which doth exceede all art.

Seventhly, Although they did not wholy Anſw. 7 know this by art, yet the beginning of it was from art (as Calvin ſaith) for the underſtanding whereof, take notice, that there are two ſorts of obſervations.

to wit either Ordinary, and thoſe by aſpects and conſtellations, either by Aſtrologie, or Aſtronomy. Extraordinay and they are either Metaphyſicall, and ſupernaturall, as are the vulgar and ordinary Comets. or Antiphyſicall and contrary to nature, and ſuch Was the Eclipſe. Matthew. 27.45. of which in his proper place. Was this Starre, in this place.

And therefore Aſtrologye could ſay, firſt negatively, that this ſtarre was againſt nature. And ſecondly in generall that it did portend ſome great thing: And thus farre their aſtrologie led them, and here left them.

Anſw. 8 Laſtly, I anſwer, they knew it by the divine inſpiration of the Spirit of God: as God revealed things to Balaam, Nebuchadnezzer, Balthazar Bezaſ. & Scult. Idea. conc. f. 87. . And this is moſt probable, and likelye to be trueſt.

Sect. 3 §. 3. That we may worſhip him.] It may be here asked, Queſt. How doe theſe wiſe men, who were Gentiles, deſire to worſhip Chriſt, or with what adoration?

Anſw. 1 Firſt, after the Perſian manner, as a King whom they perceive in time, will be moſt famous of all others.

Anſw. 2 Secondly, by way of prevention, becauſe they knew that in time hee ſhould rule and have dominion over the Eaſt parts: and therefore they come to worſhip him, that he may then be propitious and favourable unto them: Theſe two anſwers are given by ſome of our interpreters, and I leave them to the conſiderations of the reader.

Anſw. 3 Thirdly, they come to worſhip Chriſt as one more then a man, as may bee ſhewed by theſe reaſons. 1. If they had conceived Chriſt to have beene no more then a man, it had beene a great folly in them, to have expoſed themſelves to danger, by provoking of Herod, for the onely ſight of him. 2 It had beene a thing not beſeeming the gravity and wiſedome of ſuch men, as they were to have undertaken ſo long a journey (though there had beene no danger in it) to have ſeene a child, that was no more then a man. 3. It had beene derogatory to the eſtimation and credit of the Perſian Kings, for them that were Perſians, to have come ſo farre to worſhip the King of the Iewes. And therefore we may conclude, that this proceeds from faith, and from ſome knowledge they had revealed unto them of Chriſt the Meſsias and Saviour: but of this ſomething more in the 11. verſe.

Why was Herod troubled? Sect. 1

For two things, Firſt, Queſt. Anſw. leaſt he ſhould looſe his Kingdome; but this feare was needleſſe, Chriſts Kingdome being ſpirituall, not of this world. Secondly, for his owne wicked and accuſing conſcience, which cryed out againſt him, for the infinite inſolences, and villanies which hee had committed: for I. he had gotten the kingdome treacherouſly and perfidiouſly: hee bought it with money of Antonius after hee had ſlaine Hircanus, Nicanor, and the High-prieſtIoſeph. Antiq. f. 421. . II leaſt he ſhould have beene expelled and depoſed, or throwne from his throne, hee had committed many murthers. 1.f. 426. he ſlew innocent Ariſtobulus his wives brother.f 425. f. 413. 480 2 Alexandra his wives Mother. 3 Mariamne his owne wife, whom he loved ſo extremely, that hee grew extreame jealous of her. 4. Ioſeph his owne Fathers brother. 5.f 415. 465 f. 426. Alexander, and Ariſtobulus, and Antipater, his owne ſonnes. 6.f. 479. The innocent Friends of his ſonne Alexander. 7. The Idumeans who were his owne friends, viz. Caſtabarus, Lyſimachus, Antipater, and Doſithe • s. 8. The whole Sanhedrim of the Phariſees. 9. The chiefe of the Iewiſh nobility: theſe hee ſlew intentionaliter, for he cauſed them to be kept together in a place called Hyppodramus, ſecretly giving in charge to his ſiſters Salome, and Alexa, that ſo ſoone as hee was dead, they ſhould cauſe them all to be ſlaine: becauſe hee thought that the Iewes hating him for his tyranny would rejoyce at his death, but by this meanes they ſhould bee inforced to ſorrow all over the kingdomeIoſeph. 479. and Macrobius.

III. Having (as he thought) made all ſure, theſe that hee feared, being now removed out of the way, ſuddenly all his hopes are daſhed by this meſſage: now fearing the ſedition of the people; now fearing, leſt all his cruelty and tyranny would be revenged upon him: yea now (through the meſſage of the wiſe men) he feares, that all his money given to the Romans for his Kingdome is utterly loſt: Obſerv. Teaching us, that an evill conſcience alwaies feares, and preſageth evill, it being more clamorous then a thouſand witneſſes: for firſt the conſcience is alwaies at hand, quocunque fugis, teipſum non fugis Auguſt. ſ. Ioh., fly whether thou wilt, thou canſt not fly from thy conſcience. Secondly, as the conſcience is alwaies preſent, ſo is it alwaies prepared to accuſe it ſelfe, as Ioſephs brethren did, when they were roughly handled by Ioſeph, they ſay it is juſt upon them, for their crueltie ſhewed towards their brotherGen. 42.21.: ſo Herod the leſſe, when he heares of Chriſt, he ſaith, this is no other then Iohn whom I have beheaded Mark. 6.. Yea thirdly, this is the juſt judgement of God (quisquis habet ultorem ſceleris Ambroſ.) that every wicked man ſhould have both a Iudge and a hangman; an accuſer and condemner within himſelfe: and thus had this Herod: when he heares tidings of a King of the Iewes, he being but a wicked uſurper, and cruell tyrant, preſently feares his owne downefall.

Sect. 2 §. 2. And all Ieruſalem with him.] Hence it may be demanded, Queſt. why Ieruſalem is troubled? Herod hath no part in the Meſsias, and therefore no marvell if hee feare: but Chriſt was promiſed unto the Iewes, & they dayly expect him, & therefore why are they troubled at this newes?

Firſt, ſome ſay, the Iewes were troubled onely Anſw. 1 with the noveltie of the thing, but were neither terrified, nor ſorry for the newes: thus once thought Calvin, but afterwards diſliked it.

Secondly, others anſwer that either they loved Anſw. 2 Herod, or at leaſt they flattered him: (Regis ad exemplum totus componitur orbis) And therefore ſeeing, hee was troubled in deede, they are troubled in ſhew: but Herod ſo inhumainely tyranniſing over them as he did, makes me that I cannot imagine this to be the cauſe of their feare.

Thirdly, wickedneſſe was ſo rooted in their hearts, and they accuſtomed to all manner of Anſw. 3 impiety in their lives, that they deſire not a peaceable, holy, and juſt King (who would puniſh their offences) to rule over them: and hence afterwards they utterly diſclaime Chriſt: nolumus hunc regnare, we will not have this man to rule over us.

Fourthly, they were troubled becauſe they feare, that this meſſage will exaſperate Herods Anſw. 4 ſuſpition, and ſharpen his tyranny more againſt them: but this their diſturbance implyes ſomething more then this.

Fiftly, I anſwer, they were now at peace, (although a baſe peace, conjoyned with ſlavery Anſw. 5 and tyranny) and therefore they doe not deſire by new afflictions to prepare a way for the Meſſias, wordly peace thus blocking up the way to Chriſt: they feare to bee afflicted by Caeſar; and therefore will not acknowledge Chriſt, as wee may ſee clearely by a place or two: The Iewes perceiving the extraordinary miracles that Chriſt wrought, gather together, and take councell thus. If we let this man alone, then all will beleeve in him, and the Romans will come and take away, both our place and Nation Ioh. 11.48.. And afterwards Chriſt being accuſed to Pilate, and he deſirous to remitt him, the Iewes cry out unto him, If thou let this man goe, thou art not Caeſars friend, for whoſoever maketh himſelfe a King, ſpeaketh againſt Caeſar Ioh. 19.12.. And therefore for their parts they utterly deny Chriſt, proteſting that they have no King but Caeſar Ioh. 19.15.. And thus they are troubled when they heare of the King of the Iewes, fearing leaſt hereby the Romans ſhould bee incenſed againſt them, and ſo their peace diſturbed, and their miſery renewed.

We may obſerve hence, that the Scripture is three manner of waies handled. Sect. 1

1. By the Scribes, who reade and ſtudy the Scriptures, that they may underſtand them, Obſerv. and bee able to diſpute of thoſe truths contained in them; and goe no further then knowledge, and the information of the judgement. 2. By Herod; he deſires to know the Scriptures, that hee may therby the better know, how to oppoſe Chriſt, & ſooner to prevaile againſt him: which he feares not, but hee ſhall eaſily accompliſh, if by the Scriptures he can but learne, where he is: Thus wicked men often reade the Scriptures, that they may wreſt them for the patronage of their ſins: hence ſome have learned to urge thoſe examples of Ioſephs feaſting of his brethrenGen. 43.34., whereby it is ſaid they drunke and were merry, or drunke largely; and of Chriſts turning water into wine at the marriageIohn 2., where it is ſaid, and when men have well drunken, then the worſt wine will ſerve, for the juſtifying or excuſing of drunkenneſſe. Thus others excuſe their lying by Abrahams and the Mid-wives examples: Heretikes they alſo ſtudy Scripture, that they may either thereby overthrow Scripture, by finding ſome contradictions and falſhoodes in them, as they falſly ſuppoſe: or at leaſt and beſt that they may finde ſome (medium) midſt, wherby they may defend their errors, by wreſting and forcing the Scriptures to ſpeak on their ſide. Both theſe are wicked Goſpellers, that ſtudy the Word of God, onely for table talke, and the informing of the minde, as the Scribes did: or who ſtudy the Scriptures for ſome direct wicked end as Herod did. 3. The Scripture is handled by the Wiſe-men, for this end, that knowing the truth, they may follow it: they deſire in ſincerity of heart to know where Chriſt is, that they may runne unto him, fall downe before him, and with their ſoules and hearts truely worſhip him: And theſe only are wiſe Goſpellers, who deſire to know the will of God, that they may zealouſly endeavour to doe it.

Sect. 2 §. 2. He gathered together the chiefe Prieſts & Queſt. 1 Scribes. It may heere be queſtioned, who theſe were? Anſw. Intending elſewhere to ſpeake largely of theſe, I wil here be briefe. Firſt, the name of High-Priest, did belong to the prime and chiefeſt ſacerdotall office, which office, 1. was vitall, and continued for terme of lifeNumb. 3.25.; 2. now it was become annual, & continued but for a yereIoh. 11.49. & 18.13.; 3. This office was now divided betwixt two as it is ſaid; Annas and Cajaphas being the High Prieſts Luk. 3.2.. 4. High Prieſts, or as heere Chiefe Prieſts in the plurall number, ſignifie either thoſe that are of the ſtocke of Aaron, or Eleazar, or thoſe who have borne the office formerly, for a yeere: or thoſe who were governours of the Sanhedrin.

Secondly, Scribe is the name of one of the ſeven ſects that were amongſt the Iewes: for Anſw. 2 there were 1. Scribes, 2. Phariſees, 3. Saducees, 4. Hemerobaptiſts, 5. Nazarenes, 6. Eſſeens, 7. HerodiansEpiphan. & Danaeus.. The Scribes they were interpreters of the law; and hence (in this verſe) Herod called both the Governours of the Sanhedrin the Chiefe-Prieſts, and alſo thoſe that were skilfull in the law, the Scribes: that ſo it might bee a lawfull Councell: and yet the end of this Convocation or convocated Councell was for the ruine and overthrowe of Chriſt: teaching us that a true Councell may erre: Obſerv. that this was a true Councell appeares thus. Firſt, it was lawfully called by Herod the King. Secondly, thoſe that were gathered together in Councell, were the lawfull Rectors and Doctors of the people of God, the Iewes. Thirdly, the conſultation was about a maine queſtion of Religion, the true Meſſias: and yet notwithſtanding all this was done for a wrong, and a wicked end.

Hence it may be doubted, If a lawfull Councell may erre concerning religion who then Queſt. 2 muſt interpret the Scriptures? Anſwer, there are three interpreters of the Scriptures?

Firſt, I and thou, or every particular man: now this is to bee exploded; that is, when one private mans opinion or expoſition ſhall croſſe all that hath beene before, it is lightly to bee waved, or not much to be weighed: and yet there have beene ſuch, who have ſpoken truth: as for example, Saint Hierome expounding thoſe words. The God of this World hath blinded their eyes 2 Cor. 4.4., by the God of this world he underſtands the devill; which expoſition was called inventum Hicronymi, Hieronymies phanſy or inventiō, becauſe they that were before him expounded it of God the Lord; and yet we ſee, that his interpretatiō is true, and all the other miſtooke the place, by an unanimous conſent of all our now Interpreters. I might give inſtance likewiſe of Auguſtines invention (as they called it) concerning the creation of the Angels; but I paſſe it by, concluding, that a private and particular mans expoſition, which thwarts all that hath gone before it, as it is not raſhly to be beleeved, and admitted of, ſo it is not to bee adjudged to the fire, nor wholy rejected, till it have beene examined by other Scriptures and the analogie of faith.

Secondly, the ſecond interpreter of the Scriptures are the Fathers, and Councells of the Church; theſe are venerable, highly to bee prized, and much eſteemed: but yet not wholy and abſolutely to be adhered unto, or admitted, without examining of them by Scriptures.

Thirdly, the laſt and beſt interpreter of Scriptures, is the word of God it ſelfe, and this interpretation is to be admitted, accepted, and received: nil difficile quod non alibi planum Auguſt., In fundamentall points abſolutely neceſſary unto ſalvation, that which is obſcure in one place, is more plaine and eaſie unto the underſtanding, in another: And thus every expoſition of holy writ, is to be examined, whether it doe croſſe, or contradict any other plaine place of Scripture or no: for the whole Scripture is as one truth, and therefore that cannot bee the true ſenſe of one place, that belies another.

§. 3. Herod demanded of them, where Chriſt Sect. 3 ſhould be borne. Queſt. 1

It may heere bee doubted, whether Herod did well in asking counſell of the Chiefe Prieſts concerning Chriſt, or no?

Firſt, I anſwer, to take counſell of them, and Anſw. 1 adviſe with them, was both according to the cuſtome of the Iewiſh Church, and alſo was well done: becauſe to them were committed the Oracles of God, and therefore the Gentiles in theſe caſes were to repaire unto them, and all the Proſelites were inſtructed by them. Anſw. 2

Secondly, I anſwer, that this was not well done of Herod to adviſe with them upon an hypocriticall pretexte: Teaching us, Obſerv. that truth is to be ſought in the word, and of the Miniſters of the word, they being appointed by God for this ſervice and workeMalach. 2.7. that is, Firſt, to teach men, what things are to be beleeved, and known. Secondly, to leade and draw men unto thoſe things, that are to bee obeyed and done: the Scriptures being given for this end, to make a man perfect in knowledge, faith, and obedience, unto ſalvation2 Tim. 3.16.. Thirdly, to admoniſh, adviſe, perſwade, and exhort1 Tim. 4.13. & 2. Tim. 2.25., whence wee are called diſpenſersCor. 4.1., that give unto all, that are hungry, good and wholeſome meate, and that in due time: and therefore although it be blame-worthy, to doe as ſome doe, to queſtion with the Miniſters of God, and deſire to bee reſolved by them of ſome ſcruples, for this end that they may entrappe them in their talke, or enſnare them, as the Iewes did with Chriſt: yet it is according to the ordinance & appointment of God, that thoſe that are in doubt, ſhould have recourſe unto his meſſengers for comfort, conſolation & directiō.

Hence it may be demāded quomodo, & quatenus, Queſt. 2 how and how farre we muſt beleeve the Church, and the Miniſters thereof.

Firſt, if the holy Citie become an harlot, and Anſw. 1 the watchmen of the citie ſeeke onely their owne pompe, and glory, and covetouſneſſe, &c. then they are not to be beleeved.

Anſw. 2 Secondly, if the voyce of the Church, and Church-men, be not vox Dei, the voyce of the Lord, we muſt not then heare, nor beleeve them.

Anſw. 3 Thirdly, wee muſt heare the Church, and chiefe Prieſts, and Scribes (as Herod in this verſe) but then examine by the Scriptures what they teach unto us: for this Chriſt commandsIoh. 5.39., Search the Scriptures: and Paul commends in thoſe noble BereansAct. 17.11., that ſearched the Scriptures daily, whether thoſe things were ſo, that were preached unto them. And this we ſee, is the preſent practiſe of this preſent Councell holden at Jeruſalem, the Magi they repaire unto the Church at Jeruſalem, Herod he repaires to the Prieſts, and they to the Scriptures.

Queſt. 1 Why doth the Lord ſuffer Herod to know where Chriſt was borne, ſeeing he ſought his life; to prevent which, Ioſeph was conſtrained to flye? Could not the Lord firſt have admoniſhed the wiſemen not to have come to Jeruſalem at all, or have blinded the underſtanding of the Phariſees, that they ſhould not know where Chriſt was born, ſeeing Herod deſired not the knowledge of it for good., but formiſchiefe?

Anſw. 1 I anſwer, Firſt, God would not take away ſuch a cleare teſtimonie of Chriſt from Herod; the Lord will have him know of the birth of Chriſt, that by his owne experience, he may perceive and acknowledge, that there is no forcerie againſt Iacob, nor inchantment againſt Iſrael: yea, that all his Fox-like craft and ſubtiltie cannot availe him, but that maugre his malice, God will preſerve this infant (the newes whereof doth ſo trouble him) from his rage, tyranny, and crueltie.

Anſw. 2 Secondly, God would not take from his children the participation of the croſſe. For 1. God can keepe and preſerve all his from all danger, whenſoever hee will. But 2. Ordinarily hee will not, neither doth manifeſt his power in the beginning. But 3. Let them fall into danger and then he delivers them.

Hence a quaere will bee made.

Queſt. 2 Why doth not the Lord rather preſerve his children from danger at all, then firſt ſuffer them to come into diſtreſſe, and then helpe them out?

Anſw. 1 I anſwer firſt, this is more for Gods glory: he hereby ſhewing his power, that hee can deliver even out of the jawes of the Lyon, and take away the prey from betweene his teeth2 Tim. 4.17..

Anſw. 2 Secondly, this is better for us: ſharpe ſalt makes meate eate the more ſavourly: we know not what temporall bleſſings are, untill we want them: Quanta voluptate jamdiu carui (ſaid Dionyſius, when he was throughly hungry, before hee could have any thing to eate) no meat taſts ſo well, as that which is eaten with hunger ſauce: and hence it is, that the Lord permits his children to fall into affliction, that their joy may be the more compleat, when they are delivered.

