Luke 2

AND it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.

And this taxing was first made when Cyrenius was governour of Syria.

And all went to be taxed, every one into his own city. Octavius Cesar, (called Augustus, for his prosperous atchievements,) was the first Roman Emperor properly so called, (for Iulius Caesar had but the Title of Perpetual Dictator) In the forty second year of whose Reign Christ was Born. Iosephus says, in the one and thirtieth year Antiq. Cap. 10. Herod the great beeing at that time, King of Iudea (being so declared by the Senate of R me near forty years before) it was the Cu om of the Romans to take a p rticular account of the Numbers, and Qualities of all Persons, inhab ting Countries under their jurisdiction, in order to the laying of Taxes upon them. About the time of the Birth of Christ, there was a Decree issued from the Roman Emperor for such a Census, or account to be taken of the Jews, (who some think are here only understood by the Term, all the World) others think, that it was a Decree which reached all that part of the World, which was subject to the Roman Emperor. This trust it seemeth was committed to Cyrenius Governour of Syria, whether he was at that time Governour, or afterwards made Governour, and at this time only a Commissioner, for this business is not agreed. That this Cyrenius was the same whom the Roman Historians call Quirinius, is pretty well agreed. Great indeavours are used to reconcile what Luke says here, to Iosephus and the Roman Historians, who make Varus not Quirinius, as this time the President of Syria (those who desire to be satisfyed as to those things may read Mr. Poel's Synopsis Criticorum, upon this Text, &c.) where Civil Historians differ from what we have in holy Writ, we are obliged to believe them mistaken, not the Penmen of holy Writ, who were giuded by an infallible Spirit. Leaving therefore those disputes, and in what Sense this Census, is called the first, or is said to be first begun, when Cyrenius or Quirinius was president (as being of no great concern, for other Historians grant Quirinius at this time a Commissioner with Cajus Caesar, and within Ten years after President, in Succession of Varus) let us rather herein observe the wonderful Providence of God in the ordering of things for the fulfilling of his Word, while we think of no such things, to which purpose doubtless this is premised by the Evangelist. According to the Counsel of God declared by his Prophets, Micah 5.2. Christ was to be Born at Bethlehem, the Metropolis of Iudea, so the Chief Priests and Scribes tell Herod, Matth. 2.5. Mary his Mother, and Ioseph his supposed Father, lived at a great distance from Bethlehem, in Nazareth a City of Galilee. God so ordereth it, that the Roman Emperor (under whose Power the Jews were at this time) orders a numbring of all his Subjects, either in all his Dominions at the same time, or at least in Iudea, and an account to be taken of their Persons, and Qualities, in order to the laying Taxes upon them, to defray the charges of the Empire. The account o the Jews being to be taken according to their Tribes, those who belonged to each Tribe, were ordered to Convene in the Chief City belonging to the Tribe of which they were. I seph, and Mary were both of the Tribe of Iudah. This occasion brings them both to Bethlehem, being the Chief City of their Tr be to meet the Emperors Commissioners, So Christ came to be Born in Bethlehem, according to the Word of the Lord, from which a Title shall not fail, and little Bethlehem becomes not the least amongst the thousands of Iudah, one coming out of it to be a Ruler in Israel, whose goings were of old even from everlasting.

And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem because he was of the house and linage of David.

To be taxed with Mary his espoused wife, being great with child.

And so it was, that while they were there, the days were accomplished that she should be delivered. This was the occasion of Iosephs coming to Bethlehem, who either for fear of Herod, or for the convenience of his Trade, (tho he belonged to the Tribe of Iudah) was removed into Galilee, but he yieldeth obedience to the Civil Magistrates, and cometh to be enrolled, in the Court Books belonging to the Roman Empire, to which by this Action he acknowledgeth himself a Subject, he also by this Act publickly declared both himself, and Mary his Wife to have been of the Tribe of Iudah, and of the Family of David. We are told it was the Custom of the Romans to Enroll both Women and Children, however Marys Personal Attendance upon this Homage, might have been excused by her being great with Child, had not the Counsel of God so ordered it, that Christ should be Born there, this doubtless carried Mary along with Ioseph, he having now (according to the Angels direction, Matth. 1.20.24.) took her unto him as his Wife, while they were there, Maries time of Child-bearing was accomplished, we have the like Phrase, Gen. 25.24.

And she brought forth her first-born-son, and wrapped him in swadling cloths, and laid him in a manger, because there was no room for them in the inn. It is Bucer's Note, that in the Greek it is not her First-born-Son but her Son, the First-born, he was truly her Son, and her Son first-born, but he was not called upon that account merely, for he was the first-born of every Creature, Col. 1.15. he was the first-born also of Mary, but it cannot be from thence concluded, she had more Sons, (or where there is but one Son, he is the first-born.) And wraped him in Swadling Cloths, and laid him in a Manger, &c. whether the Inn was in the City, or in the Suburbs, adjoyning near to the City, is not material for us to know, nor considering the occasion of meeting at Bethlehem at that day, and the numbers who upon that occasion must be there, is it at all strange, that Person of no higher Visible Quality then a Carpenter should not find a Room in the Inn, but be thrust into a Stable, nor was it unusual in those Countries for Men and Women to have Lodgings in the same Rooms where Beasts are kept, (it is no more then is at this Day in some places even in Europe.) Here the Virgin falls into her Labour, brings forth her Son, and Lodgeth him in a Manger. God (by this) teaching all Christians to despise the High and Gay things of this World, he who, tho he was in the form of God, and thought it no Robbery to be equal with the Father, thus making himself of no Reputation—and being found in Fashon of a Man, thus humbling himself, as the Apostle speaks, Philip. 2.6, 7, 8.

And there were in the same country shepherds abiding in thefield, keeping watch over their flocks by night. Bethlehem was a place about which were Pastures for Sheep, as appears from 1 Sam. 17.15. There were Shepherds, abroad in the Night (for so the Word signifyeth) watching over their Flocks, whether the Phrase signifyeth (as some think) successive Watches such as are kept by Souldiers, and by the Priests, I cannot say. This maketh some think, that it is hardly probable, that our Saviour was Born in December in the midst of the Winter, that being no time when Shepherds use in the Night to be keeping their Flocks in the Field.

And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid: Christ was promised to Men, who by their Occupation were Shepherds, Gen. 47.3. He himself was the Chief Shepherd, and the true Shepherd, Iohn 10.1. The first Publication of his Birth, is made to Shepherds. Not to Shepherds that were idle, but busied in their honest Vocations keeping their Flocks. This Publication of his Birth is made by an Angel, whether the Angel Gabriel before mentioned, or another, is not certain. This Angel, surprizeth the Shepherds, cometh upon them, thinking no such thing, but only minding their business. The Angel comes in a glorious appearance, probably an extraordinary Light, for it is said, it shone round about them, such an appearance of extraordinary Light is, Luke 9.30, 31. That they were sore afraid was but natural, we are naturally affected at suddain and unusual appearances with fear, and amazement.

And the angel said unto them, Fear not, for behold, I bring you good tidings of great joy, which shall be to all people.

For unto you is born this day in the city of David, a Saviour which is Christ the Lord.

And this shall be a sign unto you, Ye shall find a babe wrapped in swadling cloths, lying in a manger. Tho God in his appearances to his People, was wont so to appear, as to show them cause to Revere his Majesty, yet he always supported them that their Spirits might not fail, under those apprehensions and Consternations, The Angel bids them not to fear, for they had no reason to be afraid, he came not to bring them any affrighting Tidings, but Tidings of Ioy, and that not to them alone, but to all People, both Jews and Gentiles (for, to that Latitude the Text may be expounded) what was that? Vnto you is Born this Day in the City of David, a Saviour, which is Christ the Lord. You have heard of the promises of the Messias of a Christ that should come, and of the House of David. The promises of that Nature are this Day fulfilled, he is Born this very Day, unto you, but not to you alone, he had before told them, that his Tidings of Joy should extend to all Nations. And this shall be a Sign unto them, by this you shall know the truth of what I say, and you shall know also where to find him. In the City of David, (that is Bethlehem, as was said before) you shall find the Babe, wrapped in Swadling Cloaths, and laid in a Manger. Where you find such a Babe, that is he, therefore be not offended, at his low and mean Condition, let that be no Stumbling Block to you, I give it you as a Sign, by which you shall know him.

And suddainly there was with the angel a multitude of the heavenly host, praising God, and saying,

Glory to God in the highest, and on earth peace good will towards men. The Nativity of our Saviour was published first by one Angel, but it must be Celebrated by a Multitude of Angels, who appear praising God upon this occasion. These are called the Lords host, Psal. 103.20.21. not only because he useth them as his Arms, to destroy his Enemies, but also because of the order which is amongst them. How they Praised God is expressed, v. 14. they Sang, Glory to God in the Highest. On Earth Peace and Good-will towards Men. The Words may be taken either Iudicatively, as signifying, That was come to pass that Day, by which God would have Glory, Men would have Peace, and the Good-will of God to the Sons of Men, w s unspeakably declared: Or Precatorily the Angels desiring Go might have Glory, and that Peace might be on Earth and the Good-will of God published to the Sons of Men. But the Vulg r Latin is most corrupt that rendereth these words, Peace to M n of Good-will; when we consider that the Heavenly Host was here praising God, it will appear very reasonable, to interpret these Words I dicatively. The Angelshereby declaring their apprehensions, and the truth concerning this Act of Providence, no Act more declaring the Glory of Gods Power, Wisdom, or Goodness: nor more declaring his good will towards Men, and more conducing to Peace upon the Earth, whether by it we understand the Union of the Jews, and Gentiles, or that Peace of particular Souls, which oweth from a justification by Faith in Christ, for tho the Text seemeth to speak of three things, Glory to God, Peace on Earth, and Good-will toward Men, yet indeed they are but two; the two latter differing only as the Cause, and the Effect? The Good will of God is the cause, Peace with, or amongst Men is the Effect, Rom. 5.1. Eph. 2.14, 15, 17.