This verſe is cited out of the old Teſtament, Sect. 1 where the place here alleadged is read thus (in ſhew contrary to this verſe.) Micah 5. Chapter.Reconcil. verſ. 2. But thou Bethlehem Ephratah, though thou be litle among the thouſands of Iudah, yet out of thee ſhall hee come forth unto me, that is to be Shepheard in Iſrael.

It will here be demanded, Queſt. how the places may be reconciled?

I anſwer firſt, here ſeemes indeed, I confeſſe, Anſw. 1 to be ſome apparent changes, in the citing of this Propheſie, as Micah 5.2. 1. Though thou bee little. 2. Amōg the thouſands of Judah. 3. That ſhall bee ſhepheard in Iſrael.

Mat. 2.6. 1. Thou art not the leaſt. 2. Among the Princes of Iudah. 3. That ſhall rule my people Iſrael.

Secondly, the particle of the Prophet is adverſative: Anſw. 2 as in the Pſalme, I am ſmall Pſa. 129.141., and deſpiſed, yet doe I not forget thy law. i. e. Although I am ſmall and deſpiſed, &c. So againe, Many are my perſecutors and enemies, yet doe I not decline from thy teſtimonies Pſa. 119.157.. i. e. although my enemies be many, yet, &c. So elſe where, the blind man ſayth, This is a marvellous thing, that ye know not from whence hee is, and yet hee hath opened mine eies Ioh. 9.30.. i. e. Although he hath opened my eyes, yet, &c. So here the ſenſe is, Although thou bee little, oh Bethlehem, in regard of the Princes of Iudah, yet notwithstanding out of thee ſhall come a Governour, that ſhall rule my people Iſrael.

Thirdly, what Saint Matthew ſaith, the Anſw. 3 Prophet Micah inſinuates: that is, Out of thee ſhall come one, who ſhall not be the least.

Fourthly, Micahs words may bee read thus, Anſw. 4 by an interrogation: Art thou the least of the rulers? thou art not: as Iob ſaith, Wilt thou draw the Whale with a booke? That is, thou canſt notIob. 40.30..

Fiftly, Saint Matthew hath reſpect unto the Anſw. 5 end of the Propheſie; or unto the dignity, that the City Bethlehem ſhould have after the nativity of Chriſt thereinBezaſ..

Sixtly, the Evangeliſt doth not change the Anſw. 6 Propheſie, but the Phariſees they render it, thus changed unto Herod Iunii Parall..

Laſtly, although not the Phariſees, but the Anſw. 7 Evangeliſt have changed the Propheſie; yet it is no reall change. but onely verball; becauſe he ſhewes the true ſenſe in other words: viz. thou art the leaſt in regard of thy ſelfe, but in this reſpect thou art not the leaſtCalvin. ſ. And therefore the phraſe is prudently changed in regard of the time, when it was altered, becauſe now Bethlehem was become a noble and a royal City, Chriſt the Meſſias being now borne thereTremel ſ Mich. 5.2. . So that from the premiſſes, the ſenſe of the verſe ſeemes to be this, that the City Bethlehem amongſt the families of Iuda was the leaſt, but now by the birth of Chriſt there, it is become to be a thrice noble City.

Sect. 2 §. 2. And thou Bethlehem Iudah.] There were two Bethlehems, Obſerv. the firſt in the portion of Zabulon Ioſh. 19.15., and this Bethlehem was in GalileMuſc. & Gualt. ſ.. Secondly, in JudahIudg. 19.1.. And this is is called Bethlehem Ephrata. Gen. 35.19. and 48.7. So named from Ephrata one of Calebs wives1 Paral. 2.19.. This is the opinion of Tremell. ſ. Micah 5.2. as alſo of Lyranus è Rabbi Solomone, that hence it was called Ephrata, after which name, was added Bethlehem for the abundance of corne that it brought forth after that great barrenneſſe that was in the dayes of Elimelech Ruth. 1.. Thus thinke the forenamed authors. But I cannot admit of this for theſe two cauſes. Firſt, becauſe that Caleb, who had ſo many wives dyed before Moſes: and Caleb the ſonne of Iephuneh it was not (Numb. 14. Ioſh. 14.) Secondly, the name Bethlehem was knowne to Moſes (becauſe it is mentioned in Geneſis) and therfore it was not brought into the land of promiſe after his death.

Queſt. Anſw. Why was Chriſt borne in Bethlehem?

Anſwer, becauſe the promiſe of the Meſſias was made to David, & Bethlehem was a City of David 1 Sam. 16.1. and therefore it is called the City of David, by the EvangeliſtsLuk 2 4. and Ioh. 7.47..

Queſt. It may here bee queſtioned, why doth Herod call the Wiſe men ſecretly?

Anſw. Becauſe he calls them for evill: he had a wicked purpoſe in his malicious heart towards Chriſt, and therefore he calls them ſecretly, aſking their counſell, but hiding his intent from them.

Obſerv. Teaching us, that it is the nature of wicked men, to hid their Counſell, that they may the better hurt the religiousPro. 1.11 Obiect. .

It may bee objected, it is lawfull for a man to hide his Counſels: Salomon ſaith, Hee that is of a faithfull ſpirit concealeth the matter Pro. 11.3.

Anſw. I anſwer there are divers ſorts of hiders, or concealers.

Firſt, ſome hide their Counſels, leaſt they themſelves ſhould be harmed of others, by the revealing of their Counſell: this is prudence and good providence, both allowable and lawfull, for a man to be cautelous & warie of revealing his ſecrets unto others, leaſt ſo he bring himſelfe into danger.

Secondly, ſome hide their counſells and conceale their ſecrets, leaſt their friends ſhould be hurt by the revealing of them: this is honeſty, and that which Salomon ſpeakes of, in the place objectedPro. 1.13.

Thirdly, ſome hide their counſels, that they may harme others; this is wicked, and the practiſe of wicked men: and it is two-fold 1. Vindicando, inferendo mala: when they deſire to bee avenged, and to bring ſome miſchiefe and evill upon ſome one or other: and this was Herods intent in this place. 2. Supplantando, auferendo bona, when they have a purpoſe to ſupplant ſome one or other, by ſome bargaines, or deprive them of ſome thing they poſſeſſe, or to wrong them by ſome meanes in their eſtates: Now this third ſort of hiding and concealing counſels is altogether forbidden, for theſe cauſes.

Firſt, becauſe it argues a wicked man: the truth fears not the light, but the ſun is an enemy to him that doth evillIoh. 3.20.. Secondly, becauſe it argues a diſtruſt in the providence of God, and a confidence in a mans owne wicked prudence: thinking, God hath forgotten himPſalm. 10 10. and therefore hee muſt truſt to himſelfe, and his owne carnal wiſedome. Thirdly, becauſe this is a deed full of danger, a practiſe very perilous: the Lord having threatned to Judge theſe wicked ſecretsRom. 2.16. yea, to puniſh them: One ſpeaketh peaceably to his neighbour (ſaith the Lord) with his mouth, but in his heart hee layeth wait: ſhall I not viſit for theſe things, and bee avenged of ſuch tranſgreſſors Ierem. 9.89.? Fourthly, becauſe it is a fooliſh thing, and argues him to bee a foole that doth itPro. 10.18.. It is a foolish thing (I ſay) for a man to hide his counſels (that hee may the ſooner hurt his neighbour) in a double reſpect. 1. Becauſe the time will come, when this thy counſel ſhall bee laid open, and made manifeſt unto the whole world: and therefore it is but a folly now to hide itLuk. 8.17: and 12.2.. 2. Becauſe even now when thou moſt cloſely concealeſt thy counſel, it is moſt apparent unto three, who will bee both witneſſes againſt thee, to accuſe thee, and Judges alſo to condemne thee. It is a great folly for a man to hide a murther from his neighbour and deareſt Friend, and commit it in the ſight of the Judge, Jury, and his moſt deadly enemies: So here wicked Herod, and other wicked men in this kinde, hide their bloody intents, treacheries and miſchievous practiſes from others, when in the meane time, they are clearely ſeene and knowne, firſt to their owne conſcience, which will be more clamorous then a thouſand witneſſes againſt them. Secondly, to the Divell, who will accuſe themEccleſ. 10 20.. Thirdly, to God, who is greater then the Divell, or their own Conſciences, and will both accuſe and condemne them1 Ioh. 3.20..

Wee may obſerve here, that although the Sect. 1 Wiſe men were no wicked men, Obſerv. yet a wicked man goes about to abuſe them, by making them inſtruments and co-workers with him in his wickedneſſe: they muſt ſearch out the child, and finding it, bring him word that he may ſlay it. Teaching us that oftentimes the righteous are in great danger to bee abuſed by the wicked unto wickedneſſe2 Sam. 15.11. &c., and that for theſe three cauſes.

Firſt, becauſe familiar friends can ſcarce deny, what they are intreated: as Iehoſhaphat ſaid unto Ahab, I am as thou art, & my people as thy people 1 King. 22.4.: And hence oftentimes they conſent, through their friends importunitie to that which is evill. Secondly becauſe wicked men are crafty, like unto the Lapwing, crying moſt, when they are fartheſt from their neaſts, hiding their hearts from him, whom they meane to deceive: yea under good actions they can hide and cover wicked intentions, as Herod did here both with the Wiſe men, Chiefe Prieſts, and Scribes. Thirdly, becauſe charity is not ſuſpicious, but alwayes hopes the beſt, and therfore oftentimes is moſt quickly deceived.

Sect. 2 §. 2. That I may come and worſhip him: It may here bee asked, Queſt. why doth not Herod ſay, venit, eamus, come let us goe, but I prae, ſequar, goe before, and I will follow after?

Anſw. 1 I anſwer firſt, becauſe hee was idle, he would not take the paines to ſeeke Chriſt.

Anſw. 2 Secondly, hee is here in a type of wicked and carnall men, who ſtand in neede of fore-runners unto Chriſt.

Anſw. 3 Thirdly, becauſe if he had gone with them, he might have been hindred by them from his purpoſe; and therefore hee goes not, but awaits, untill they bring him word of the place of Chriſts abode, that then privily he may deſtroy Sect. 3 him, and not be hindered by any.

Obſerva.§. That I may come and worſhip him.] Wee ſee Herod pretends one thing, but intends another, Praetendit cultum, praeparat cultrum, he ſaith, he will come and worſhip him, but the Fox intends to come, and worrie him.

Hence it may be demanded, Queſt. Whether is all Diſſimulation evill, or not?

To this it is anſwered, Firſt, Diſſimulation is Anſw. 1 the wicked mans inſtrument unto wickedneſſe, and therefore to be eſchewed by all good men.

Secondly, Diſſimulation is a kinde of lying, Anſw. 2 mentiri eſt contra mentem ire Auguſt., to lye is to ſpeake againſt a mans knowledge: but diſſimulation is, contra mentem ire, to ſpeake or pretend outwardly, that which our heart neither thinkes, nor intends; and therefore it is no other thing than lying1 Pet. 2.1. Thirdly, a Chriſtian mans minde ſhould Anſw. 3 be ſimple, not double: God hath given us but one tongue, and one heart, that wee ſhould not bee double-tongued, nor double-hearted 2 Cor. 1.12. & 11.3. but we muſt bee 〈 in non-Latin alphabet 〉 Phil. 2.15., ſincere, and of ſingle hearts, and therefore all diſſimulation is to be avoyded.

Fourthly, the end of diſſimulation is deceit, Anſw. 4 but this is evill, fraud binding, but looſing not: and therfore, ſeeing diſſembling tends and leads unto evill, as evill in it ſelfe, it is to be eſchewed.

It may be objected; Sometimes certainly it is Obiect. 1 lawfull to diſſemble, as the Father ſaythAuguſt., Aliquando bonum eſt verum celare, nunquam falſum dicere, although wee are never allowed to ſpeake an untruth, yet ſometimes it is convenient to conceale part of the truth, which is nothing elſe but a kinde of diſſimulation, and therefore all diſſembling is not forbidden.

Anſw. I anſwer, there are two things here to be diſtinguiſhed, to wit, Diſsimulatio, Diſſembling; which is cō mitted either Loquendo by ſpeaking deceitfully, and this is a lye, as Herod here promiſeth to worſhip him, but purpoſeth no leſſe. Tacendo, by ſilence, & holding ones peace: or a hiding of a mans own counſel, and this is lawfulPro. 29.11, that is, if thou do it wel, viz. that thou may conceale Thine anger, Prov. 12.6. The ſinnes of others, Prov. 17.9. But this ſilence is not lawfull, if thou doe it onely to hide thy malice, and deſire of revenge, &c. Simulatio, counterfeiting of that which is not, or a meere pretence: and this is altogether unlawfull.

It may bee here replyed, Pretences are lawfull, and allowable; and therefore all are not forbidden. Object. 2

Anſw. I anſwer. Pretexts are either Falſe, and this is palpable fraud, and no leſſe than lying, being lawfull to none at any time, upon any occaſion: and this was HERODS fault, a meere falſe pretence. True and that is either Conditionally true, as our Saviour made, as though hee would have gone furtherLuk. 24.28, and certainly ſo would, if they had not entreated him to ſtay with them. Partly, but not totally true; and this ſometimes is lawfull, as Zedechiah the King bids Ieremiah the Prophet, if the Princes ſhall aske him what he ſayd unto the KingIerem. 38.26., he muſt anſwer, that he entreated the king, that he might not returne to Ionathans houſe, to dye there. This he ſaid unto the King, but this was not all he ſayd unto him; ſo that it was partly, but not totally true, it was verum, but not veritas, that which he told the Princes was true, but that was not all the truth.

I will therefore thus conclude this queſtion, I. All verball Diſſimulation is evill. II. All counterfetting of that which is falſe, is evill. III. All diſſimulation unto evill, is fraudulent; yea, IV. All counterfeiting and feigning alſo, if it be for an evill end.

§. 4. That I may come and worſhip him.] The Sect. 4 Magi came from farre to ſeeke Chriſt, and from their hearts deſire to finde him: Herod pretends the ſame outwardly, though the newes touch him to the quicke.

Hence a queſtion may be propounded, How may hypocrites, and the enemies of Chriſt, Queſt. bee diſcerned from the children of God; and the true friends of Chriſt.

I anſwer, By theſe notes, Anſw. or markes of hypocrites.

Firſt, they are wary, craftie, and wickedly prudent and politicke, as we ſee here in Herod.

Secondly, they are diligent and induſtrious, compaſſing ſea and land to effect their purpoſes, as Herod, both in this verſe, and afterwards verſe 16.

Thirdly, they are falſe in their words, not ſticking, by lying and counterfeiting, to bring to paſſe their projects, as wee ſee Herod doth in this verſe.

Fourthly, they counterfeit friendſhip, that they may kill with more freedome and ſafetie: And thus doth Herod alſo in this place.

Fifly, they ſuborne others to aſſiſt them: vis unita fortior, that many forces being conjoyned together, they may the eaſilier prevaile: and thus Herod ſubtilly, would have had the wiſe men to have had a hand in this crueltie, and to have aſſiſted his bloudy purpoſe by their information.

Sixthly, they are cruell, breathing nothing but threatnings, ſlaughters, bloudſhed, and crueltie: and thus did Herod, verſ. 16. when hee was croſſed of his information, and intelligence from the wiſe men.

Seventhly, they are no better than Atheiſts, thinking that they can kill, Chriſt, (as Herod did here,) or at leaſt prevaile againſt him and his. Thus although many outwardly profeſſe a love unto Chriſt, the Goſpel, and true Religion, yet if they be inwardly enemies, they may be diſcerned and unmasked, at one time or other, by ſome one of theſe markes or other.

Sect. 1 Wee may obſerve here how many impediments and lets theſe Wiſe men meet withall, and yet how conſtant they are in their reſolution of finding out Chriſt. Firſt, the ſtarre failes them, and appeares not, which was their principall guide. Secondly, they come then unto Jeruſalem, but there they finde not the babe. Thirdly, the Jewes unto whom they came, were offended with their tidings. Herod and all the people being troubled, verſ. 3. Fourthly, no man accompanies them, when they proſecute the queſt and ſearch of Chriſt: yet all theſe doe no whit diſcourage or diſ-hearten them from their former intent and purpoſe: Obſerv. Teaching us thus much, that wee are not to bee hindered by any obſtacles from the courſe of pietie and religion; but conſtantly to proceed on in the wayes of God, notwithſtāding all hindrānces whatſoever.

Queſt. Here it may be asked, what lets are there, in the way of Religion, and how may we arme our ſelves againſt them?

Anſw. I anſwer, Firſt many are diſmayed by reaſon of the greatneſſe of the labour, and difficultie of the worke of the Lord; but let us remember, that Labor omnia vincit; be not weary, but be induſtrious, and thou ſhalt prevaile; for conanti aderit Deus; God hath promiſed to be graciouſly aſſiſtant to every one, that in ſinceritie of heart deſires, and endevours to ſerve him.

Secondly, many are diſcouraged, becauſe the way of Religion is not liked by the world, neither the profeſſors thereof loved, but rather deſpiſed and ſcorned: neither this ſhould hinder us from the ſervice of the Lord, although others be offended with thee, becauſe thou ſeemeſt by thy puritie and ſplendor, to eclipſe their credit & eſtimation, yet be not diſcouraged, but remember, Chriſtians muſt bee principally carefull to pleaſe God, not menRom. 12.3., both becauſe wee are the ſervants of the Lord, not the ſervants of men; and alſo, becauſe wee ſhall be judged by God, and not by man at the laſt day.

Thirdly, ſome are with-held from the zealous profeſſion of Religion, by reaſon of the paucitie of companions, that trace that path; there are but few truly religious, and therefore they diſlike the practiſe of it: but we ſhould bee here moſt reſolute, ſaying, as Peter ſayd, Although all men should forſake Chriſt, yet we will never forſake him Mark. 14.29., though none ſhould accompany, or aſſociate us in the worke of Religion, yet this ſhould not diſmay us; but with reſolute Ioſhua, we ſhould reſolve, let others doe as they will, we will ſerve the Lord Ioſh. 24.15. and 1 King. 19.10., calling to minde theſe two things, I. vivimus legibus, non exemplis, God doth not command us to follow Preſidents, but to follow precepts. II. If thou deſireſt, preſidents as well as precepts, remember then, that thou haſt many examples in this kinde to imitate both in the Old, and New Teſtament, yea, Even compaſſed about with a cloud of witneſſes Read Hebr. 11. the whole chap. and 1 • .1.; and therefore follow not a multitude unto evill, but a multitude of good men unto good. Thus let us be like theſe Wiſe men, conſtant in the labour of the Lord, and in the courſe of holineſſe all the dayes wee have to live, not being either hindred, or turned backe, or diverted, by any impediments whatſoever.