And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord has made known unto us.

And they came with hast, and found Mary and Joseph, and the babe lying in a manger.

And when they had seen it, they made known abroad the saying which was told them concerning this child.

And all they that heard it, wondred at those things which were told them by the shepherds. It was Night, yet they delayed not to go, and make a search, according to the Revelation of the Angel, and not in vain, they found Mary and Ioseph, and the Babe. Divine Revelations never deceive the Soul, that gives credit to them. Heaven and Earth may pass away, but nothing which God has spoken shall pass away without its accomplishment. When they had seen it, they made known the saying, &c. They had no charge of Secrecy upon them, so did well in publishing what was of such Universal concern for Men to know, Spiritual Morsels ought not to be Ate alone. The effect of their Relation, in the generality of the People that heard it, was the same which we have often met with, upon the Peoples seeing of Christs Miracles, viz. Amazement, and Astonishment, we read nothing of their Faith. The first was a Natural Effect of a strange Relation. The other must have been the special Operation of God.

But Mary kept all these things, and pondered them in her heart.

And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. The different effect of these things upon the Generality of the People, upon Mary and upon the Shepherds is worthy of our notice. The People only wondered, thinking the Story of the Shepherds a strange Story, Mary suffereth them not to pass out of her thoughts, nor entertaineth them with a mere passion, which suddainly is extinguished, but she pondereth them in her Heart, both those things she had learned from her Husband, and what her self had heard from the Angel, and this also, which was related to her of or by the Shepherds. The Shepherds return, that is, to the care of their Flocks, Religion gives none a discharge from their secular Duties, the Disciples had a special Call, and Command, that left their Nets, and their Parents, and followed Christ. The Shepherds were only made occasional Preachers, pro h c vice they return, but Glorifying and Praising God for all the things they had heard, and seen, as it was told them, which argued, that they gave a firm and full Assent to them, and that they were the first Fruits of Believers under the Gospel-Dispensation. True Faith produceth great Joy, and Thanksgiving to God, and needs must produce Joy, because of the Union it maketh betwixt a Soul, and its desired object.

And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel, before he was conceived in the womb. The time Prescribed by the Divine Law for Circumcision, was the Eighth Day, Gen. 17.12. Levit. 12.3. he was indeed the Law-giver, and as such not tyed to the observance of the Law. But he was also made of a Woman, made under the Law, Gal. 4.4. and the Law was, Lev. 12.2. That if a Woman had conceived Seed, and Born a Man-Child in the Eighth Day, the Flesh of his fore-skin should be Circumcised. He was to make himself appear the Son of Abraham, and so this was Gods Covenant, Gen. 17.10. with Abraham and his Seed after him, every Man-Child among you shall be Circumcised. This Law Christ was bound to fulfil, and by the fulfilling of it in this point, he showed himself a Debtor to the whole Law, Galath. 5.3. and by his observance of it, he was to teach us our Duty. He was to be a Minister of the Circumcision, Rom. 15.8. and to the Circumcision which they would never have allowed him to be, had not he himself been Circumcised, upon which account Paul took Timothy, and Circumcised him, Acts 16.3. By his Circumcision also we were to be Circumcised, with the Circumcision made without Hands, in putting off the Body of the Sin of the Flesh, Coloss. 2.11. It was therefore reasonable and necessary that Christ should be Circumcised the eighth Day. His Name was called Iesus, it was in Circumcision before Witness Publickly declared to be so, for God by his Angel had given him his Name, Matth. 1.21. we read of four under the Old Testament, to whom God gave Names, before they were Born, Isaac, Gen. 17.19. Iosiah, 1 Kings 13.2. Ishmael, Gen. 16.11. Cyrus, Isaiah 44.28. and in the New Testament to Iohn the Baptist, and to Iesus Christ. Which lets us know the certainty to God of future Contingencies, for tho the Parents of Ishmael, and Isaac, Iohn Baptist, and Christ, imposed those Names in obedience to the Command of God, and there was but a small time betwixt, the giving of these four their Names, and their Birth, yet the Case was otherwise as to Iosiah and Cyrus.

And when the days of her purification, according to the law of Moses, were accomplished, they brought him to Jerusalem, to present him to the Lord.

As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord.

And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons. In these Verses is a Record of the Virgins obedience to two Laws, The one concerning the Purification of the Woman after Child-Birth; the other concerning the presenting of the Male-Child before the Lord. We have the Law concerning Purification, Levit. 12.4. throughout. The Sum was, That if a Woman had brought forth a Male-Child, she should be unclean seven Days, and after that continue in the Blood of her Purifying thirty three Days. If she brought forth a Female, she was to be unclean fourteen days, and afterward to continue in the Blood of her Purifying, Sixty Six days. So that the time of the Womans Purification after the Birth of a Female, was fourscore Days, for a Male (which was the present case) forty. After the Expiration of which time, she was to bring a Lamb of a Year old, for a Burnt-offering, and a young Pigeon or a Turtle-Dove, for a Sin-Offering, to the Priest to the Tabernacle, who was to offer it for her, and to make an Atonement. If she were Poor and not able to bring a Lamb (which seems the present case) then she was to bring only two Turtle-Doves, or two young Pigeons, the one for a Burnt-Offering, the other for a Sin-Offering. The Evangelist takes no notice of any Lamb, but only a pair of Turtle-Doves, or, Two Young Pigeons. Which lets us know, she was Poor, and so obliged by the Law no further. Mary after her Forty Days were expired, cometh up to the Temple, to yield obedience to this Law. And not so only, but also to present her Child before the Lord. This depended upon two Laws. We find the one, Exod. 13.2. where in remembrance of Gods sparing the Israelites, when he smote the first Born of the Egyptians, he gave the Israelites this Law. Sanctify unto me all the first-Born, whatsoever openeth the Womb amongst the Children of Israel, both of Man and Beast it is mine. So Chap. 22.29. & 34.19. Instead of these, God took the Levites, as appears by Numb. 8.16. yet were the first-Born to be presented before the Lord, and Redeemed by the payment of Five Shekels apiece, for all those who were above the number of the Levites, as appeareth by Numb. 3.44, 45, 46, 47. and five Shekels was the Redemption-price of any Male upon a Singular Vow, Levit. 27.6. For these two ends, after six Weeks, Ioseph, and Mary, and Iesus come up to Ierusalem.

And behold, there was a man in Jerusalem, whose name was Simeon, and the same was just and devout, waiting for the consolation of Israel, and the holy Ghost was upon him.

And it was revealed unto him by the holy Ghost, that he should not see death before he had seen the Lords Christ.

And he came by the spirit into the temple, And when the parents brought in the child Jesus, to do for him after the custom of the law:

Then took he him up in his arms, and blessed God, and said. Interpreters have spent much pains in fortifying their Conjectures (for they can be no more) that this Simeon was Rabban Simeon, the Son of Hillel, the Father of Gamaliel, but to what purpose I cannot tell; it can hardly be thought that a Man of that Note, should do such a thing as this so openly, and no more notice be taken of him. That which Calvin and Brentius, and other reformed Divines do think is much more probable, that he was some ordinary, plain Man of an obscure Quality, as to his Circumstances in the World. There was a general expectation of the Messias at this time, but very few had a right notion of him, but lived in a vain expectation of, I know not what secular Prince who should bring them a Temporal Deliverance. These few were scarce any of them of their Rabbies or Rab, b t a poor despised sort of People, who those great D ors co nted Accursed, Iohn 7.48, 49. T e Revel tions of Christ were to none of the Pharise s, but to Ioseph a Carpenter, to Mary a despised Virgin, o of the House of David, to an ordinary Priest Zacharias, to Shepherds, and why we sho ld fancy this Simeon a principal D ctor, I cannot tell. The Evangelist gives him his highest Title. A just Man, and devout and one that waited for the Consolation of Israel. One of the Remnant, according to the Election of Grace (mentioned by the Apostle) a holy, and Righteous Man, one, who waited for the Consolation of Israel. Which is the same in Sense with the Character given of Ioseph of Ari thea, Ch. 23.50. that waited for the Kingdom of God. Simeon waited for Christ, that is meant by the Consolation of Israel. For it is very observable, that the Prophets ordinarily comforted the People of God amongst the Jews, against all their sad tidings they brought them, with the Prophecies of the coming, and Kingdom of Christ, Isaiah 66.13. Ier. 31.13. & 49.13. Zech. 1.17. Herein-Old Simeon showed the truth of his Piety, and Devotion, that he believed, and waited for the coming of Christ, he had a true Notion of the Messiah promised, he believed that he should come, and he waited for his coming. And it was revealed unto him, that he should not see Death until he saw the Lords Christ. God by the holy Ghost gave him this special Revelation, as the reward of his Faith, and the Answer of his Prayers, that he should live to see Christ Born. The same Holy Spirit moved him to go into the Temple, at that very time, when Ioseph and Mary brought in Christ, to present him to the Lord according to the Law, and (tho it be not exprest, certainly the same Spirit did Intimate to him, that that Child, was the Lords Christ. The old Man takes him up in his Arms, blesseth God and says.

Lord, now lettest thou thy servant depart in peace, according to thy word.

For mine eyes have seen thy salvation.

Which thou hast prepared before the face of all people.