§. 2. The ſtarre which they ſaw in the East, went Sect. 2 before them. Obſerv.

This ſtar may be conſidered, either tropologically, or Allegorically, or hiſtorically.

SomeHaymo ſ. Epiphan. expound this ſtarre tropologically thus: Herod is the divell, and the ſtarre is the grace of God: and therefore when the Wiſe men goe unto Herod, and while they are with Herod, the ſtarre forſakes them: teaching us, Obſerv. that the grace of God flies thoſe, that follow the divell, or run after ſinne: becauſe the pure Spirit of God, will not come unto a polluted ſoule.

This ſtarre may be conſidered of Allegorically; the ſtarre ſignifies the light of faith in the heart: and therefore although the Wiſe men have the word of God delivere • unto them by the Chiefe Prieſts, which teacheth them, where Chriſt is to be borne, yet they cannot finde him, nor come unto him, untill the ſtarre of faith doth ariſe in their hearteMuſcul. ſ.: Teaching us, that the knowledge of the Scriptures, without the light of faith is inſufficient to bring us to Chriſt: as the Apoſtle ſaith, the word profits not, when it is not mixed with faith Heb. 4.1..

Hiſtorically this ſtarre may alſo be interpreted; Obſer. 2 even now the ſtarre was not ſeene, when they were in Jeruſalem; but as ſoone as they are upon their journey, and want a guide, it appeares unto them: Teaching us, that the Lord will Obſerv. 3 never be abſent from his children in an acceptable time: Or, whenſoever the children of God ſtand in need of his helpe, by reaſon of any neceſſitie or danger, he will bee preſent with them, if not by and by, yet certainly at length. Hence a queſtion may be propounded.

Queſt. How may wee be aſſured of the Lords gracious ayd, and aſſiſtance in the time of trouble?

Anſw. I anſwer, by a carefull obſervation and obſervance of theſe three rules.

Firſt, labour for a pure and immaculate conſcience both towards God, and towards man, leſt otherwiſe we be plagued for our juſt deſerts, and plunged into ſome gulfe of danger for our ſins committed.

Secondly, labour that our faith may be without waveringIam. 1.6., that we doe not call the mercy, or truth, or love, or power of God in queſtion, but boldly walke by faith, when wee cannot by ſight2 Cor. 5.7..

Thirdly, although theſe two rules bee obſerved, yet thou muſt not expect ſuch mercy, or helpe, or deliverance as thou wouldeſt have, but ſuch as the Lord ſees and knowes to be behovefull, & beneficiall unto thee; for, Deus non ſemper audit ad voluntatem, vel voluptatem, ut ſemper exande • t ad ſalutem Iſidor. lib. 1. cap. 3. de ſum. bono.. faith doth not aſſure us of any particular temporall bleſsing, or freedome from any particular outward croſſe, but only in generall, that whatſoever the Lord knows to be good for us, in his appointed time he will give us.

Obſerv. 1 The eſtate and condition of theſe Wiſe-men, ſeemes at firſt viewe to bee deploreable and miſerable, but upon more mature deliberation, it is happie and bleſſed: for firſt, their journey was long and tedious; but God protects them in it from all danger. Secondly, Herod is netled, and the Iewes troubled; a tyrant raignes in this Citie, to which they bring the newes of the nativitie of a new King: but God doth ſo curbe, and reſtraine Herod, that he can doe them no harme, but rather performes divers friendly offices unto them.

Thirdly, they goe to Ieruſalem, hoping there to finde Chriſt, but they cannot meet with him there, for there hee is not: yet this journey is not loſt, but well ſpent; for 1. they are confirmed by the prophecie concerning Chriſt; and 2. they are taught the Citie and place, where he is to be borne.

Fourthly, they had loſt their guide, the Starre, as they came to Ieruſalem: but 1. there was no neede of it there, as is ſhewed before: and 2. when they ſtood in neede of it, it appeared againe unto them, as in this verſe:

Obſerv. 2 All this that hath beene ſaid, Teaching us, that wee often thinke our eſtates and conditions to be miſerable and evill, in regard of temporall things, when (if they were rightly weighed, examined, and conſidered) they are good and bleſſed.

Queſt. Hence it may be demanded, How ſhould we learne aright to judge of our conditions, and eſtates in theſe outward things?

I anſwer, Anſw. if we ponder our conditions according to theſe three rules

Firſt, conſider, what thou haſt deſerved juſtly at Gods hands, and what thou haſt received mercifully from his hands; and compare theſe two together, and thou ſhalt finde, that God hath dealt gratiouſly with thee, and farre above thy deſerts: yea it will make thee then confeſſe with Ieremie, that it is of the Lords mercy, that thou art not conſumed Lam. 3.22..

Secondly, conſider what thou haſt, not what thou wanteſt; and thou ſhalt finde that thou art at the leaſt equall, that is, thou haſt as many bleſsings, as thou wanteſt.

Thirdly, look upon thoſe that are below thee; not thoſe that are aboue thee, and thou will ſay, jam ſumus ergo pares, that there are as many in a worſe condition then thou art, as are in a better; and therefore thou haſt no cauſe to complaine, but a great deale of reaſon to bleſſe God, for that eſtate and condition wherein thou art, and to be abundantly contented with it.

It may heere be asked, How or in what manner Sect. 1 doe the Wiſe-men finde Chriſt? Queſt. 1

I anſwer, Saint Luke gives a conjecture, Anſw. that they found him in a ſtable and in a mangerLuk. 2.7.12.16..

It may bee demanded againe, Why did the Lord preadmoniſh the wiſe men, of the birth of Queſt. 2 this infant, by a miraculous ſtarre.

I anſwer, Anſw. leaſt otherwiſe they ſhould have beene offended, with this poore and meane eſtate, wherein they found Chriſt.

It will be queſtioned further, The Lord admoniſhing Queſt. 3 the Wiſe-men of the birth of Chriſt, and they undertaking ſo long a journey to ſee him, why doth hee ſuffer them, to finde him in ſo poore, and meane a place, and condition?

I anſwer firſt, becauſe God would heereby Anſw. 1 ſhew them, that Chriſts kingdome was not of this world.

Secondly, becauſe the Lord would hereby Anſw. 2 ſhew them, that Chriſts glory is not helped by earthly pompe.

Thirdly, becauſe the Lord hereby would have Anſw. 3 them underſtand, that as Chriſt, the head of his body the Church, was in outward ſhew ſo poore and deſpicable, ſo the true religion of Chriſts Church is not pompous: I am not aſhamed (ſaith the ApoſtleRom. 1.16.) of the Goſpel of Chriſt: as if hee ſhould ſay, out religion ſeemes to him that lookes upon it with an earthly and carnall eye, to be worthy of ſhame, and to deſerve a bluſh, and that in all regardes.

1. If we reſpect religion it ſelfe, that is fooliſhneſſe 1 Cor. 1.18., and a ſtumbling blocke 1 Cor. 1.24..

2. If we reſpect outward Churches, or viſible ſocieties, profeſsing this religion, we ſhall finde them, in regard of heatheniſme, but a very little flocke Luk. 12.32..

3. If we reſpect the outward worſhip, or externall exerciſes of religion: we ſhall finde that, Firſt the religion of the heathen is more pompous. Secondly, that the preaching of the Goſpel ſeemes but fooliſhneſſe1 Cor. 1.18. & 2.1. &c., in regard of that pompe, which was in the Iewiſh ceremonies.

4. If we reſpect the ſtones of this Church, the men, or the profeſſors of religion, we ſhall perceive them to be many times of the inferiour ſort1 Cor. 1.26.; Great men being hardly drawne from their pleaſures.

5. If wee conſider the outward eſtate of true profeſſors, we ſhall finde them for the moſt part, to bee the ſcumme of the world (in the worlds eſteeme) yea the of scouring, and laughing-ſtocke of men and Angels 1 Cor. 4.9. &c., and the moſt miſerable alſo of all men 1 Cor. 15.19.. And thus we often ſee, that in no reſpect outwardly is the true religion pompous or ſtately.

Sect. 2 §. 2, And they fell downe and worſhiped him.]

Queſt. It may be asked here, How or for what end do the Wiſe men, who were Gentiles worſhip Chriſt?

Anſw. 1 Firſt, ſome ſay that they were altogether ignorant of the myſterie of the Meſſias, and did onely worſhip Chriſt after the Perſian manner: but this is falſe, as followeth by and by.

Anſw. 2 Secondly, Is it probable that they would worſhip a young babe, that by reaſon of his infancy underſtands nothing, except they did beleeve ſome divine thing to be in him? and therefore not the childhood, but the divinitie in the child was worſhipped by themChryſoſt. ſ..

Anſw. 3 Thirdly, if Chriſt had beene no more then a naturall child, they would never have undertaken ſo long, ſo tedious, and ſo perillous a journey to have found him out; principally, conſidering that in all probability (as I conceive) they themſelves were little inferiour to the Kings of the Iewes.

Anſw. 4 Fourthly, It is uncertaine what theſe Wiſe men (who were Gentiles) knew particularly concerning the myſterie of the Meſsias: but certainely they knew, that hee was ſomething more then a man, by the internall revelation of the Spirit of God: who by faith taught them to beleeve, that he was a King though in a cottage, and a God though in a cradle; and therefore as unto a God they fell downe and worſhipped him.

Sect. 3 §. 3. And they preſented unto him gifts, frankincenſe, and myrrhe.

Queſt. 1 Theſe wiſemen they come to ſeeke Chriſt, but they come not empty, from whence it may be queſtioned; Why they offer gifts unto Chriſt?

Anſw. To teach us that we muſt never come unto God empty handed, without ſome offering or preſent.

Queſt. 2 What have we to offer unto God?

Anſw. Spirituall ſacrifices of repentance, and thankeſgivingHebr. 13.15.; but of this more largely elſe where.

Queſt. 3 What offer they unto Chriſt?

Anſw. Gold, Frankincenſe, and Myrrhe.

Why doe they offer theſe unto Chriſt? Queſt. 4

I anſwer firſt, theſe were in times paſt offered Anſw. 1 up unto Kings, and that for a double end. Firſt for a politike end: they offered unto their Kings, 1. Gold for their expenſes, or for the maintaining of their ſtate and pompePſal. 72.15.. 2. Frankincenſe, for their ſacrifices: 3. Myrrhe, for the ſplendor, and ornament of their ſepulchersMuſcul. ſ..

Secondly, for a morall end; they offered unto their Kings, 1 Gold, that they might learne to be of golden manners. 2. Frankincenſe, that they might learne to ſacrifice unto the Gods. 3 Myrrhe that they might remember their mortalityGualt. ſ..

Secondly, theſe three, the Wiſe-men offer Anſw. 2 now unto Chriſt, either Firſt in regard of his offices, and ſo they give him gold as a King, Frankincenſe as a Prieſt, and Myrrhe as a Redeemer. or Secondly, in regard of his nature, and then they offer unto him gold as a King, Frankincenſe, as a God, and Myrrhe, as a man. Or Thirdly, they offer them all unto him as a King according to the Perſian manner, as is ſhewed in the former anſwer: Or Fourthly, by theſe they enrich Chriſt, that he might be furniſhed and provided, for his flight into Aegypt. Or Fiftly, they preſent theſe unto Chriſt, becauſe the Perſians and Arabians abounded with theſe three thingsCarthuſ. ſ. Or Laſtly, they offered theſe three in regard of the preſent eſtate and neceſsitie: that is, becauſe they ſaw the poverty of the Mother, the tenderneſſe of the child, the naſtineſſe, and noyſomneſſe of the place, wherein Chriſt was (the Stable) therefore they offer unto him theſe things for the releeving of theſe neceſsities: they preſent him with gold, for the releeving of his Mothers poverty; with Frankincenſe, for the expelling of all noiſome ſmels; and Myrrhe for the conſolidation of the infants joynts Carthuſ. ſ.

What benefit may we reape or learne by theſe Queſt. 5 their offerings?

I anſwer, Anſw. we muſt by their example be incited to doe the like, firſt offering noſmet, our ſelves, ſecondly, noſtra, our ſubſtance.

Firſt we muſt offer up our ſelves unto Chriſt, giving our ſelves wholy unto him, and devoting our ſelves wholy unto his ſerviceRom. 12.1., becauſe he hath bought, ranſomed, and redeemed us for this end, and purpoſeLuk. 1.75. and 1 Cor. 6.18.19.20..

Secondly, wee muſt offer our eſtates or ſubſtance unto God, that is, offer unto him, 1 Gold, 2 Frankincenſe, and 3 Myrrhe.

Firſt preſent God with thy Gold, that is, 1 Temporall gold, by almes, charitie, liberality, and hoſpitality, for ſuch as are rich in goods, muſt be rich in good workes 1 Tim. 6.18. 2 Spirituall gold, viz. 1 a true & a lively faith, for this is more precious then gold, to truſt confidently in God. 2 a pure & unblameable life: for this is more eſteemed by God, then the Gold of Ophir, the pure in life being precious in his eye ſight; & this is more excellent in regard of our ſelves, for riches availe not in the day of wrath, but righteouſneſſe delivereth from death Pro. 11.4.. And thus by true charitie towards others, by true faith in God, and purity of life in our ſelves, wee offer unto God Gold: and wee build with Gold, which will endure the fire 21 Cor. 3.12..

Sect. 1 It may heere bee doubted, what manner of dreame this was, Queſt. which the Wiſe-men had?

Anſw. 1 I anſwer firſt, Dreames are either, 1 naturall, which the minde cauſeth of it ſelfe, but upon ſome occaſion or beginning, either externall or internall: or 2. they are ſomnia immiſſa, dreames which the minde of it ſelfe procureth not, but are ſent unto it, or wrought upon it, by ſome other power: and theſe are of two ſorts, either firſt 〈 in non-Latin alphabet 〉 , ſent of God, (and ſuch was the dreame of theſe Wiſe-men) or 〈 in non-Latin alphabet 〉 , ſent of evill ſpirits.

Anſw. 2 Secondly, Divine Dreames are ſuch, as God offereth to the minde, and theſe dreames 1 Sometimes are ſhewed to the faithfull, or to thoſe that are in the viſible Church, and of the inviſible, as to Jacob, Ioſeph, Daniel: Sometimes to thoſe who are neither in the viſible Church, or of the inviſible, as to Laban, Gen. 31. to Pharaohs baket. 40. to Pharaoh himſelfe. 41. 3 Sometimes theſe divine dreames are ſhewed to thoſe, that are not in the viſible Church, but yet of the inviſible: and ſuch was this dreame: it was ſent by God, unto the Wiſe men, who were not Iewes (and therefore not of the then viſible Church) and yet (I hope) of the true Church of Chriſt.

Anſw. 3 Thirdly, Divine Dreames are all 〈 in non-Latin alphabet 〉 , that is, containing ſome divination of things hid and ſecret, and afterward to come to paſſe: and theſe are of two ſorts. 1 nuda 〈 in non-Latin alphabet 〉 , naked viſions, ſimply, & plainly, expreſsing the meaning, ſcope and purpoſe of the dreame; and ſuch was this dreame: or elſe 2. they are 〈 in non-Latin alphabet 〉 myſticall dreames, folded up in types and figures, which cannot be underſtood without ſome ſignification: ſuch were Pharaohs dreames of the ſeven fat and leane kine, and of the ſeven full and thinne and lancke eares. Gen. 41.

Sect. 2 §. 2. That they ſhould not returne unto Herod.

Queſt. 1 Heere it will be demanded, why doth not God ſave and preſerve Chriſt miraculouſly, or by ſome other way, then by the flight of the wiſe men?

Anſw. 1 Firſt, ſome anſwer heere unto, that wee muſt not dare to ſummon God to the barre, to render a reaſon to us of his actionsMuſcul. ſ.

Anſw. 2 Secondly, God will not uſe miracles when and where there is no neede: Obſerv. Teaching us thereby, that we muſt in all our neceſsities, 1. uſe all lawfull meanes; and then 2. begge a bleſsing at Gods hands upon the meanes.

Thirdly, God doth this becauſe he would not have theſe Magi made inſtruments of Herods Anſw. 3 cruelty.

Fourthly, the Lord doth this, becauſe hee will Anſw. 4 not have Chriſt twice made known, or revealed, to thoſe that inwardly contemne and deſpiſe him. The wiſe men once bring Herod word of the nativity of Chriſt; and in ſtead of rejoycing at that joyfull newes, hee plots, how to ſhed his moſt precious blood, by an untimely death: and therefore God will not permit the Magi the ſecond time, to reveale Chriſt unto him.

It may heere further be enquired, Why doth Queſt. 2 God forbid the wiſe men, to play the part of honeſt men; that is, to keepe their word? they had promiſed Herod, that when certainely they had found out the place of Chriſts abode, they would give him notice of it, and in this verſe God doth prohibite it?

The Lord doth this to ſhew, Anſw. that hee hath authority to prohibit the performance of humane promiſes: the will of man is to give way to the will of God; and the commandement of God doth nullifie and make voide all humane promiſes: for the full underſtanding of this reſolution and queſtion, two things are carefully to bee taken notice of: Firſt, promiſes oblige in themſelves. Secondly, God commanding, promiſes are to be violated.

Firſt, promiſes oblige and binde in themſelves, and that jure divino, by the law of God, and that whether they are made With an oath. Or Without an oath.

Promiſes that are bound with an oath, binde a man unto the performance of that which hee hath promiſed: it being a note of an upright man, and an heavenly citizen, not to change his promiſe, although he have ſworne unto his owne temporall hurtPſal. 15.4; when the law of an oath was given in Sina, the whole world ſhooke (ſay the RabbinesVide Pet. Mart. fol. 238.) becauſe an oath is ſtabilimentum orbis, the ſtay and proppe of the world, and if promiſes and oathes were not obſerved, how ſhould men trade, or buy, or ſell, or live in the world? an oath is for the confirmation of the truth, and for the end of contention; and therefore all falſhood of wicked men in their Promiſes, is much to bee reprehended: whether committed by Heathens, or Chriſtians.

I. Many Heathens ſlight promiſes though bound by oathes: the Turkes ſay, children are to be deceived with apples, and men with oathes: ſo lightly doe they value and oath. Linguà juram (ſaid oneEnnius) I ſware it onely with my tongue. This is a moſt wicked practiſe, thus to ſlight an oath, in any whoſoever.