A light to lighten the Gentiles, and the glory of thy people Israel. The Song consists of an Elogium of Christ, whom Simeon here calls the Lords Salvation. 2. A light to lighten the Gentiles. 3. The Glory of Israel, and a Petition, that now the Lord would let him depart in Peace, but I shall take the Wordss in order. Lord lettest thou now thy Servant depart in Peace according to thy Word. He desireth to dye, having now lived to see, what alone he desired Life for. It is a Speech much like Iacob, Gen. 46.30. when he had seen Ioseph (whom he thought lost) but spoken here upon a much more weighty Consideration. The Word Translated depart, signifies to absolve, and forgive, Chap. 6.37. to dismiss, and to deliver as from Bondage and Misery, it is used to express, the Death of good Men, by the Septuagint. Gen. 15.15. Num. 20.29. and the Noun from it is used so by the Apostle, 2 Pet. 1.15. Simeon owns God to be the Lord of his Life, who had the Power of it, and could alone dismiss him, and signifyeth himself to be an old Man, satisfyed with Days, willing to be at rest from the Miseries of this Life, but he beggeth to be dismissed, and to dye in Peace, that is, happily, see Gen. 15.15. 2 Kings 22.20. Psal. 4.8. According to thy Word, that is, thy promise mentioned, v. 26. But the putting of these Words in before those Words in Peace, seems to import that he could not dye in peace before he had seen Gods Word fulfilled to him, in which he had made him to hope. For mine Eyes have seen thy Salvation, that is, thy Christ according to the Revelation I had from thee. Simeon had a special Revelation of a Corporeal sight of Christ, he could not dye happily, till he had had that. None of us can dye in Peace, till we have seen the Lords Salvation with a spiritual Eye, and made Application of the promises of the Gospel, in the more general Revelation of his Word, thy Salvation, which thou hast prepared before the Face of all People. That is, the Author of Salvation, for there is no Salvation in any other, Acts 4.12. Simeon declares that this Salvation was prepared for all People, Isaiah 11.10. he was prophesied of as an Ensign for the People, to it shall the Gentiles seek so Isaiah 52.10. The Lord has made bare his holy Arm in the Eyes of all the Nations, and all the ends of the Earth shall see the Salvation of our God. So Psal. 98.2. Simeon speaks the same thing more particularly, v. 32. A light to lighten the Gentiles, and the Glory of thy People Israel. All the People mentioned v. 32. were either Gentiles or Iews. Simeon here prophesieth, that Christ should lighten the Gentiles. The State of the Gentiles (by whom were understood all the People in the World (except the Jews) is often in Scripture, expressed under the Notion of darkness, both in respect of the Ignorance of the true God, which was amongst them, and of their Idolatry and Superstition, and their leud and wicked Lives much proportioned to their Religion. Hence Paul is said to be sent to the Gentiles, to turn them from Darkness to Light, Acts 26.18. Christ is called Light, Iohn 8.12. I am the Light of the World, he that followeth me shall not Walk in Darkness, but shall have the Light of Life. So Iohn 9.5. Conformable to the old Prophecies, Isa. 60.1. Arise, Shine, for the Light is come.—v. 2. Behold the Darkness shall cover the Earth, and Gross darkness the People, but the Lord shall arise upon thee.—v. 3. And the Gentiles shall come to thy Light. And speaking of Christ. I will also give thee for a Light to Gentiles, that thou mayest be my Salvation to the ends f the Earth, so Isai. 42.6. And give thee for a Covenant of the People, for a Li ht of the Gentiles, see Psal. 98.3. Acts 13.47. And th Glory of thy People Israel. All the Eart s the Lords, but Israel is called his Son, his first Born, Exod..22 Christ was the Minister of the Circumcision, Rom. 15.8. To them it was that he was promised, of them it was that he was born, Rom. 9.5. Amongst them it was that he preached and wrought Miracles. He came amon st his own, Iohn 1.11. It was said of old, I will place Salvation in Z on for Israel my Glory. Christ is the Glory of any People, the Preaching of Christ, the owning and professing of Christ, a living up to his Rules, this is, a Peoples Glory. And as some do this more, and better then others so in Gods account they differ from others in what is true Glory.

And Joseph and his mother marvelled at those things which were spoken of him. Brentius Notes on this Text. Non admirantur quia non Credunt, sed quia credunt, ideo admirantur. They did not admire because they did not believe, but because they believed, therefore they marvelled. They had Revelations what Christ was, the Angel had appeared to Ioseph, to Mary, to Zachary, and Elizabeth, the Wise-men had come from the East (if as some think they came so soon) yet they marvelled, they did not Contemn and mock at these things, but certainly neither did they fully understand them, but in the General believed the Divine Revelation. I do doubt whether before Christ was declared to be the Son of God with Power, by his Resurrection from the Dead, Rom. 1.3, 4. either Mary or Christs own Disciples did steadily and firmly believe, that Christ was the Eternal Son of God, tho it is clear that before that time, they believed him to be sent of God, and a great Prophet, nay the promised Messias, the Christ of God, and generally believed what was spoken of the Messias, and the Christ belonged to him, but whether they did rightly understand that the Messiah was to be God-man I cannot tell. Iohn Baptist seemeth clearest in the Case, Peter also made a famous Confession of it, but many things we Read of Peter afterward which speak even Peters Faith in the case, rather the Embryo of Faith, than a fixed and perfect Faith. But I impose nothing here on my Reader, let him judge as he seeth reason, supposing a fixed firm Faith in this Case, yet they might Marvel, for Christ is to be admired of them that believe,

And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against.

(Yea, a sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed. Simeon blessed them, some may question how it was that Simeon blessed Christ, when as the Apostle tells us, The lesser is blessed of the greater. But we must distinguish, betwixt a Prophetical Blessing, as Iocob blessed his Sons, which was nothing but a Prediction how God would bless them. 2. An Authoritative Blessing, as the Priests blessed the People in the Name of the Lord, Numb. 6. Which is nothing but a pronouncing them blessed by Authority from God, whom God has blessed. 3. a Charitable or Precatory Blessing. Praying God to Bless them. Thus Inferiors may bless Superiors, as well as Superiors may bless Inferiors. The first or last or both those is to be understood here, not the second. And he said to Mary his Mother. Not to Ioseph who he knew was not his Natural, but Legal and Reputed Father. Behold this Child is set for the fall, &c. that by the fall and rising again, is here meant the Salvation and Damnation of many is doubted by no valuable Interpreters. The Apostle so applyeth, Isaiah 8.14. where he is said to be for a Stone of stumbling, and for a Rock of offence, to both the Houses of Israel, for a Gin, and for a Snare, to the Inhabitants of Jerusalem, and many amongst them shall Stumble and fall, and be broken, and be snared, and be taken, so does Peter, 1 Pet. 2.8. neither is it more then Christ telleth us, Ioh. 9.39. For Iudgment I am come into this World, that they which see not might see, and that they which see might be made blind. Accordingly the Apostle says, 2 Cor. 2.16. that they were to some, the Savour of Death unto Death, to others the Savour of Life unto Life. The reason is, because they that believe in him shall be saved, they that believe not shall be Damned, Mar. 16.16. Iohn 3.19.36. This is now granted on all Hands, That Christ will be the occasion of many Peoples Damnation, even all that reject, and oppose them, and believe not in him, and the cause of many Peoples Salvation, even all that shall be saved. For there is no other name given under Heaven, by which any can be saved, Acts 4.12. see Matth. 21.44. 1 Pet. 2.4.5. and it is observable, that the Salvation of Souls by Christ is expressed by the Term Rising. So as all are fallen, Eph, 2.1. and have need of the application of a greater Power to them for their Salvation, then an under-propping of the innate power of their Wills. But the great question is about is set, whether it signifyeth only, an event or some Counsel and Ordination of God, let us compare it with other Texts, where the same Word is used, Phil. 1.1. 3.3. How such grea of Providence, should without the fore knowledge of God, or how Go should have any such fore-knowledge, without a previous Act of his Will, determining the thing let any one consider, in the mean time it is freely granted, that the intervening of Mens Unbelief, and M ce, and Opposition to Christ, and his Gospel is the Proximate Meritorious Cause of the fall of any Soul by occasion of him. It follows. And for a Sign that shall be spoken against. Such a Mark as Iob speaks of, Iob. 16.12. or such a Sign as Isaiah speaketh of, Isaiah 8.18. Simeon here prophesieth. That Chri t and his Ministers and People, should be Rediculed, and all the Arrowes of ungodly Men, should be shot again t him, which proved true in that Age as to Christ, and his Apostles and in succeeding Ages as to all that derive from him, and will so hold to the end of the World; Yea, a Sword shall pierce through thine own Soul also, as the Irons entred into the Soul of Ioseph, Psal. 10.18. He tells the Virgin her Soul should be wounded with the Reproaches and Indignities, which should be offered to this blessed Babe, as it proved afterwards, when she heard him Reviled, and saw him Crucifyed. That the thoughts of many Hearts may be revealed. The Gospel-times, especially times of Persecution will discover, whom God has chosen, and whom he has not, by discovering the thoughts of their Hearts, it will then be seen who will receive, and who will reject the Messias, who is on his side, and who will be against him. The Term [That] does denote the Consequent not the Effect. The Preaching of the Gospel is the Lords Fan, by which he purgeth his Floor. Persecution is the Lords Sieve, by which he winnoweth Churches, and separateth the Dirt, and Darnel, and Tares from the Wheat. Gospel-times, and times of Persecution are both of them times which make great Discovery of Mens Spirits.

And there was one Anna a prophetess, the daughter of Phanuel, of the tribe of Aser, she was of a great age, and had lived with an husband seven years from her virginity,

And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fasting and prayers night and day.