II. Some Chriſtians are faulty alſo heere, and they are the Papiſts, who make no conſcience of breaking an oath made unto any, whether Chriſtians or Heathens, that are not ſworne ſervants and vaſſailes to the Pope, as they are: It is an ordinary phraſe at the Court of Rome, Mercatorum eſt, non Magiſtratuum ſtare juramente: it is the part of a Merchant, not of the Pope, or any placed in authority by him, to keepe his oath i. So Iohn Huſſe, and Hierome of Prage, were promiſed by an oath, from the councell of Conſtance, ſafe conducte, and yet contrary to promiſe and oath were killedSleydan..

Promiſes though made without an oath, yet binde: omnia quaſi jurata Hier. ad Caelant.; all promiſes are halfe oathes, or promiſes (in a manner) doe partake of the nature of an oath: Now the reaſon, why promiſes binde although not bound with an oath, is this; becauſe fidelity is a part of truth, and a promiſe is a greater part, then an affirmation: and therefore promiſes are are not to bee violated, either 1 Lucri causà, for gaine, as one ſaithPlautus., Linguà rei ſervandae, &c. I made a promiſe with my mouth, that I might ſave my purſe, but Eadem linguâ jam nego, with the ſame tongue that I made the promiſe, with the ſame, I refuſe to keepe it, becauſe it is not for my profit to performe it: as if a man ſhould promiſe a thiefe to ſend him to ſuch a place, twice ſo much money, as he hath about him: if hee will but ſpare him that which now hee carries, becauſe hee hath undertaken ſome urgent affaires, which cannot be accompliſhed, if now hee ſhould be robbed: In this caſe I ſay, a man ought not for lucres ſake to violate his promiſe. Or, II. Hoſtilitatis cauſa, promiſes are not to be violated, no not unto our enemies: this the Lord reproves Ezech: 17.13.15.16.; and Peter Martyr f 364. from Auguſtine and Ambroſe proves, that the faith, and faithfull promiſes which are plighted unto our enemies are to be obſerved.

Secondly, although promiſes oblige in themſelves (as is already ſhewed) yet, God commanding, it is lawful, and behoveful to violate them: and the reaſon hereof is, becauſe God is by no means to be diſobeyed; Diſobedience being as the ſinne of Witchcraft 1 Sam. 15.23.. Yea hee muſt bee obeyed without any delay when hee commands. Here wee muſt conſider, what promiſes are unlawfull, and in that regard to bee broken: then how promiſes come to be unlawfull.

Firſt, we are to conſider what promiſes are unlawfull, or the cauſes, why promiſes become to bee unlawfull: the cauſes are either, 1. conjecturall, or, 2. true.

Peter Martyr f. 364. doth propound many cauſes, why promiſes are made unlawfull: viz. I. If the promiſe bee impoſſible to bee performed. Or II. contrary to the wil of God, or the good of Gods Church. Or III. If it be evill for him to perform, who hath promiſed it. Or IV. If it were extorted by deceit and fraud: Or V. If the promiſe were forced by violence and feare, then theſe promiſes are not to be obſerved.

The true cauſes of the violation of promiſes are two, Ordinary, Extraordinary.

The Ordinary cauſes of the violating of promiſes are theſe, Firſt, if the promiſe be impoſſible to bee performed; for then of neceſſity it muſt be broken: yet two things are here to bee obſerved.

I. If the thing promiſed were impoſſible to be performed before the promiſe was made, then is he no better then a deceiver, that made that promiſe: yea if a man be not certaine, that it may be performed, hee ſinnes, becauſe hee ought to take heed leaſt hee ſhould offend with his tongueEccleſ. 5.4.5. and therefore every one muſt beware of promiſing thoſe things, which are either impoſſible, or may prove impoſſible to him afterwards, as ſingle life, becauſe the gift of continency is not given unto all.

II. If the thing promiſed were in thy power to performe, when the promiſe was made, but after the promiſe becomes impoſſible unto thee to performe; then thou art freed from thy promiſe, becauſe God hath hindred thee from the performance of it. And this is the firſt ordinary cauſe.

Secondly, the ſecond ordinary cauſe of the violation of promiſes is this, if the promiſe made be unlawfull to be performed, that then it is not to be obſerved.

A promiſe is made unlawfull in a double regard, either in reſpect of the Action promiſed to bee performed: thus ſome promiſes are unlawfull. In themſelves, the ſubſtance of the promiſe being wicked,Matth. 14.9. Mark. 6.26. like Herods promiſe: and this promiſe is not to be kept. And the reaſon of it is this, becauſe the firſt vow and promiſe of obedience which we made unto God (and which we are principally obliged to performe) doth contradict this. This promiſe is two-fold, I. When being firſt made, it is knowne to be unlawfull: this is ſinfull. And herein David ſinned towards Nabal 1 Sam. 25.22.. II. Or when the thing becomes unlawfull, after the promiſe is made, and then it is not to be obſerved. As for example, if a man promiſe upon ſuch a day to lend his friend armour and weapons; and before the day comes, his friend proves a traytor, and a rebell, or mad and diſtracted; he is not then to keepe his promiſe: And the reaſon is this, becauſe hee is not changed that made the promiſe, but he to whom the promiſe was made, is changed from what he was. In regard of ſome circumſtances, that is, when the thing promiſed may be performed in regard of the ſubſtance or matter of it, but ſome circumſtances doe make it unlawfull. As for example. I. If that which is promiſed tend to the ſcandall of thy brother, which being contemptuouſly and freely performed, (without any coaction by ſuperiours) is evill; but not ſo, if it be commanded or enjoyned by lawfull authority. II. If the promiſe tend to the impunity of ſin: for this is good, if it be done in mercie (as David towards Shemei 2. Sam. 19.23.) but evill, if by negligence and remiſneſſe, becauſe the Magiſtrate ſhould not hold the ſword for nought, but for the puniſhment of offenders. Time when the promiſe is to be performed: and thus ſome promiſes are unlawfull, either by Promiſe, the time being altogether unlawfull, for the performance of the promiſe; as if a man ſhould promiſe his friend to plow his ground upon the Lords day. Or, Some ſubſequent alteration, as if a man ſhould promiſe his friend, to come and feaſt with him, and make merry with him ſuch a day, and in the mean time, upon ſome urgent publick neceſſitie, it is proclaimed a day of ſolemne faſting and humiliation, as in NinivehJonah 3.4.5..

Beſides theſe ordinary cauſes of violating of promiſes, there are extraordinary, and that is the commandement of God, when God forbids the performance of the promiſe, as in this verſe, the Lord forbids the wiſe men to goe backe unto Herod according to their promiſe: ſo alſo the Iſraelites borrowed of the Egyptians eare-rings, and jewels, and the like, with promiſe (without doubt) to reſtore them againe; but God forbids them to returne themExod. 3.22. & 11.2. & 12.35.. Now this wee muſt obſerve, that theſe are not to bee imitated, without a particular command from the ſame Spirit of God.

Thus wee have ſeene what promiſes are unlawfull, and the cauſes why promiſes are not to be performed: wee are now to conſider how promiſes are made unlawfull, which may briefly be ſhewed, firſt affirmatively, ſecondly negatively.

I. Promiſes are violated, and not performed, by a mans owne impietie and wickedneſſe: as for example, a man perſwades his friend to promiſe him, that he will neither meddle with himſelfe, nor any weapon he hath; and when the promiſe is made, (the other dreaming of no ſuch thing at all) he goes about to hang himſelf, or to ſtabbe himſelfe: this promiſe otherwiſe lawfull, is made unlawfull to be performed by his deſperate enterpriſes.

II. Lawfull promiſes are not made unlawful by an Epiſcopall abſolution: but here obſerve, A Biſhop may abſolve, firſt declarativè, by a power declarative, as a Levite, or an interpreter, and expounder of the law of God; that is, he may ſhew from the word of God, what promiſes are not to be kept, and by vertue of the power and authoritie given unto him by Chriſt, may abſolve and acquit them. But ſecondly, not poſitively, as a Lawgiver, or as one that hath power to diſpenſe with the Law of God: for they muſt doe nothing againſt the truth, but for it. And therefore, I. the Pope erres here, that will not ſuffer a wicked promiſe to be broken, without a facultie, or leave from his holineſſe. But, II. hee erres worſe, in breaking promiſes and oathes, which are lawfull: as freeing ſubjects from the oath of allegeance unto their Soveraignes; huſbands from their promiſes made to their wives in marriage: and the contrary, with diverſe the like, which (the Papiſts ſay) hee can diſpenſe withall, and abſolve from.

Sect. 3 §. 3. And they departed into their owne countrey Obſerv. 1 another way.] We may obſerve here the admirable obedience of theſe wiſe men: for they might here have objected many things, as firſt, that it is a ſhame to returne home by another way, becauſe this is is a kinde of flight. Secondly, that it is a great ſhame to breake the promiſe, which they have made. Thirdly, that it is dangerous to double with kings, for they have long armes, and their anger is heavie. Fourthly, cannot the Sonne of God protect himſelfe? how ſhall wee beleeve, that he can ſave others (much leſſe bee the Saviour of the world) that cannot ſave himſelfe? Theſe things fleſh and bloud might have alledged; but they object nothing at all, but in all things obey: Teaching us, that our obedience unto God, ought to bee abſolute, and ready, without murmuring, without diſputingPhil. 2.14., without conſulting with fleſh and bloudGen. 26.19. and Act. 26.19, and without procraſtination, and delayGen. 12.4..

Why did theſe wiſe men, or why ſhould wee thus preſently obey God?

I anſwer, this is required of us, Queſt. Anſw. either in regard of God, or in regard of our ſelves.

Firſt, it is required of us abſolutely and readily to obey God, in regard of the Lord himſelfe, and that for theſe cauſes: Firſt, becauſe God requires the obedience of the mind, and of the inward man, that our minds ſhould alwayes be prepared to obey the will of God: and therefore as ſoone as ever the Lord gives any command unto us, we muſt obey it, with all readineſſe and cheerfulneſſe.

Secondly, becauſe God deſerves at our hands, that we ſhould doe whatſoever hee requires of us, be it never ſo unpleaſing or unprofitable unto our ſelves: yea it is a great indignitie offered unto the Lord, either to diſpute or indent with him concerning any thing, that hee commands us.

Thirdly, becauſe the will of God is the rule of good, juſt, profitable, and convenient, that is, wee only know things to be good, juſt, holy, & welbeſeeming, becauſe they are agreeable unto the wil of God, and therfore to doubt of that which God requires, is to contradict either his prudence or juſtice, and therefore it is by and by, yea in all things carefully to be obeyed.

Fourthly, becauſe, if we obey God, when hee commands, he wil accept of our obedience, as performed in ſubjection unto his will: but not ſo, if we obey him at our owne leaſure.

Secondly, it is required of us, preſently and willingy to obey God, in regard of our ſelves, & that for theſe two cauſes, firſt, becauſe it ſhewes in us a willing minde, which God loves.

Secondly, becauſe now, when God commands, we may obey, but afterwards (perchance) wee ſhall not bee able, God withdrawing his grace from us.

§. 4. They went to their owne countrey another Sect. 4 way.

It may here be asked, why doth not the Lord Queſt. 1 ſuffer them to goe unto the Jewes? or forbid them to goe unto the Gentiles?

Firſt, the Magi would not go unto the Jewes, Anſw. 1 becauſe they were offended with the corrupt ſtate of their ChurchMuſcul..

Secondly, God would not ſuffer them to goe unto the Jews, becauſe they refuſing, or at leaſt Anſw. 2 not caring for Chriſt, the Lord will not have him, to be offred unto them any more.

Anſw. 3 Thirdly, God would not prohibit them to go unto the Gentiles, becauſe he would have Chriſt to be preached unto them, the Iewes thus ſlighting the meſſage of his nativity.

Some obſerve Hierom. ſ. Obſerva., that when Ioſeph took Chriſt and his mother, that hee might flye with them into Egypt, he tooke them by night, when it was darke, but when hee returnes into Judea, neither night nor darkneſſe is mentioned in the Goſpell: to teach us, that there is nothing but palpable darkneſſe with us, when Chriſt leaves us, but when he comes unto us, then comes true and cleare light.

Sect. 2 §. 2. Take the young child and his mother.] It may here be asked, Queſt. when Ioſeph thought to have put Mary away, becauſe ſhe was with childe, the Lord calls her his wife (Chapter 1.20.) Feare not Ioſeph, to take unto thee Mary thy wife: why therefore doth the Lord now call her the childs Anſw. 1 mother? I anſwer, Firſt, becauſe they had now both of them agreed upon her perpetuall virginitie, as is probable, ſhe askes, and he grants, that ſhe ſhould remaine an unſpotted virgin all her life.

Secondly, becauſe by a moſt forcible argument, Anſw. 2 the Lord would excite Ioſeph to have a ſpeciall care of her, remembring, that ſhee was the Mother of Chriſt.

Anſw. 3 Thirdly, the Lord hereby would ſhew unto Ioſeph, that Mary was more to bee reſpected, loved, tendered, and eſteemed for the childes ſake, than for marriage ſake.

Sect. 3 §. 3. And flye into Egypt.] It will hence bee Obiect. 1 objected, flight is diſhoneſt, it hath but a loathed aſpect, contrarie to all generoſitie: yea, by this meanes the faith of Ioſeph and Mary may bee ſhaken, why therefore doth the Lord command it?

I anſwer, God hereby would ſhew two things unto theſe two pious perſons: Anſw. to wit, Firſt, that they that will follow Chriſt, muſt take up their croſſes, and arme themſelves to endure, and undergoe afflictions. And ſecondly, that they muſt thinke nothing vile, baſe, or unſeemely, which God requires of them, and in them.

It will be objected againe, This flight derogates Object. 2 from the authority of Chriſt, there being no neede of it at all: he can otherwiſe ſave both himſelfe, and them: For firſt, he can walke inviſibly, and not bee ſeene; hee can paſſe out of their ſight, as hee did divers times, when they had thought to have laid hold upon him: Or ſecondly, he could blinde them that they ſhould not ſee him, as the Angels did the Sodomites. Gen. 19. and Eliſha the Aramites 2 King. 6. Or thirdly, he could deſtroy them, as hee did Sennacherib. And therefore ſeeing Chriſt was able to defend himſelfe, why doth he flee?

I anſwer firſt, the ſinnes of Herod were not as Anſw. 1 yet come to their full height and maturity, and therefore the Lord will not yet come againſt him in judgement.

Secondly, God hereby will ſhew, that Chriſts Anſw. 2 kingdome is not of this world: and therefore he ſhall not exerciſe temporall power, no not over his enemies, but in this life ſubmit himſelfe to the forme of a ſervant.

Thirdly, God heereby will ſhew, that Chriſt Anſw. 3 came not to deſtroy but to ſave. Fourthly, God Anſw. 4 heereby will ſhew, that Chriſt is true man.

Fiftly, this was done, that Chriſt heereby Anſw. 5 might ſhew, that his Kingdome was not confined to one place: the Jewes bragged that in Iudea was God knowne Pſa. 76.1, and that he dwels in JeruſalemPſa. 135: 21., but Chriſt breakes downe the partition wall Epheſ. 2.14., accepting the Gentiles into favour, ſending the Goſpel unto them, & cauſing them to receive it.

Sixtly, this was done, that Chriſt might ſhew Anſw. 6 unto us, that there is for him and his, ſtill ſome one place or other to reſt ſafely in: or that hee will alwaies, in ſome place or other, procure a refuge, and ſafegard for his Children.

Laſtly, this was done for our inſtruction, that Anſw. 7 we in Chriſt might have an example, to uſe all lawfull meanes to preſerve our lives in the time of danger.

§. 4. And flee into Egypt. Sect. 4

Why is Ioſeph commanded to carry Chriſt into Aegypt? Queſt.

I anſwer, Anſw. the cauſes heereof are either firſt Naturall, or ſecondly Spirituall.

Firſt, there may be theſe three naturall reaſons rendred, why Chriſt was to goe into Aegypt. Firſt, becauſe it was neere unto Iudea. Secondly, becauſe it was a ſafer place then any part of Iudea, Herod having no command, nor power there. Thirdly, others addeCarthuſ. ſ. becauſe the Aegyptians were of old (in the time of Ioſeph) well willers unto the Iſraelites, and therefore Ioſeph hopes and expects favour and kindneſſe from them.

Secondly, there may bee theſe five Spirituall reaſons given of this fleeing into Aegypt.

Firſt, that hereby might bee ſignified, that Chriſt was offered unto the Jewes, and given unto the Gentiles.

Secondly, that the prophecy might bee fulfilled, which was given by the Prophet Hoſea.

Thirdly, becauſe God will hereby ſhew, that his anger laſts not for ever: and therefore although in time paſt, in his wrath hee wounded the Aegyptians, yet now in the fulneſſe of time he ſends a Saviour unto them, to cure all their maladies, and heale all their infirmities.

Fourthly, becauſe Aegypt is a type of the world, and therefore Chriſt was carried thither by Ioſeph, to ſhew that by the preaching of the Apoſtles, Chriſt was carried unto the whole worldCarthuſ. ſ..

Ille excitatus, when hee aroſe, that is, by and by, as ſoone as ever hee was awaked out of ſleepe:

Obſerv. Wee may obſerve hence, how readily and conſtantly Ioſeph obeyes every charge and ſeverall injunction given unto him by God, notwithſtanding the many great impediments and lets which he had to the contrary: for he might have thought or argued thus with himſelfe: Firſt, the child is none of mine. Secondly, why ſhould I then offend my King for his ſafegard. Thirdly, by betraying the child, and delivering of him into Herods hands, I ſhall gaine honour and riches. Fourthly, my journey will bee full of perill. Fiftly, the Mother of the child, is very tender, and ſcarcely able to undergoe ſuch a journey. Sixtly, I ſhall looſe all the ſubſtance, I enjoy by this my flight. Seventhly, I know not but Aegypt may bee as dangerous unto mee as Iſrael is: Theſe things Ioſeph might have objected unto him ſelfe, but hee doth not: but is ſtill readie preſt to performe the will of God: to goe when God bids him, to come back againe when God calls him, and to obey God when and how he pleaſeth: Teaching us, that that obedience of God, which is truely pleaſing unto him, ought to bee performed with readineſſe, willingneſſe, and chearefulneſſe of heart.

Sect. 2 §. 2. He tooke them by night.

Why doth Ioſeph flee in the night?

I anſwer, becauſe it was moſt ſafe: hee doth not ſay, God hath commanded me to goe to Aegypt, Queſt. 1 and therefore he will protect me: I neede Anſw. 1 neither care when, nor how I goe, nor bee ſo haſty to goe: but he is providently carefull, and therefore he flyes as ſecretly, and ſpeedily, as poſsibly he can, having now a charge from God to remove.