And she coming in that instant, gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. God took a care that our Saviours Nativity should be fully attested. To the Testimony of the Angels, the Wise-men, the Shepherds, Simeon here is added another. It is that of Anna who is described here by her Tribe, and by her Father. She was of the Tribe of Aser, one of the meanest Tribes, and of those Ten Tribes that were carried into the Captivity of Assyria having before made a Defection (under the Conduct of Ieroboam, both from the House of David, and from the true Worship of God. But tho the Generality did so, yet many particular Persons removed, to injoy the true Worship of God, and joyned themselves to Iudah, Ier. 50.4. it was prophecyed, that the Children of Israel should come, they, and the Children of Judah together going, and Weeping to seek the Lord their God. What her Father Phanuel was, we read not, she is also further said to be a Prophetess. Such there were amongst the Jews, we read of Deborah, Miriam, and Huldah, to whom King I siah sent. They were called Prophets, and Prophetesses who revealed the Will of God unto the People, but in the Old Testament it most generall signifyed, such as God inabled to foretell things which were to come. The Spirit of Prophecy had much failed amongst the Jews or four hundred years before Christ, about Christs coming it began to revive. This Woman seems to have been upward of a hundred years old, if we account the eighty four years here mentioned from her Widowhood, not so, if we count them from her Birth. She was but seven years Married, all the rest of her life she had spent in Widow-hood. S e departed not from the Temple Night or Day. That is, she was frequently there, giving up her self wholly to Religious Exercises. Prayer and Fasting, that she might be more fit for Prayer. This Woman coming in at that instant, where Simeon took up Christ in his Arms, &c. gave thanks likewise unto the Lord, and spake of him to such as she knew in Ierusalem, who looked for the Redemption of Israel. There is no place where God has had a Name, but how ever it be Corrupted, and Debauched, has a number, that keep close to God. God in Ahabs time had seven thousand in Israel. And in this most Corrupt time, there was a Simeon and an Anna, and also others who had a true Notion and Expectation of the Messiah, and these the holy Ghost taketh more notice of then of all the Iewish Doctors, all the Scribes and Pharis es, whose Names are rolled, while what these Persons said, and did shall remain for a Memorial of them, wherever the Gospel shall be Preached to the end of the World.

And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. If the Wise-men mentioned, Matth. 2.1. had been with Herod before this time, it is more then probable that Herod would have made an end of Christ, at this time, therefore certainly it was after this time. Luke says nothing of what we have, Matth. 2. v. 13, 14, 15.19, 20, 21, 22, 23. of Ioseph going into Egypt, upon the Admonition of the Angel, nor his coming back, but both Matth. and Luke agree in their dwelling at Nazareth, which he calleth their own City, for there Ioseph dwelt, v. 4. How after this the Wise-men came to find him at Bethlehem, Matth. 2. the Scripture has not told us. It is very Idle for any to say Ioseph dwelt there, for then he would not have taken up his Inn there, nor been put to such a stress, as to have his Wife bring forth in a Stable, besides it is apparent from v. 4. and this Verse, and from Matth. 2.23. that he dwelt at Nazareth. God who ordered the motion of the Wise-men, and their instructions to be sent to Bethlehem, to look for Christ, could easily find Ioseph some business to be done there at that time, whether some business of his Trade, or some Visit to his Friends we cannot say.

And the child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him. This Verse shortly summeth up all that we have in the Gospel, of the History of the first twelve years of our Saviours Life. Tho there could be no Accession to the perfection of the Divine Nature in Christ, yet as to his humane Nature, he was (as we are) capable of Accession of Habits, and Wisdom and Knowlege, for tho the Divine Nature was personally United to the humane Nature, yet there was no Communication of Properties.

Now his parents went to Jerusalem every year at the feast of the passover. The Law of God enjoyned all the Males of the Israelites to appear at Ierusalem before him, three times each year, of which the Feast of Unleavened Bread was one, but the Women seem not to have been all under the same Obligation, but many of them went, of which Mary was one, but we read not of Christs going, till he was twelve years Old. Some think that the Women used to go once in a year, we read that Elkanahs Wife went, 1 Sam. 1.5, 6, 7. but whether they generally did so or no, the Scripture says not. One thing is observable. The Pharisees and Scribes and Priests had in those days much Corrupted the Worship of God by their Traditions, yet they retained the substance of Gods Institutions, we find both our Saviour and his Disciples, and other People of God, not wholly forsaking the Jewish Church, because of its Corruptions, yet we cannot think they joyned with them in any thing of their Will Worship, from whence we may learn a tenderness as to a Total Separation rom a Church, and the lawfulness of attending Divine Ministrations, tho attended with usages, which we approve not of, provided there be no Idolatry in the Service.