Secondly, Ioſeph departed towards Aegypt in Anſw. 2 the night for feare.

Hence it may bee doubted, whether in generall Queſt. 2 it is a good thing to feare danger? or in particular, whether Ioſeph did well, and warrantably in thus flying by night for feare of danger?

I anſwer, Firſt yes, becauſe hee had no calling Anſw. 1 nor warrant to abide there, yea hee was forbidden by God to ſtay: and therefore he did well to feare: we can have no confidence in God beyond our calling, all our hope being grounded upon his promiſes: but hee hath not promiſed to protect us any longer then wee walke in our callings, and that according to his will1 Ioh. 5.14.. And therefore Ioſeph did well in fearing to ſtay there, ſeeing God had called him away.

Secondly, God doth not kill and wholy deſtroy Anſw. 2 our affections, but converts and changes them, and then uſeth them: and therefore Ioſeph did not amiſſe in fearing to abide in Bethlehem.

It may heere bee demanded, whether doe our Queſt. 3 affections helpe us or hinder us in the ſervice of God?

I anſwer, Anſw. a right uſe of the affections doth helpe us in Gods ſervice: Shame makes us bluſh for ſinne: feare makes us warie: anger makes us zealous of the credit and good name of our neighbour, and of the glory of God: Loftineſſe of minde, makes us conſtant and reſolute in our callings and duties, both divine and humane: Praiſe makes us more prompt and ready to obey vertue, it being cos virtutis vertues whetſtone.

§. 3. And departed into Aegypt:] Aegypt was Sect. 3 a place of ill report in many things. Firſt, Obſerv. a place of noe faith nor truth, but perfidious and treacherous: Pompeius was ſlaine there: Iulius Caeſar was in danger of treacherie when he was there; and it was a fatall place to Antonius.

Secondly, they were perſecuters of the Iſraelites, and God makes that great deliverance of his people, from them, the Preface of the lawExod. 20.1.. And hence it is that God forbids them to returne any more into Aegypt, but rather to goe to Babylon, and ſubmit themſelves to the Chaldean captivity, as Ieremiah the Prophet often perſwades.

Thirdly, the Aegyptians were moſt bitter and cruell enemies of religion, abounding in all manner of ſuperſtition; and this is that which moſt grieves the children of God, to bee among thoſe that are lovers of ſuperſtition, and haters of religionPſa. 120.5.6.. And yet notwithſtanding all this, Ioſeph being commanded by the Lord to goe thither, doth neither refuſe it (as the Iewes did when they were bidden by the Prophet to goe to Babylon) neither doth hee flye into ſome other place (as Ionas did, who would have fled to Tarſus, when he ſhould have gone to Nineveh) but goes preſently when, and punctually whether the Lord bids him.

A man in the ford ready to ſinke, catcheth at every thing he feels or ſees (which he can reach) hoping that it will helpe to keepe his head above water: ſo Papiſts ſnatching every occaſion for the confirmation of their religion, laye hold upon this verſe to ground their unwritten traditions upon, Obiect. objecting thus, Many bookes truly ſacred and canonicall have utterly periſhed and beene loſt, and therefore that Canon of Scripture which now wee have is not ſufficient: the Antecedent they confirme from Chryſoſtome Hom 9. ſ. Matth. who ſaith, the Jewes loſt ſome of their ſacred and canonicall bookes by negligence and careleſneſſe, and ſome of them have beene burnt: and therfore theſe Books could never be repaired or written again by Eſdras, ſeeing that they were no where extant: they give us examples of this, as this verſe, Out of Aegypt have I called my ſonne, and verſe 23. he ſhall be called a Nazarite, which words are not at all to be found in the Old Teſtament: And therefore the Scriptures are inſufficient without eccleſiaſticall or humane Traditions.

Anſw. 1 I anſwer firſt, we deny that any ſacred and canonicall bookes have beene loſt.

Anſw. 2 Secondly, if there bee any loſt, as ſome Proteſtants grant (as we ſhal ſee elſe where) yet they were either hiſtoricall, and not abſolutly neceſſary unto ſalvation: or doctrinall, containing fundamentall truths which are clearely taught and laid downe in ſome of thoſe bookes which we have now extant, and therefore this doth not conclude the Scriptures to be inſufficient.

Anſw. 3 Thirdly, the proofe they bring for their Antecedent proves nothing, becauſe Chryſoſtome being ignorant of the Hebrew tongue; followes the tranſlation of ſome interpreters, who hath not theſe two ſentences, which are in this verſe and the 23. verſe: but St. Hierom, learned in the languages affirmesLib. de opt. gen. interp., that they are both to bee found in the Hebrew Text, that is, this verſe, in Hoſ. 11.1. and verſ. 23. in Iudg. 13.5. and Iſa. 11.1. Yea both theſe ſentences are to bee found in the vulgar tranſlation, which the Papiſts hold onely authenticall of all other tranſlations.

Anſw. 4 Fourthly, the Jewes ſo religiouſly and carefully did keep theſe ſacred books, that no one book either by their negligence or malice hath periſhed; as ſhall bee elſe where ſhewed, and as Bellarmine himſelfe provesLib. 2. de verbo Dei. and others are verily perſwaded ofScharpius curſ. Theog. 137..

Sect. 2 §. 2. That it might bee fulfilled which was ſpoken of the Lord by the Prophet.

Expoſit.The ſcope of that place Hoſ. 11.1. Is to commemorate the deliverance of Iſrael from Egypt, by way of reproach and upbraiding of the Jewes who were ſo unthankefull, and diſobedient unto God, who had done ſuch great thing for them.

Hence a principall queſtion offers it ſelfe to be diſcuſſed, which is this: How is it ſaid here, Queſt. This was done that it might be fulfilled, &c. Is this the ſcope of Hoſeas propheſie?

I anſwer firſt, a Propheſie is fulfilled three Anſw. 1 manner of wayes.

I. When that which is foretold come to paſſe, as Samuel foretold Saul that his kingdom ſhould not continue 1. Sam. 13.14. becauſe God had rejected him 1 Sam. 15.23., which was ſhortly after fulfilled in David, to whom the crowne was given.

II. When a thing is foretold of one time in generall, which may often come to paſſe: or when a Propheſie is given, which ſeems to aime at ſome one time, but the ſubſtance of it is accompliſhed many times: as the Prophet Eſay Propheſieth of the Jewes, they ſhall heare but not underſtand, ſee but not perceive Eſa. 6.9.10.. Which is dayly accompliſhed wherereſoever the Goſpel is preached.

III. When not that numericall thing comes to paſſe, which is foretold, but ſome thing like thereunto: and thus ſome ſay, the Prophets prediction is fulfilled in this placeMuſcul. ſ.

But becauſe it may be replyed, although ſomething Anſw. 2 like unto that which is foretold come to paſſe, yet it cannot truely be ſaid to be fulfilled: I will therefore give a ſecond anſwer, and that is, Prophecies have many ſenſes, as may appeare by a fivefold explication of them, viz. Hiſtoricall, Morall, Allegoricall, Tropologicall, Anagogicall, of which I ſhall ſpeake (God enabling me) plainely elſe where.

But becauſe it may yet be replyed, that this is full of danger [ſeeing 1 Origen, and ſome others have turned all Hiſtoricall narrations into Allegories: and 2. becauſe the Anabaptiſts doe denie the very truth of the Hiſtorie of the Scriptures, embracing onely Allegories, and excluding all Hiſtoricall truths, as Ixion embraced a cloud in ſtead of Iuno] I will therefore produce Anſw. 3 a third anſwer, which is, that one prophecie hath but one ſenſe onely, yet there may bee two parts thereof: and thus Mr. Perkins anſwersde unica rat. concionandi.. This is not ſo plaine nor cleare unto the underſtanding, and therefore I adde a fourth anſwer; That certainely there is a double ſenſe of this Anſw. 4 prophecie, and that in a threefold regard.

I. In regarde of the Perſons mentioned, which are Iſrael Chriſt Therefore there muſt neceſſarily bee a double ſenſe, which may be applyed to both the perſons:

II. In regard of the things ſpoken of, and mentioned, which are The Jewes deliverance out of Aegypt. Chriſts calling from Aegypt.

III. In regard of the ſcope of the prophecie It ſpeakes of Iſraels deliverance out of Aegypt, which is paſt, by way of reproach. It is a prophetical prediction of Chriſt, heereafter to bee accompliſhed: And therefore it neceſſarily requires a double ſenſe.

When hee ſaw that hee was mocked. Queſt. ] It may bee asked heere, Why doth God elude and fruſtrate the cruelty of the wicked?

I anſwer, Firſt, becauſe it is intended againſt Anſw. 1 his children, Pſal. 2.2.4.

Secondly, the Lord doth this, becauſe thereby Anſw. 2 he would ſhew us two things. viz.

I. That he is faithfull in all his promiſes, now he hath ſaid that hee will infatuate all the counſels of the wicked, therefore he will doe it: and hence it comes to paſſe, that the wicked ever err, or fail, or are over-ſeen in ſomething, as Herod here might have wrought wiſelier then hee did, for he might have injoyned ſome of his ſervants to have accompanied the wiſe men, in this queſt of Chriſt: or he might have ſent ſome of his actendance to have brought the infant to the court, but the Lord be-fooles him: ſo Pharaoh, when he might by himſelfe have deſtroyed the Iſraelitiſh children, makes uſe of the women who deceive him.

II. The Lord hereby would teach us, that he is carefull over his children, neither ſleeping, nor ſlumbring, but vigilantly watching over all his, to preſerve them from all their enemies.

Obiect. It will here be objected, ſomtimes the plots of the wicked take place againſt the righteous, how then can it be ſaid that God infatuates their devices?

I anſwer firſt, if the wicked do prevaile, it is by the permiſſiō of God, not by their own maliceAct. 3.18. & 4.28..

Secondly, God doth this for the greater and Anſw. 2 more ſpeedy deſtruction of the wicked: as Pharaoh oppreſsing Iſrael is plagued with many plagues, and at length both he and the pride, and prime of Egypt miſerably drowned in the Red Sea: ſo Hamans plot is likely to ſucceed according to his wiſhes againſt the poore Jewes, but this proves onely fatall and mortall to himſelfe. The Perſians get a decree againſt Daniel, and proſecute it home, untill he was caſt into the den of Lions, but thus onely they wrought their own ruine.Dan. 6. Pope Alex. 6. prepares poyſon for Cardinall Adrian, but by a miſtake it was drunke by himſelfe, and his ſon Caeſar, which coſt the Pope his lifeBenno Card.. And thus the Lord lets the wicked for a time prevaile, for their greater judgement Sect. 2 and downfall.

§. 2. Hee was exceeding wroth: We have here an hiſtory of a wonderfull cruelty, which is (in Queſt. 1 theſe words) attributed to Herods anger, from whence theſe queſtions may be propounded.

Anſw. Firſt, de origine, from whence anger comes?

I anſwer, from the Divell Epheſ. 4.27. from hell. Iames 3.9. but meekeneſſe comes from Chriſt. Mat. 11.29. from above. Iames 3.17. and therefore is rather to be imbraced.

Queſt. 2 Secondly, de natura, what is the nature of anger?

Anſw. 1 I anſwer firſt, it is voyde of charity, for charity is not angry 1 Cor. 13.5. and therefore all charity is extinguiſhed, when a man is tranſported with anger.

Anſw. 2 Secondly, anger is carnall, it is a worke of the fleſh Gal • 5.20. and it argues him to be carnall, at leaſt guilty, that will not ſuffer himſelfe to be touched or croſſed.

Queſt. 3 Thirdly, de effectis, what are the fruits and effects of anger.

Anſw. I anſwer, many & miſchievous are the conſequēts therof, both In regard of our neighbour, & In regard of our ſelves.

I. Miſchievous are the effects of anger, in regard of our brethren: for firſt, it ſtirres up contention; anger is the bellowes that kindles brawles, ſtrifes contentions, ſeditions, duels, curſed ſpeeches, blaſphemies, and the likePro. 15.18. & 29.22.. Secondly, it is more heavy then a ſtone, yea, more pōdrous then ſand, not to bee ſupported, not to bee undergoneProv. 27.3.4.. Thirdly, it makes us forget all the former reſpect we have borne our neighbours, or favours, received from them; as they of Nazareth, who admire ChriſtLuk. 4.22., but when they are angry with him, they would ſtone himLuk 4.28.. Fourthly, anger will teach us cauſeleſſe cauſes to bee avenged of our brethren: as Piſo who in his anger ſlew three ſouldiers, the firſt, becauſe he came home without his fellow (hee having given them a charge both to come together, and before ſuch a day) the ſecond becauſe he came home after the day limited: and the third becauſe he would not hang up the firſt, at the firſt bidding: And thus anger which is but a kinde of frenzy and madneſſe for the time, did teach Piſo to give reaſons, for this his extreame and reaſonleſſe cruelty. Fiftly, it hurries a man into moſt horrible cruelties, as Herod in this verſe, and Caine againſt his brotherGen. 4.5.8., and Nebuchadnezzar againſt the three Children; Becauſe his anger waxed hot againſt them, he cauſed the fornace to be heated ſeven times hotter then ordinary Dan. 3.19. Yea ſometimes it produceth treaſons, as might bee proved by many examples from humane ſtories.

2. Many and miſerable are the effects of anger, in reſpect of our ſelves, & that in a manifold regard, firſt, in regard of the minde, ſecondly, in regard of the calling, thirdly, in regard of the reputation, fourthly, in regard of the body, fiftly, in regard of the ſoule.

The effects of anger, in regard of the minde are theſe, Firſt it blindes the minde ſo, that it can underſtand nothing: as the clouds hinder us from the aſpect of the ſun, ſo anger darkens and obſcures the underſtanding, and makes a man often with the dogge to bite at the ſtone, that is throwne at him.

Secondly, it hinders our prayers1 Tim. 2.8. 1 Pet, 3.7., and therefore we ſhould alwayes remember, that meekeneſſe prepares a man to prayer, by humbling the heart, but anger makes the heart altogether unfit to pray.

Thirdly, anger makes a man more prone unto many other vices; Irâ creſcit fel, augmento ejus ad iram proniores ſumus Auguſt., by anger the gall encreaſes, and by the encreaſe of the gall, a man is more prone unto anger: Vinegar being long time kept ſpoiles the caske, ſo angerAuguſt, ſ. Pſal. 54.: Imo inveterata parit odium, illa feſtuca, haec trabs eſt. Old and long continued anger begets inveterate hatred, the moate thus encreaſing to a beame.

4ly, The effects of anger in regard of the calling or emploimēt, are theſe, it diſtracts a man in his affaires: when he is angry, he is unfit to buy or ſell, or caſt up his accounts, or write his letters, or do any thing elſ aright ſo long as he is angry: like a diſordered locke which will neither locke nor unlocke, without turnings and wreſtings, and hurting either the locke or key: or like a ſhippe in a tempeſt, which is carried with the waves and wind hither and thither; and is not able by all the skill of the Pilot to ſteere a right, ſteady, and direct courſe; or like a drunken man, who being overcome with wine, is unable to go, or ſtand, or ſpeake, and unfit for any imployment untill the vapours of the liquor be evapourated.

The effects of anger in regard of Reputation are two. Firſt, it makes a man a foole, and to be eſteemed fooliſh Pro. 14. ch. 17.19. verſ. & Eccleſ. 7.11. Ira ab omni confilio ac mente deturbat, ut inſanire videatur Hier. ad Demetr. an angry man ſeems for the preſent a frantick man, being diſtracted and diſturbed both in his counſels and conſolations: and therefore the angry man ſhould conſider, that howſoever hee may pleaſe himſelfe in his peeviſhneſſe and wrath, yet by others hee is judged both a foole and a mad man.

Secondly, anger ſhewes a man to bee but baſe mettall, and of a dunghill diſpoſition, it not being ſo incident to generous ſpirits: Anger rebounds from a noble mind, as a ball frō the wall: the higheſt heaven never ſtoops to the clouds, and heavenly tempers ſhun anger which is of an earthly nature, as wee ſhewed before, queſt. 2. on the contrary, he that is ſlow to anger, is better then hee that takes a Citie Pro. 16.32., and therefore if a man did but reſpect his owne reputation, hee would avoid anger.

The effects of anger in regard of the body are two. Firſt, it oppreſſeth the body, and hurts both the agent and patient, him that is angry, and with whom he is angry, but it more pernitiouſly hurts him that is angry, then the other, becauſe it comes from the minde of the one and from within, but reflects onely outwardly upon the other: yea, experience ſhewes that anger often brings men to Fevers and dangerous ſickneſſes, as is to the life pourtraied by a great hiſtorian and generall ſcollerGuevara, familiar Epiſt. fol. 114. 115..

Secondly, it weakens and enfeebles the body, making it thereby daily more and more infirme, and conſequently the life to be the leſſe comfortable, and the more ſhort; anger being like worldly ſorrow wihch cauſeth death2 Cor. 7.10., and therefore a man (at the leaſt) ſhould take pitty of himſelfe and his owne life, in not giving way to wrath.

Anger doth eaſily ſubdue a mans ſelfe to the craft of his enemies, for by provoking him unto anger, they can leade him whether they will: for an angry man is eaſily incenſed, and once incenſed, hee is eaſily enſnared, being quickly entrapped in his talke, hee as then not being compos mentis, in his right wits.

The effects of anger in regard of the Soule are theſe, Firſt, it diſpleaſeth GodIam. 1.20. but meekeneſſe is much valued by him1 Pet. 3.4, and therefore Fathers are forbidden to be angry with their children Epheſ. 6.4. & Col. 3.21., and Maſters with their ſervants (Epheſ. 6.9. Philem. 16.) and therefore doe not diſpleaſe God, when thou maieſt pleaſe him, but remember, that howſoever anger may pleaſe thy diſtempered temper, yet it doth not pleaſe God, and therefore ought carefully to bee eſchewed.

Secondly, it provokes the anger of GodPro. 19.19. Matth. 5.22., who is incenſed unto wrath againſt the angry man, becauſe he is not in charity; the nature of anger, being to be void of charity as I ſhewed before: and therefore remember, hee that is angry with his brother, God will be angry with him.

§. 3. And ſlew all the children that were in Sect. 3 Bethlehem.] Herod ſeeing himſelf to be mocked of the Wiſe-men, converts his craft into cruelty, and that extraordinary.

It may heere be asked, what manner of cruelty Queſt. 1 was this of Herods?

I anſwer, there is a threefold cruelty, viz. Firſt, Anſw. of puniſhment; Secondly, of law; Thirdly, of blood.

Firſt, there is crudelitas paenae, a Cruelty of Puniſhment towards inferiors; certainely Correction is commended and commandedPro. 23.13.14., and therefore they are to blame, who blame the Magiſtrates correction, becauſe he is not to hold the ſword for nought: but heere three rules may be given to Magiſtrates, for the avoiding of their cruelty of puniſhment.

Firſt, let it be magnâ causâ, puniſh not but for a weighty cauſe: heere is a vulgar errour to be reformed, damages are alwaies thought heavie and worthy of puniſhment, but ſinnes are thought light (as blaſphemy, lying, ſwearing, fornication, drunkenneſſe, and the like) and ſcarce deſerving correction.

Secondly, when the cauſe is weighty, and truly worthy of correction, yet parcâ manu, puniſh with a gentle and ſparing hand: parvuns ſupplicium ſatis eſt patri Seneca., a little correction ſufficeth a father to give, and Superiours are Fathers; Magiſtrates muſt puniſh as the Lord puniſhes, not for revenge againſt the perſon, but for the amendment of the offender: This rule needes not be inlarged, becauſe for the moſt part Magiſtrates offend more by remiſneſſe, and too much lenity, then by too great ſeverity.

Thirdly, if the cauſe bee weighty that juſtice exacts a ſevere puniſhment, and that correction be laid on with a heavie hand, yet amante corde, let it be inflicted with a pittifull, and commiſerating heart, not as an enemie, or tyrant, who puniſheth with anger, hatred, and delight, but as a mother, with teares.

Secondly, there is crudelitas legis a cruelty of the law, this conſiſts in ſutes, and contentions, wherein the moſt part of men are too faulty: going to law one with another for every trifle. In going to law wee ſhould obſerve the ſame rules, that before are preſcribed to Magiſtrates in giving correction. Firſt, magnâ causâ, men ſhould not ſue one another but in caſe of urgent neceſſity, or great wrongs, not for every cauſe, and petty wrong, as now adayes men ordinarily doe. Secondly, when there is juſt cauſe of ſuites, yet they muſt bee parcâ manu, not with the utmoſt extremity, for ſummum jus, ſumma injuria, to proſecute men to the utmoſt as far as law will extend is ſeldome or never lawfull. Thirdly, though ſutes in law be great, and concerne thy livelihood, yea thy life, yet they ſhould bee in charitate, proſecuted in love, which is very hard to be done.

Thirdly, there is crudelitas ſanguinis, a cruelty of bloud, when men ſeeke the precious lives one of another; and that either firſt, raſhly, and in the heate of blood, occaſioned ſometimes by playing, ſometimes by drinking, ſometimes through whoring, ſometimes by the lye given, or ſome diſtaſtfull words. Or Secondly more deliberately, and in cold blood, and that either I. privately by duels, (which is thought a part of fortitude, for a man to murther his brother by the law of a Duell, a diveliſh law, that doth either teach or allow men, to ſhed the blood of a Chriſtian, and ſo deface Chriſts image) or II. publikely, and that by edicts, as Herod in this verſe, and other (like him) bloody Sect. 4 tyrants in the times of Perſecutions. Obſerv.

§. 4. Of two yeares old and under.] Wee may obſerve hence Herods arrogant folly. Firſt, Chriſt was expected by the Iewes and SamaritanesIoh. 4.25.. Secondly, hee was foretold of by the Prophets. Thirdly, his comming is now revealed, and declared. Fourthly, It is by the Star and the Wiſe-men confirmed: yet notwithſtanding all theſe, Herod hopes to meete with him, and kill him, either by Fraud or Force. If the oracle by Herod bee Beleeved, why doth hee oppoſe himſelfe? Not beleeved, why doth he ſlay ſo many innocents? For Herod might thus have reaſoned with himſelfe: If it bee true that Chriſt the Meſſias and heavenly King of the Iewes, that hath beene ſo long ſince promiſed and expected, be now come, it is in vaine for me to ſtrive with him, becauſe ſo I ſhall be but 〈 in non-Latin alphabet 〉 a fighter againſt God, and I can expect no other event, then that which the Gyants had, who warred againſt heaven, their arrowes returning upon their owne heads. On the contrary, If there be no ſuch thing, but that this is a meere fiction, like many other of their Rabbinicall conceits, why ſhould I then either trouble my ſelfe, or trouble Iſrael, in murdering ſo many ſweete innocent babes. Thus (I ſay) Herod might have thought, and deliberated within himſelfe, but he doth not: True it is that he thinkes, the prophecies concerning Chriſt to be true, that he muſt come, and beleeves alſo the report that hee is come; yet hopes to daſh all their hopes, and to falſifie all theſe divine truths, by prevailing againſt Chriſt. Teaching us that wicked men moſt wickedly imagine, that they can prevaile againſt God: as Pharaoh ſaid, who is the Lord, that I ſhould obey him, I know him not, neither will I at his command let Iſrael goe Exod. 5.2, as if he would ſay; mauger all his power, I will ſtill keepe them: ſo in divers other plaine places, we may ſee this truth confirmed2 Ring. 18.34. & 19.10. Dan. 3.15. & Ier. 43.2.. This arrogant branch, that thus thinkes to toppe the heavens, ſprouts from theſe three rootes: Firſt from thoſe deſires which are too importunate and boundleſſe, unde habeat, quarit nemo, ſed oportet habere: when men have not learnt to want, nor to bridle their ambition, but are infected with the itch of honour, then they runne on in a violent courſe, to obtaine their deſires, either by right or wrong: thus hoping in deſpight of God (as Pope Iulius ſaid) to obtaine and effect their purpoſes. This was Herods fault, who being blinded with ambition, and deſire of raigning, hoped by his craft and policie to cut Chriſt ſhort.

Secondly, this hope, that wicked men have to prevaile againſt Chriſt, ariſeth from the confidence, they have in their owne power and ſtrength: wicked great men thinke nothing hard for them to doe, and therefore dare wage open battell againſt Gods religion, and his children. Thus doth Herod; and, becauſe none dare gainſay him, hee hopes to prevaile. This hope ariſes from forgetfulneſſe, they remember not oftentimes the hand of the Lord, but looke upon things as meerely ordered and governed by ſecond cauſesIames 4.15., they conſider not the eye of the Lord, that ſees all, nor the hand of the Lord that ſwayes all; or they preſume, God will take no notice of them; or they dare violate the truth, and yet hope to eſcape puniſhment, as Adam and Evah eate the apple, and yet hoped they ſhould not dye, although God had poſitively without any If or and (for that peradventure Gen. 3.3. was of Evahs adding) affirmed the contraryGen. 2.17.; and thus doth Herod hope to prevaile againſt Chriſt, although God himſelfe had moſt plainely ſaid the contraryPſal. 2.. And therefore every one ſhould learne 1. to reſtraine his bottomles deſires, and be content with whatſoever eſtate or condition the Lord ſhal call him unto, or ſettle him in. 2. Every one muſt remember, that he can doe nothing of himſelfe, becauſe in God we live, and moove, and have our beeing Act. 17.28., yea becauſe preferment comes neither from the Eaſt, nor from the Weſt, but from the Lord, and therefore when we endeavour againſt the will of God, we doe but ſtrive againſt the streame. 3. All muſt learne, not to forget either the eye, or hand, or power, or truth of God; but remember all things are ordered by a divine hand of providence, and therefore let us not put forth our hands to uſe any wicked or unlawfull meanes, either for the procuring of any bleſſing, or the preventing of any evill: for in doing ſo, we prove our ſelves to be like wicked Herod, that thinkes hee can prevaile againſt Chriſt, the onely begotten ſonne of God.

Then was fulfilled,] Wee ſee heere how carefull the Lord is, that every word of his ſhould be Queſt. 1 fulfilled: whence Firſt it may bee asked, ſhall every word of God whether promiſes or threatnings be accompliſhed?

Certes it ſhall, Eſa. 55.11. Anſw. my word (ſaith the Lord) ſhall be fulfilled, and not one jot or jota thereof ſhall periſh Matth. 5.18.: for if the Lord ſpeake it, he wil alſo doe it. 1 Pet. 1.24.

Secondly, Why ſhall every word of God be Queſt. 2 fulfilled? why is the Lord ſo carefull to bring to paſſe whatſoever he hath ſpoken?

I anſwer, Firſt, becauſe God is truth it ſelfe. Anſw. 1 Iohn 14.6. and the truth of the word doth depend upon the truth of God; and therefore the Lord will fulfill whatſoever he hath ſpoken, leaſt an aſperſion of falſhood ſhould be caſt in his face

Secondly, becauſe God is infinite in knowledge, he knowes from the beginning, what ſhall Anſw. 2 be for ever, and cannot be deceivedGal. 6.7., and hence it is, that the Prophets doe ſo often ſpeake of things which are to come, as though they were preſent, yea ſometimes as though they were bypaſt. I. Sometimes they ſpeake of things, which ſhall not bee for many yeares after, as though they were already preſent, asMal. 3.1. & Mark. 1.2. the Prophet from the Lord ſaith concerning Iohn Baptiſt, Behold J ſend my meſſenger, who ſhall prepare the way. II. Sometimes they ſpeake of things, that are to come divers hundred y •• res after, as though they were already paſt; as it is ſaid of ChriſtEſa. 9.6., for unto us a child is borne, and unto us a ſonne is given; as though he were then already borne and given: Now the reaſons of their thus delivering ther-prophecies, was becauſe they were as ſure of th • event and accompliſhment of that, which by them from the Lord had beene ſpoken, as though it were already preſent or paſt.

Thirdly, becauſe God is omnipotent, able to effect whatſoever hee hath promiſed or threatned; Anſw. 3 by his word at firſt all things were made, yea ſo powerful is the voice of God, that it never returnes in vaineEſa. 55.11.. If the Lord ſhould not accompliſh, what he either promiſes or threatens, men would beleeve that he were not able to doe it, and therefore being jealous of his honour, hee is carefull to fulfill whatſoever he hath ſpoken.

Fourthly, God will fulfill every word of his, Anſw. 4 becauſe he is conſtant and immutableIam. 1.17.: for 1. he is never diſturbed with affection, nor tranſported by paſsion, he doth all things upon mature deliberation, with infinite wiſedome, and moſt calme affection. 2 His will is never changed, he is to day and to morrow, and for ever the ſame, and therefore hee certainely fulfilles whatſoever he ſpeakes.

To ſumme up all this whole queſtion in few words; If the Lord did not fulfill or performe what he promiſes, and threatens, it were for ſome of theſe cauſes: either firſt, becauſe hee is not true, or not a God of his word: Or ſecondly, becauſe he knew not, what would come to paſſe, ſome thing thwarting or croſſing him, which he did not foreſee nor know: Or thirdly, becauſe he is not able to performe what hee hath ſpoken: Or fourthly, becauſe he is mutable, and of another minde to day, then he was yeſterday: Now all theſe are blaſphemouſly derogatory from the Majeſtie of the Almighty, and therefore leaſt men ſhould thus conceit of him, hee fulfills all his prophecies and predictions, that they may ſee and know, that hee is infinite in truth, power, knowledge, and alſo immutable.

Againſt this it will bee objected, God threatens all ſinners, that none of them ſhall eſcape, but Obiect. 1 every one ſhall periſhPſal. 9.17., the ſinner ſhall be caſt into hell; that is, every ſinner; an indefinite propoſition being equipollent to an univerſall, and yet many Publicanes and Harlots have come unto heaven, how then is every word fulfilled?

I anſwer firſt, all the threatnings of God are conditionall, and therefore if the condition required be fulfilled, then they ſhall not come to Anſw. 1 to paſſe, but if the condition be not accompliſhed, then they ſhall certainely periſh that are threatnedEzech. 18.22.26..

Secondly, threatnings ſometimes have a double ſenſe; firſt, Literall, and this ſenſe is alwaies Anſw. 2 conditionall. Secondly, Allegoricall, and this ſenſe is alwaies true: as for example, Ionah goes through Niniveh, and cryes, yet 40 dayes and this citie ſhall be destroyed Ionah 3 4.: the literall ſenſe of which commination was conditionall, that is, if Niniveh repent her not, then within 40 dayes after this denunciation ſhe ſhould be deſtroyed: but they repent, and are therefore ſpared. The Allegoricall ſenſe of this Prophecy was true, becauſe about ſome 40 yeares after this (they returning unto their former wickedneſſe) the citie was overcome and deſtroyed.

Thirdly, it is moſt certaine, that all ſinners ſhall be caſt into hell, but not all that are or have Anſw. 3 beene ſinners (for then none ſhall bee ſaved) but onely thoſe that continue in their ſinnes, and will neither by mercies nor judgements, promiſes nor threatnings, be weaned from them, but qualis vita, finis ita, as they have lived in ſinne, ſo they die in iniquity without true and unfained repentance. And thus all the threatnings of God rightly underſtood ſhall be fulfilled.

It may be objected againe, God threatens to bring many temporall plagues and calamities Obiect. 2 upon the wicked in this life, and yet we ſee none floriſh ſo much, nor abound with wealth as they doe.Pſa. 73.

I anſwer firſt, certainely God ſpares wicked Anſw. 1 men a long time, rarely puniſhing any ſpeedily: ſi quoties peccant homines, ſua fulmina mittat Iuppiter, for if he were as ready to puniſh, as men to offend, who could eſcape: and therefore he forbeares a long time for theſe two cauſes. I. That thereby hee may lead ſinners to repentanceRom. 2.5.. And II. That hee may gloryfie his long ſuffering and patience, according to his owne proclamation of himſelfeExod. 34 6.. Hee ſpared the old world after he tooke notice of their impieties, 120. yearesGen. 6.3., which is called the great long ſuffering of God 1 Pet. 3.20..

Secondly, though God ſpare wicked men long, Anſw. 2 yet he will not ſpare them alwayes; for at length hee will awake as a gyant refreſhed with wine, and ſmite his enemies Pſa. 78.65.. Pharaoh was ten times admoniſhed, but at length utterly overthrowne: God expects untill their ſins come unto maturity, and then puniſhes.

Thirdly, though theſe generall threatnings are Anſw. 3 univerſall, that is, although God threatens in generall all wicked men, with many temporall judgements, yet he doth not alwaies inflict them upō every particular offender, neither dealeth the Lord alike with all wicked men in outward things, becauſe he would have us know that neither love nor hatred can be known by theſe Anſw. 4 externall things.

It may here be asked where Rama was? Queſt.

I anſwer firſt there was Ramathaijm in mount Anſw. 1 Ephraim, as may be ſeene 1 Sam. 1.1. and Iudg. 4.5.

Secondly, there was Ramah in Nephthali, Ioſh. Anſw. 2 19.36.

Thirdly, there was Rama in Benjamin, Ioſh. 18.25. Anſw. 3 Iudg. 19.13.

Fourthly, hence ſome will not have Rama Anſw. 4 here taken for the name of a City, but according to the interpretation of the word Ramah, doe expound theſe words in this manner, in Rama, that is in excelſis on high was a voyce heard.

But Fiftly, Rama is here to be taken for that Anſw. 5 Ramah which was in Benjamin, and neere unto Bethlehem.

§. 2. Rachel weeping 〈◊〉 her children.] Sect. 2 ]

Who is meant here by Rachel? Queſt. Or what was this Rachel?

I anſwer firſt, Rachel was one beloved of God, Anſw. 1 yet ſhee was afflicted; teaching us that the beſt are ſubject to affliction.

Secondly, but Rachel was now dead, and therfore Anſw. 2 the Prophet uſes a Proſopopeia. (See D. Mayer upon this verſe) Teaching us that in the ſtudy of divine things, Obſerv. there is a great uſe of figures, and humane learning: the Scriptures have figures, yea fables (as ſhall be elſe where ſhewed) therefore there is need of humane literature, for the true underſtanding thereof: Arts are handmaids unto divinitiy, & he will ſcarce ever prove a good Theologue that is deprived of theſe attendants: I. The knowledge of the originall tongues are needfull, that ſo we may draw the water of truth from the very fountaines. II. Philoſophy expounds. III. Logicke confirmes. IV. Rhetorick perſwades: and therfore the beſt divines doe teach Rhetoricall places, as Hyperius, Eraſmus, Melancthon, Perkins, and divers others: but of this more largely elſe where.

It may here be doubted, Queſt. whether Herod died a naturall death, or if he went out of the world (after ſo many bloudy cruelties) without ſome remarkeable judgement? It ſhould ſeeme hee did, becauſe the Scripture makes no mention of any thing, but that onely he died, neither expreſſing when nor how.

I anſwer firſt, that he dyed about two yeares Anſw. 1 after.

Secondly, as his life was ſhort (after this unheard Anſw. 2 of cruelty) ſo it was miſerableIoſeph. lib. 2. de Bell. Iud. cap. 22. as may appeare by this deſcription of it: Hee firſt was ſtricken with an extreame burning heat within, which ſo faſt conſumed his meat, that hee had continually a moſt greedy deſire to feed, but could never be ſatisfied; his intrails rotted in his body, he was tormented with moſt cruell pangs in his genitals, and his feet were greatly ſwolne. To all this was added a putrifying of his privy parts crauling with wormes, and a moſt horrible ſtinch proceeded from him: in which miſerable lothſome caſe hee continued ſome weekes and then dyed.

Sect. 2 §. 2. This verſe may bee allegorized thus: Herod is ſin, and as long as he lives and raignes, Chriſt doth abſent himſelfe, and will not come unto his people: Herod muſt dye before Chriſt will returne: ſinne muſt bee mortyfied before Chriſt will come unto the ſoule: whence it may be queſtioned.

Queſt. Why is there no participation of Chriſt before mortification?

I anſwer firſt, becauſe the Holy Spirit will not come into a polluted veſſell, God and Mammon Anſw. 1 cannot dwell togetherMatth. 6.24., one Temple cannot hold the Arke and Dagon. 1 Sam. Non bene conveniunt, nec in una ſede morantur, ſin and grace, Satan, and Chriſt will never bee immates, or cohabitants in one, and the ſame heart, at one and the ſame time; and therefore ſinne muſt bee expulſed, before Chriſt wil be entertained.

Anſw. 2 Secondly, to dye, and to live are contraries: as the Apoſtle St Paul ſaith, how can hee that is dead in ſin live therein Rom. 6.2? A man cannot be alive and dead at one inſtant, in one ſenſe: and therefore we cannot pertake the ſpirituall life of grace and Chriſt, untill ſinne dye1 Cor. 15 Chriſt will rather continue an exul in Egypt, then come into Iſrael ſo long as this Herod (ſin) is alive; and therfore if we deſire the fruition, and poſſeſſion of Chriſt in the ſoule, wee muſt labour to fight againſt1 Pet. 2.11. & to mortifieCol. 3.5. all carnal affections in us, putting off this old garment of ſinne, and caſting it from us, that ſo wee may bee clothed with that new man Chriſt JeſusRom. 13 12.13.14..

Queſt. It may bee demanded, What was the end of Chriſts flying into Egypt, and returning from thence?

Anſw. 1 I anſwer firſt, this was done, that in the beginning of Chriſts nonage, he might ſhow that hee was borne to undergoe many temporall miſeries.

Secondly, that in regard of that eſtate of humanity, Anſw. 2 which he had undertaken, he might as a man have a care of his life, in foreſeeing and preventing all dangers, that may enſue.

Thirdly, this was done, that Chriſt hereby Anſw. 3 might ſhew, that it was he alone, that was appointed by God to bring us out of ſpirituall Egypt into the promiſed land of eternall reſt.

Sect. 2 §. 2. And goe into the land of Jſrael.

Queſt. It may be asked, why muſt Ioſeph returne with Chriſt into Iſrael?

Anſw. 1 I anſwer firſt, that he might be educated, and brought up amongſt his owne people:Obſerva. where was the law of God, and the true Church of God; teaching us, that parents ſhould be very carefull of the pious education of their children, that they may have both good inſtruction, and diſcipline, and alſo good example? Now there is a three-fold good education, the I. Learned, this is good for thoſe that are able, to allow unto their children, ſome learning, that they may be the more capable of religion. The II. Is ſober, to teach them humanity, and humilitie towards all, and ſobriety and temperance in themſelves. The III. Pious and holy, and this is required (as well as the former) of all parents, to endeavour by Catechiſing, inſtructing, and godly example to educate their children, in the feare and nurture of the Lord.

Secondly, this was done alſo that it might be Anſw. 2 knowne, that Chriſt was an Iſraelite, leaſt otherwiſe hee ſhould have beene called an Egyptian.

Thirdly, this was done for Ioſephs and Maries Anſw. 3 ſake, that they might be no longer afflicted, then was neceſſary, God not ſuffering his to bee afflicted, ſave onely for a moment.

§. 3. Becauſe they are dead, who ſought the babes life. Sect. 3

Here it may bee demanded, who were they Queſt. 1 that ſought the childs life, and now are dead?

Firſt, Hierome thinkes it was the Phariſees Anſw. 1 and SanhedrinHiero. 1., and he is moved to this opinion for theſe reaſons, I. Becauſe it is ſpoken in the plurall number, mortui, not mortuus, they are dead, not he is dead. II. Becauſe they were troubled, as well as Herod, verſ. 3. and (as Hierome thinkes) conſulted alſo with Herod againſt Chriſt. III. Becauſe they were ſlaine by Herod, as we ſhewed before, verſ. 3. SomeGualt • deny S. Hieromes ſecond reaſon, affirming that the Pariſees did neither lye in wait for the life of Chriſt, nor conſult to kill him.

Secondly, this is certaine, from this verſe, Anſw. 2 that whoſoever they were, that ſought the childes life, were by death removed out of the way: Teaching us, Obſerv. that whoſoever oppoſeth himſelfe againſt Chriſt, ſhall bee deſtroyed; Chriſt is now at the right hand of the Father, in power & gloryPhil. 1.8.9., and therfore they that ſpurne at him, doe but kicke againſt the prickes. Hence a queſtion may be propounded.

Who are they that oppoſe themſelves againſt Queſt. 2 Chriſt? I anſwer, thoſe that perſecute him, 1. Anſw. in his Perſon, 2. in his Power, 3. in his Preaching: all ſuch being 〈 in non-Latin alphabet 〉 , ſighters againſt Chriſt, and which ſhall never goe unpuniſhedMatth. 21.44. & Act. 3.23..

Firſt, in Perſona, they oppoſe Chriſt that perſecute him in his perſon: the perſon of Chriſt taken largely, conſiſts of an Head, and a Body, and therefore they are oppoſers of Chriſt, that I. perſecute him in Capite, that blaſpheme Chriſt, or refuſe to be ſubject unto him (as many doe in all places, where Chriſt is preached) or directly oppoſe Chriſt himſelfe, as Herod did here, and the Iewes afterwards, when they perſecuted him, and crucified him: all theſe ſin againſt their own heads, this their oppoſition being treaſon in the higheſt degree. II. They are oppoſers of Chriſt in his perſon, that perſecute him in membris, in his body; that is, they that perſecute the true profeſſors of the Goſpell of Chriſt, or the children of God.

Secondly, they oppoſe Chriſt, that perſecute him in poteſtate, in his power, as, I. traytors doe, that imagine and practiſe evill againſt Kings, the Lords Vice-gerents, as the Pope doth, that ſometimes oppoſeth Kings, ſometimes depoſeth Kings, ſometimes interdicteth and excommunicateth Kings, ſometimes freeeth their ſubjects from the oath of allegeance, & either by ſecret policie, or open power, laboureth to murther thoſe Proteſtant Princes, that will not be ſubject to his Antichriſtian power; yet this ſhould no whit diſmay any of the Lords Vicegerents, upon earth: for although they bee craftie, fraudulent, malicious, cruell, and bloudy, yet they need not feare them, becauſe they oppoſe themſelves againſt Chriſt, in oppoſing themſelves againſt Chriſtian Kings; and they ſhall not prevaile againſt them, God having promiſed to protect his Vice-royes, who are defenders of the true faith, and hath graciouſly performed his promiſe to our late dread Soveraignes of famous and bleſſed memory, King Iames, and Queene Elizabeth, againſt whom, none of the plots or practiſes of the Jeſuites, or Seminaries (ſeedſmen of miſchiefe) ever tooke effect. Theſe, I ſay, are oppoſers of Chriſt, and therefore ſhall be deſtroyedPſa: 2.4.5.6.: yea, many are the examples that might be produced of Gods heavie judgements inflicted upon thoſe that have oppoſed Proteſtant Princes; but I referre the Reader to Doctor Beard his Theater of Gods Judgementsſol. 541:.

II. There are others that oppoſe Chriſt in his Power, beſides Papiſts, and thoſe are Anabaptiſts, who deny obedience unto all Chriſtian Magiſtrates: and although the Apoſtle poſitively ſayth, that they are ordained of God Rom. 13 1.2., yet theſe Separatiſts doe deny all ſuperioritie and Magiſtracie, amongſt Chriſtian people, as ſhall be ſhewed more largely elſwhere.

Thirdly, they are oppoſers of Chriſt, that perſecute, or oppoſe him in Praedicatione, in his preaching; and that either, I. By the patronage of ſinne, or ſinners, many delight to ſupport and uphold wicked men in their wickedneſſe; but ſuch muſt remember, that herein they oppoſe Chriſt, which oppoſition will bring deſtruction at laſt. Or, II. by an obſtinacie in ſinne, tranſgreſſing with an high hand, and will not be reclaimed by theEpheſ. 4.19. preaching of the word: ſome will ſinne, let the preacher ſay what hee will, ſtat pro ratione voluntas, their owne will ſhall be their law, not the will of God publiſhed by the Miniſter: ſome would leave ſome ſinnes, if Chriſt did not forbid them: that is, becauſe the preacher reprehends them, therefore they will not amend, to vex him. Or, III. Thoſe that hate the preachers of the Goſpell, and endevour that all preaching were left. Theſe muſt beware, becauſe this is a direct oppoſition of Chriſt, as appeares moſt clearly by this one example: Paul breathes out threatnings againſt the Diſciples of the Lord, perſecuting and proſecuting them to the uttermoſt of his powerAct. 9.1.2., to whom Chriſt from heaven calls, Oh Saul, why perſecuteſt thou me Act. 9.4., and fore-warnes him of it, as a Scylla, that will ſuddenly daſh him to piecesVerſ. 5.. And therefore all theſe muſt take heed of Herods ſinne, (in oppoſing themſelves unto Chriſt) leſt that Herods puniſhment (mentioned before, verſ. 19.) be their portion: for none are ſtronger than Chriſt1. Cor. 10.22., none are able to prevaile one • ot-againſt him; but hee is able to throw both the bodies and ſouls of all thoſe into everlaſting burnings, that, like Herod, ſet themſelves againſt him, either in his perſon, or in his power, or in his preaching.

§. 4. Returne, for they are dead that ſought the Sect. 4 babes life.] We may obſerve here, that as ſoon as ever they are dead, which ſought the childes life, Ioſeph was called back againe: the cauſe of his going into Egypt, was the preſervation of Chriſt, and as ſoone as this ſtorme was blowne over, and this danger paſt, hee is reduced, and brought backe againe. Hence it may bee aſked,

Why doth the Lord remove the affliction from his children, Queſt. as ſoone as the danger is removed?

I anſwer, Firſt, becauſe his mercie is infinite, Anſw. 1 immenſe, and unſpeakable towards his children, Pſal. 103.8.9.11.12.

Secondly, hee doth not afflict his children Anſw. 2 willingly, but by a certaine coaction: Gangrens are neceſſarily to be corroded, or cured by corroſives, but as ſoone as the dead fleſh is eaten out, the Chyrurgion changeth his plaiſter: ſo affliction is ſometimes neceſſary, to weane us from ſinne; and when wee are ſo weaned, then the Lord turnes our mourning into mirth.

Thirdly, becauſe the Lords end in the affliction Anſw. 3 of his children, is the prevention of ſome danger; which once being prevented, the Lord returnes againe unto them in mercie. And thus the Lord doth with Chriſt, and Ioſeph, and Mary in this verſe: when their enemies are dead, then they are called home againe.

It may here firſt bee queſtioned. Why Ioſeph went into Galilee, and Nazareth? Queſt. 1

I anſwer, Firſt, becauſe Herod Antipas was Anſw. 1 a man of a meeker ſpirit, and leſſe cruell than Archelaus, as may thus appeare, I. This Herod heares Iohn Baptiſt preach, Mark. 6.20. &c. II. Unwillingly he ſlayes him, verſ 26. and III. His reſpect unto thoſe that ſate with him, verſ. 26. ſhewes that hee was of a ſoft temper, non poſſum adverſari meis Terent..

Secondly. the King of the Jewes was not expected Anſw. 2 from Galilee, and therefore Ioſeph goes thither, as the ſafer place.

Thirdly, it is very probable, that the Lord did Anſw. 3 adviſe him whither to goe, as well as forewarne him of not going into Judea.

Hence further it may bee asked, Why Queſt. 2 doth the Lord command Ioſeph this?

I anſwer, Firſt, becauſe Galilee was the ſafer Anſw. 1 place, as is aforeſayd: Teaching us, Obſerv. that God will ſecurely, and ſafely provide for his children, and that for theſe two cauſes, I. Becauſe God loves them, and alwayes cares for them, yea, ordained the whole world for their goodRom. 8.28.. II. Becauſe hee is infinite in wiſedome, and onely knowes what is truely profitable for them.

Anſw. 2 Secondly, the Lord could have preſerved them from Archelaus, but hee doth this for our Obſerv. 2 inſtruction. Teaching Ioſeph, and all the Godly heereby to uſe the meanes, and then referre the ſucceſſe unto God: as Ioah did. 2 Sam. 10.10.11. and as Hezekiah did. 2. Chron. 32.34. and Nehem. 4.9.

Obiect. But againſt this it may objected. The decrees of God are ſure, the end is appointed, and therefore vaine is all the meanes that men can uſe.

I anſwer firſt, If wee muſt not uſe the meanes Anſw. 1 where there is a decree, then wee muſt neither eate nor apparrell our ſelves, nor ſow ſeede or the like: becauſe God hath decreed whether there ſhall be plenty or ſcarcity, whether thou ſhalt have health or ſickneſſe, poverty or riches, yea how long thou ſhalt liveIob. 7.1..

Anſw. 2 Secondly, the meanes are ordained of God for our good and reliefe, and are bleſſed by him to that end, and therefore not to bee neglected. I. Sometimes God ordaines and bleſſeth internall meanes, as prayer unto him: thus when Moſes prayed, Iſrael prevailed, but when hee ceaſed praying then Amalek gets the upper hand Exo. 17.11.: ſo Eliſha promiſeth (from the Lord) unto Ahab raine, but obtaines it not without prayer1 king. 18.42. II. Sometimes the Lord ordaines and bleſſeth externall meanes alſo; and hence the Prophets of God uſed the meanes, when they could have wrought miracles; thus Eliſha uſeth ſalt, 2 King. 2.10. and meale (4. 41.) and wood, (6. 6.) yea Chriſt makes clay, (Iohn 9.6.) and the Angels comfort Chriſt Luk. 22.43.. And all this was to ſhew us, that in all our neceſſities, both externall and internall, corporall and ſpirituall, wee muſt uſe thoſe meanes which the Lord hath ordained in his word, for our eaſe, helpe and ſuccour.

Sect. 2 §. 2. He turned aſide into Galile.] In Galile, Obſerv. 1 two things may be obſerved, the Firſt is Infamy and contempt, the Iewes held it an infamous, or at leaſt a baſe place; and therefore they ſay, no Prophet ariſeth out of Galilee Ioh. 7.52. And Nathaneel thinkes it ſtrangeJoh. 1.46. that any good thing ſhould come out of Nazareth. So Iulian the Apoſtate when hee warring againſt the Perſians, was mortally wounded with a dart from heaven, cryed out (his breath being ready to expire with that blacke and blaſphemous mouth, viciſti Galilaee, oh Galilean (calling Chriſt ſo in diſdaine and contempt, as a word of diſgrace) thou haſt now prevailed and got the maſtery over me: yet notwithſtanding this, Chriſt diſdaines not to dwell in Galilee, and that for theſe cauſes. 1 Becauſe hee refuſed nothing for our ſakes: for us he humbled himſelf, taking upon him the forme of a ſervantPhil. 2.7., yea came into the world that he might ſerveMatth. 20.28., and refuſed not that ſervile office, to waſh his Apoſtles feeteIoh. 13.9. Obſerv. 2 2. Becauſe he contemned all worldly glory, and therefore goes into obſcure Galilee, which was of ſmall note, or account in regard of the cities of Iudea.

Secondly, the ſecond thing obſervable in Galilee, is Prophaneneſſe: for as it was a baſe and contemptible place, ſo (which is worſe) it was held a wicked, prophane, and irreligious place: hence it is called Galilee of the Gentiles Matth. 4.15., that is frequentiſſima Gentibus Iunius ſ. being ſituated neere unto Tyre and Sidon, and frequented continually by the Gentiles, & abounding with them: and hence (as is conjectured) it was that Solomon gave unto Hiram 20 cities in Galilee 1. King. 9.11. & Galilee being thus peopled with Gentiles was juſt like unto Iſrael, where the Syrians dwelt2 King. 17.24., ſo Tetrachia ah Ethnarchia ſeparatur (ſaith Ioſephus) the Tetrachie of Galilee was ſeparated from from the Principalitie of the Iewes, as is plaine by the EvangeliſtLuk. 3.1.. Yea it is evident, that the Gentiles firſt did inhabite thoſe cities, becauſe after that Hiram had reſtored thoſe cityes to Salomon, hee repaired them and then cauſed the Iewes to inhabit them2 Chro. 8.2., and yet notwithſtanding all this Chriſt dwels in Galilee.

Hence no ſmall queſtion will ariſe: Queſt. Is it lawfull to cohabite or dwell with infidels?

I anſwer it is, Lot dwels in Sodom, Anſw. David in Gath, Ioſeph with Pharaoh, Ieremie in Babylon.

Againſt this it will be objected: Obiect. This is directly forbidden moſt plainely by many ſeverall ſcriptures, as Eſa. 52.11. 2 Cor. 6.17. Revel. 18.4. Epheſ. 4.11. David complaines that hee is conſtrained to abide amongſt them, Pſal. 120. verſe 6. ſo alſo Deut. 7.2. and Exod. 23.33. and 34.12. In which places wee are commanded to come out from infidels, to ſeparate our ſelves from them, and the like phraſes, and therefore it is not lawfull: The Argument ſyllogiſtically is this, That which is prohibited by God is unlawful, but cohabitation or converſation with infidels is prohibited by God, and therefore is not lawfull.

I anſwer heere to the Minor or ſecond propoſition, Anſw. our converſing or abiding with infidels is threefold. 1. Of conſent, when a man living amongſt them, learnes their māners: as Salomon, with Pharaohs daughter1 King. 11.4.; this is dangerous and forbidden, and is the meaning of all the places objected, that wee muſt take heede of learning the vices and wicked cuſtomes of unbeleevers.

2. Of neceſſitie, & thus Lot, David, Iacob, Ioſeph, were by a kinde of inforcing neceſſity urged and compelled to dwell with with heathens: and this is tolerated and allowed; whether firſt it bee abſolute for life, neceſſitie thereunto conſtraining: or ſecondly, whether it be reſpective, onely for a time, in regard of our preſent, pious, and lawfull calling, as our Factors amongſt the Turkes.

3. Of Office, as a Phyſitian, and thus Chriſt dwells among the GalileansEſa. • 2.1. Thus Chriſt eates with PublicanesMatth. 9.12. Luk. 7.14., and this converſing with infidels is commended; but here two cautions are to be obſerved. Firſt conſider what calling thou haſt to doe it, for it is dangerous adventuring without a calling, and little better then preſumption: Chriſt was not onely ſent to the loſt ſheepe of Iſrael, but alſo to be a corner ſtone, to joyne Iewes and Gentiles in one in himCol. 3.11., and therefore he had a warrant from God and a particular calling to doe this.

Secondly, conſider thine owne ſtrength, leaſt in ſtead of converting of them, thou be perverted by them: they had neede of ſtrong men in grace, that undertake to cure the wicked, leaſt that themſelves bee ſeduced: Thus Chriſt was a lambe without ſpot, in him was no ſin found, and therefore having a calling he might ſafely dwell, and converſe, and eate with ſinners.

Queſt. It is heere doubted, where is this written, in what booke, by what Prophet?

Anſw. 1 To this firſt ſome anſwer,Chryſoſt. Theophil. Muſcul. that the booke is loſt, wherein this Prophecie was contained; becauſe many ſentences are recited in the New Teſtament, which are no where extant in the Old: and this came (as they thinke) through the envy and malice of the Iewes: but this reaſon ſeemes weake; for if any ſuch bookes were in the Apoſtles time, and were by them received as the divine and infallible oracles of God, it is not likely, that now they are loſt, they being neither envious nor negligent: but of this wee have ſpoken in the fifteenth verſe.

Anſw. 2 Others anſwerIunius ſ, that Chriſt is heere ſaid to have beene thus ſpoken of by the Prophets, He ſhall be call a Nazarite, becauſe hee is by them ſet forth by the name Netzer, a branch, which appellation howſoever it was not underſtood any otherwiſe, but as ſetting forth a branch comming out of a Kingly ſtocke, yet myſtically withall is intimated thereby, in what place hee ſhould be brought up. Others to this purpoſeWeemſe Chriſt. Synag. f. 49. reade this verſe thus, he ſhall be called a Netzerit, not a Nazarit, becauſe he is called Netzer Zach. 6.12., a branch; the Evangeliſt thus expounding the Prophet in ſenſe, though not in words, becauſe Chriſt was not a Nazarit: and thus this author would interpret Saint Matthewes words, he ſhall be called a flower, or a branch. Thus (I ſay) theſe thinke, that Chriſts name was not Nazareus, but Netzer, which ſignifies a Branch Eſa. 11.1. & Zach. 3.19. & 6.12. And the reaſon they give for this is, becauſe it is ſaid, dictum per Prophetas, in the plurall number, as it was ſaid by the Prophets Hierom. & Iunius ſ. This reaſon is altogether diſliked by learned Beza, upon a double ground, the firſt is becauſe although this Teſtimony be found but in one of the ſmall prophets, yet it is ſaid to be ſpoken 〈 in non-Latin alphabet 〉 by the Prophets, becauſe all theſe 12. ſmall Prophets were joyned in one booke.

Secondly, becauſe this verſe is quoted from the book of the Judges, which booke was written by diverſe ſeverall Prophets; and therefore it may be underſtood thus, dictum per Prophetas that is written in that booke, which was p • nned by diverſe Prophets.

The moſt part anſwer, that this verſe is taken Anſw. 3 from Iudg. 13.5.7. The child ſhall be a Nazarite unto the Lord.) for 1. Sampſon is called a Nazarite. 2 he was a type of Chriſt. 3 therfore Chriſt is called ſo ſpiritually. 4 therfore, that which they will not acknowledge, God hath thus brought to paſſe, viz. that they ſhall call him a Nazarene. Heere then wee muſt diligently obſerve, how Sampſon was a Type of Chriſt. Firſt, in his birth, which I. was prophetically foretoldIudg. 13.5.. II. from his birth he was prepared: in that ſame verſe. III. ordained for the good of Iſrael: in that ſame place alſo. Thus the birth of Chriſt was foretoldEſa, 9.6., himſelfe alſo prepared and ordained to ſave his peopleMatth. 1.21.. Secondly, in his life, 1. hee was full of ſtrength, and employed it for the protection of the Iewes: ſo Chriſt is a ſtrong rock, ſtronger then Sathan and all his inſtruments, and therefore will protect his childrenLuk. 11.22.. 2 Sampſon marries a Gentile, ſo Chriſt marries the heathens, receiving them into an everlaſting covenant. 3 he overcame the Lyon, and drew hony from him: ſo Chriſt overcame Sathan that roaring Lyon, that he might give liberty, and life, and ſalvation (which is ſweeter then honey) unto his ſervants. 4 Sampſon for the love of an harlot exinanivit ſe, ſuffered himſelfe to be emptied, ſtripped, diſrobed and deprived of his ſtrength: ſo Chriſt diſrobed himſelfe of glory, and tooke the lowly ſhape of man upō him, for mans ſake who had played the harlot with many loversRom. 5.6.7..

Thirdly, in his death, 1 Sampſon was ſlaine by his enemies, ſo was Chriſt. 2 he revenged himſelfe more in his death then in his life,Iudg. 16.30. ſo Chriſt by his death overcame death, hell, and the devillHeb. 2.14.15. 1 Ioh. 3.8. And thus we ſee from whence this verſe is gathered by the Evangeliſt.

§. 2.He ſhall be called a Nazarene.] Wee Sect. 2 have two thirds heere to obſerve, firſt the explication. Secondly the application of this word, Nazarite.

Firſt, for the explication of the word, I propound Queſt. 1 two queſtions; The firſt is drawne from the text, And he came and dwelt in Nazaret, that it might be fulfilled, which was ſpoken by the Prophet, hee ſhall bee called a Nazarit unto the Lord.

How were theſe two accompliſhed in Chriſt, to be called both a Naſarit, and a Nazarit?

He was Nazarens voto, Anſw. Nazarenus habitatione: he was a Nazarene by habitation or dwelling, becauſe he dwelt there; he was a Nazarit, the true branch of the root of Ieſſe, in regard of his humanity: and he was a Naſarit truly ſeparated, and ſet apart to the Lord: thus hee is called 〈 in non-Latin alphabet 〉 , holy unto the Lord, & 〈 in non-Latin alphabet 〉 , one belonging to Nazareth.

What is meant by Naſarit? Queſt. 2

I anſwer, Anſw. the word is ambiguous and doubtfull, there being foure kinds of Naſarits, whereof two of them are Theologicall. Hereticall.

The firſt ſort of Naſarites (which are the firſt Theolgicall) are of the old Teſtament, and are thoſe that were ſeparated, and ſet apart onely unto God, either, I. ordination and vowNumb. 6.2. or, II. By the commandement of God, as Sampſon wasIudg. 13.4..

The ſecond ſort of Naſarites (which are the ſecond Theologicall) are of the New Teſtament, and they are thoſe who were borne or brought up in Nazareth, becauſe Nazareth in the old Teſtament is never named: and thus theſe words are ever interpreted, 〈 in non-Latin alphabet 〉 , Matth. 26.71. Mark. 1.24. and 10.47. and 14. 67. Luk. 4.34. and 24.19. Iohn 19.19. Acts 2.22.

The third ſort of Naſarites (which are the firſt Hereticall) are of ſome of the Jews, who acknowledging the Patriarches (untill Ioſhuahs time) reject the Scripture, boaſting that they have other writings, of more worth than theſe are. Danaeus (in Epiphanio) calleth theſe Naſahaeos.

The fourth ſort of Naſarites (which are the ſecond hereticall) are of the Chriſtians, borne in Pella, in the yeare of Chriſt 37. who would have all the ceremonies to be obſerved, and that for theſe two cauſes, I. Becauſe the Apoſtles themſelves obſerved them for a time, II. That ſo they might avoid perſecution, Gal. 3.

Queſt. 3 How may this be applied with Benefite, or to whom? Anſw.

I anſwer. It may bee applyed, either unto Chriſt, or into our ſelves.

Queſt. 4 How may this be applyed unto Chriſt?

Anſw. I anſwer, Chriſt is a Nazarite, I. Literally, according to the ſecond ſort of Nazarites, becauſe he was brought up there. II. Spritually, according to the firſt ſort of Nazarites; but not one of thoſe, who were ſeparated and ſet apart unto God, BY VOVV, but by the Ordination, and appoyntment of God.

Queſt. 5 How may this be applyed unto us?

I anſwer, Wee, as the members of Chriſt, ought alſo to bee Nazarites unto God. Nazar ſignifies one that is ſeparated, Anſw. as Ioſeph amongſt his brethren, and divers others, Gen. 49.26. and Deut. 3.16. and Lament. 4.7. and Amos 2.11. that is, firſt, in generall wee muſt bee ſeparated from the worldRom. 12.2. & 1 Ioh. 2.15.. Secondly, particularly, I. Firſt, cut not the haire, let no razor come upon your heads; this hath a double ſignification, firſt, it ſignifies fortitude and ſtrength: teaching us three things, 1. To bee conſtant and reſolute in our obedience, that nothing may divert, or hinder us from the ſervice of God. 2. To fight manfully, even unto bloud, againſt ſinne, Hebr. 12.4. 3. To bee conſtant in the profeſſion of the truth, even unto death, as the three childrenDan. 30.17. were.

Secondly, it ſignifies a certaine neglect of outward ornament, or bodily adorning: Teaching us to mortifie our affections unto the world, to labour that the world may bee crucified unto us; and that we may looke upon it as a dry branch, and a withered ſtocke, wherein there is no beauty, nor comelineſſe, that wee ſhould deſire it.

II. Secondly, abſtaine from wine; this ſignifies temperance: and therefore let us learne to mortifie our affections in all worldly things, uſing the world, as though we uſed it not.1 Cor. 7.30.32. Principally take heed of Drunkenneſſe, this breakes our vow of a Nazarite unto God.

III. Thirdly, touch no dead carkaſſe, that is, leave all mortified affections: the luſts that are killed, let them never be revived; the ſinnes that are left, let them never bee learnedRom. 6.2., put off ſinne for ever, and take heed of turning with the Dogge to his vomit, or the Swine that is waſhed, to the wallowing in the mire, leſt that the latter end bee worſe than the beginning.2 Pet. 2.20.21.

Obiect. THE Papiſts object this place to prove the lawfulneſſe of Monaſticall Vowes; arguing thus, Iohn Baptiſt lived from a childe in the wilderneſſe: therefore it is lawfull for young ones to profeſſe Monkerie. Anſw. 1 I anſwer, Firſt, Iohns example was extraordinary, as his office and calling was ſingular; and therefore he is no more to be imitated, and followed in his ſolitary life, than in his diet of Locuſts and wilde honey: he ſprang alſo in his mothers wombe, which I thinke Monkes and Eremites doe not.

Anſw. 2 Secondly, it is not certaine at what yeares Iohn entred into the wilderneſſe: for hee was thirtie yeares old when hee came and preached in the wilderneſſe, as followes afterwardsWillet. Synopſ. f. 343..

Sect. 2 §. 2. In thoſe dayes.] Here divers queſtions may be propounded.

Queſt. 1 Firſt, in what yeare of Chriſts age was this?

Anſw. I anſwer, This ſeemes to bee preſently after Chriſt turning aſide into Nazareth, mentioned Chapter 2.23. but it is not: for it was in the 15 yeare of Tiberius, and in the 30. yeare of Chriſt, as appeares by another of the EvangeliſtsLuk. 3.1.23.

Queſt. 2 How could Chriſt be ſo long time unknowne, ſeeing there had been ſo many manifeſtations of him?

Anſw. 1 I anſwer, Firſt, becauſe thoſe revelations of the wiſe men, of Anna, and Simeon, and of the Sheepheards, and the conſultation of the Prieſts, were all private.

Anſw. 2 Secondly, becauſe God had given them over to drowſineſſe, and the ſpirit of ſlumber; and therefore they did not marke, nor obſerve theſe things.

Queſt. 3 Why are there ſo many yeares intermitted, wherein there is no mention made of Chriſt? For hee came out of Egypt when hee was about two yeares old, and at this time hee was about 30. as is ſayd before, ſo that for the ſpace of 28 yeares, there is no mention made of him.

Anſw. 1 To this I anſwer firſt of all, Certainly, many things are omitted by this our Evangeliſt, as firſt, the Purification of the Virgin before Chriſts flight into Egypt. Secondly, Chriſts diſputation with the Scribes, when hee was about twelve yeares oldLuk. 2.4 • .. Thirdly, this obedience unto his parents, Luk. 2.51. Fourthly, his growth and increaſe in Spirit and Grace, Luk. 2.40. Stature of Body, Luk. 2.52. Fifthly, and many things were done in this interim, which are not mentioned at all.

This was done to teach us, that the holy Anſw. 2 Spirit would not ſatisfie our curioſitie, but declare onely the things which appertain unto ſalvation. The holy Ghoſt writes not, Obſerv. what wee curiouſly deſire to know, but what ſeemes beſt unto himſelfe, the will of God being regula recti, the true rule of equitie.

What dayes or times were theſe to the Iewes? Queſt. 4

I anſwer, Miſerable, and full of calamitie: for firſt, they were in ſubiection under the Romanes. Secondly, Pilat was governour, who had mingled their bloud with their ſacrificesLuk. 13.2.3.. Thirdly, Herod their King was laſcivious and cruell. Fourthly, the Scribes and Lawyers were divided into divers Sects; the Phariſees were proud and ſuperſtitious; the Sadduces prophane and Atheiſticall: the Eſſeenes few and deſpiſed. Fifthly, the Prieſts were covetous, corrupting all things their ſacrifices were polluted, their governement changed, having two high Prieſts at once. Sixthly, the common people were contumacious, and on all ſides afflicted; and in diebus illis, in thoſe dayes comes the preaching of the Goſpel unto them: Teaching us, that affliction ſtrowes the way to mercie: adverſitie being unto mercie,Obſerva. as the foyle unto the Diamond; the greatneſſe of mercie not being perceived, untill wee want it: and therefore the Lord afflicts, that mercie may bee the more ſweet and acceptable unto us.

What times and dayes were theſe to Iohn Queſt. 5 Baptiſt, who now began to preach the Goſpell?

Theſe were the dayes when hee was called to preach the Goſpell, Anſw. and to prepare the way for Chriſt: for before this time hee was in the wilderneſſeLuk. 1.80.: whence two things are very obſerveable: Firſt, the Baptiſt doth not undertake to preach the Goſpell, untill hee bee called, although hee were 〈 in non-Latin alphabet 〉 , ſanctified, and repleniſhed with the Spirit of God from the wombe: Teaching us, Obſerv. that none muſt run into the Miniſterie, before they be calledIer. 14.14.. Secondly, when once hee is called, hee delayes it not, although it were a worke not onely full of labour, but alſo full of danger: Teaching us, that all things are to bee undertaken when wee have a calling from God, willingly and readily, although they may ſeem laborious & perillous.

Expoſit.§. 3. Came Iohn Baptiſt.] Iohn ſignifies Gracious, and Baptiſt one that adminiſters the Sacrament of admiſſion, and entrance into the Church of Chriſt: Obſerv. Teaching us, that the Goſpell is gracious in regard of the Law, God under the Law ſhewing himſelfe more terrible, and more ſevere, than in the time of the Goſpell. The Law was given in terrour and thunderExo. 19.18. & 20.18., and the tranſgreſſion of the Law was moſt ſeverely puniſhed, as may appeare by theſe examples, I. The people of Iſrael committing fornication with the daughters of Moab, there were ſlaine of them foure and twentie thouſandNumb. 25 9.. II. For the Calfe they made, there died three thouſand (Hierome reades 30000: of which in his placeExo. 32.28.. And yet notwithſtanding this he threatens, that hee will yet further viſit this their ſinneVerſe 34.. III. For their murmuring, Firſt, they were puniſhed with a vehement fire, which conſumed the utmoſt part of the HoſtNumb. 11.1.. Secondly, with a vehement plagueVerſe 33. Thirdly, with fierie Serpents, Numb. 21 6. IV. Corah with all his companie ſwallowed up, Numb. 16. and 14000 of the Hoſt beſide, v. 49 V. Yea, all were deſtroyed, and cut off, before they came to the promiſed land, that were above 20 yeares of ageNumb. 14 29., to wit, 601730. ſix hundred and one thouſand, ſeven hundred and thirtieNumb. 26.51.65.. Thus ſeverely were the tranſgreſſions of the Law puniſhed. But the Goſpell is a time of grace, and the Lord will not regard our former by-paſt life, if now, when Chriſt is offered, wee will but leave our ſinnes, and lay hold upon him.

§. 4. In the wilderneſſe. Sect. 4

It may here be askeds why did Iohn preach in Queſt. 1 the wilderneſſe?

I anſwer firſt, to teach them that the Church Anſw. 1 was become a wilderneſſe, and that there was a certaine deſolation of piety, they being now altogether careleſſe of the true worſhip, and ſervice of God.

Secondly, becauſe he taught them, that Chriſt Queſt. 2 forſaking the Jewes (they having rejected him) who were often termed a City; doth now make choice of the wilderneſſe (the Gentiles) to plant his Church in.

Thirdly, becauſe hee would ſhew thereby, Anſw. 3 that none can bee made partakers of Chriſt, by ſitting in Cityes, but by journeying into the wilderneſſe. That is not by pleaſure and eaſe, but by labour and induſtrie, hereby Teaching us that Chriſt and the graces of God, are to be ſought induſtriouſly, Obſerv. and cannot bee obtained without labour and paines, for 〈 in non-Latin alphabet 〉 , rare excellent and precious things, are not eaſily obtained.

Some will ſay here, I would refuſe no paines, Queſt. 2 nor labour, for the procuring of Chriſt, or grace, but wherein muſt I labour?

I anſwer, Firſt, thou muſt labour in the hearing Anſw. 1 of the word of God, that is, labour therein for theſe things, to wit, Firſt, that thou mayſt underſtand it in thy minde. Secondly, that thou mayſt retaine it in thy memorie. Thirdly, that thou mayſt aſſent unto it (as true and good) in thy judgement. Fourthly, that thou mayſt love it, and delight therein in thy affections. Fiftly, that thou mayſt practiſe and obey it with all willing ſubmiſſion in thy life and converſation.

Anſw. 2 Secondly, thou muſt labour againſt ſinne, that is, labour Firſt, that thou mayſt hate it, and that it may bee a burthen unto thee. Secondly, that thou mayſt ſtrive manfully againſt it, fighting even unto bloud, in reſiſting of ſinne. Hebr. 12.4.

Anſw. 3 Thirdly, thou muſt labour in the moleſtations of this life; that is, labour to endure them, labour to tranſcend & paſſe over them, labour to overcome them, that they may not hinder thee from the purſuite of Chriſt.

Anſw. 4 Fourthly, labour in prayer, cry mightily unto God, with the Saints under the Altar. How long Lord, how long, holy and true, doſt thou deferre thy comming Rev. 6.10. yea with the Bride, Come Lord Ieſus, come quickely Rev. 22.20..

Fiftly labour in piety; the Kingdome of Heaven Anſw. 5 ſuffers violence and the violent take it by force; and therefore bee induſtrious in the exerciſes of religion, carefull and diligent in thy life and converſation, ſtriving hereby to enter in at the ſtraight gate, becauſe without ſtriving thou canſt never enter, as followes Chapter. 7. verſe 13, 24.

Queſt. 1 Repent.] It may here bee doubted whether inward repentance, or ſome outward penance be by Saint Iohn here underſtood?

I anſwer, certainely that inward repentance is here ſignified, as may appeare by theſe reaſons. Anſw. Firſt, Iohn is ſaid, to preach the baptiſme of repentance, for the remiſsion of ſinnes Luk. 3.3., that which he preached, the people practiſed: but we read not of any outward penall workes they did, but onely of contrition and confeſſion for their ſinsMatth. 3.6..

Secondly, Baptiſme is in the name of Chriſt; penance is a worke of man, whereby ſatisfaction is made unto God, as they teach how then can it be the baptiſme of penance: for Chriſt to ſatisfie, & man to ſatisfie, are two contrary things.

Thirdly, Iohn alſo ſaith, bring forth fruits of repentances: worthy and meet for repentance; outward penall acts then are the fruits of repentance, and not repentance it ſelfe.

§. 2. Repent. The Papiſts object this place for Sect. 2 the proofe of the Sacrament of penance, and one of themGreg. Martin. more particularly undertakes to prove it by foure Arguments.