And when he was twelve year old, they went up to Jerusalem, after the custom of the feast. It is said by those who are learned in the Jewish Writings, that till a Child was of this Age he was not obliged by the Law to go. We have in Scripture nothing to ascertain us in the Case, it is certain that our Saviour went at this Age, after the Custom of the Feast, that is, so as to be there about the fourteenth Day of the Month, Nisan.

And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem, and Joseph and his mother knew not of it.

But they supposing him to have been in the company, went a days journey, and they sought him among their kinsfolk and among their acquaintance,

And when they found him not, they turned back again to Jerusalem, seeking him. The feast of the Passover, and of Unleavened Bread held seven Days, during which time Ioseph and Mary stayed in Ierusalem, and then returned, they usually both went to and returned from these Feasts in great Troops, or Companies. Christ tarried behind, Mary thinking he had been in the Company, missed him not, they return to Ierusalem to seek him.

And it came to pass, that after three days, they found him in the temple, sitting in the midst of the Doctors, both hearing them, and asking them questions. After three Days possibly here is to be understood from the time they first went from Ierusalem, one Day they went forward in their Journey, a second Day they were coming back, the third Day they found him, for it cannot be thought they should be in Ierusalem three days before they found him, considering that they found him in the Temple, which it is likely was the first place they sought for him in. It should seem that the Doctors of the Law gave a general liberty to any, to propound any Questions to them about the Law of God, to which they gave Answers. But it is very probable, that something more then ordinary appeared in him, that they admitted him to Sit amongst them, for tho themselves sate on Benches, yet their Auditors usually sate at their Feet, hence we read of Paul's being brought up at the feet of Gamaliel.

And all that heard him were astonished at his understanding and answers. What was the subject matter of the Doctors and Christs Discourses, is Vainly questioned, only in the general we may be assured it was something about the Divine Law, what the particular Themes or Subjects were, is not material for us to inquire. Our Saviour so answered their questions, as they were all astonished.

And when they saw him, they were amazed, And his mother said unto him, Son, why hast thou thus de lt with us? behold, thy father and I have sought thee sorrowing. Tho something must be allowed to a Womans passions, and a Mothers indulgence, yet one would think, that especially considering where they found him, and what doing, she should not have spoken thus unto him, had she had, a clear, and distinct knowledge of his Divine Nature, in Union with her Flesh; she speaks to him with the authority of a Mother, Why hast thou thus dealt with us?

And he said unto them, How is it that ye sought me? wist ye not that I must be about my Fathers business?

And they understood not the saying, which he spake unto them. Some read it—that I must be in my Fathers House, then the Sense must be, Why did you seek me in any other place then the Temple, that is my Fathers House, there lyeth my Business. But the Phrase seemeth rather to signify as we Translate it. He does here signify that God was his Father, that Mary might have known not only from the Revelation of the Angel, but because she had not known Man, but she did not yet fully understand his Divine Office as Mediator and the great Prophet promised, that should reveal the Will of God, to People, much less did she yet fully and distinctly understand, that he was by Nature the Eternal Son of God. She believed so much as was revealed to her clearly, concerning Christ. It is said they understood not the saying, which he spake unto them, they had not a clear, and distinct understanding of them. In the mean time from these Words of our Saviour, and this Fact of his. We may learn, That Inferiours are not in all things under the Power of their most Natural Superiors. Particularly not in such things wherein they cannot yield obedience to them, without a disobedience unto God. There are some Cases wherein instead of obeying, we are bound to hate both Father and Mother by our Saviours Precept.

And he went down with them, and came to Nazareth, and was subject unto them, But his mother kept all these sayings in her heart. We left him at Nazareth, after Maries Purification, v. 39. we find him at Nazareth now at twelve years old. We shall now read no more of him till Ch. 3.23. when he came to be about thirty years of Age. What he did in the mean time, is a business of too much Curiosity for us to inquire, and of very little Significancy to us if we knew. Some think he wrought with his Father upon his Trade; as I cannot tell how to prove it, so I know nothing against it. It is not like he was sent to any of the Schools of their Prophets, as he who could Argue with the Doctors pertinently at twelve years of Age, and to whom the Spirit was given not by measure, had no need of their instructions: So their Academies were not such as we can reasonably think, that Ioseph and Mary should seek any Education for him in them, and I know no reason why we should think, that he who abhorred not the Womb of the Virgin, nor a Stable, nor a Manger should abhor the Works of an honest Vocation, and not much more abhor an idle Life. But we dispute about these things in vain, being such as to which we can never be satisfied (God having hidden them from our knowledge) what is for our Instruction is told us, He was Subject unto his Parents. This teacheth the greatest and highest Mortals, to honour their Fathers and Mothers. Which (says the Apostle) is the first Commandement with promise. Solomon honour'd his Mother, and behold a greater then Solomon is here, paying his Homage also both to the Womb that bare him, and to his (supposed) Father that provided for him, and protected him. But his Mother kept all these sayings in her Heart. Mary was no forgetful hearer, some things she did not yet clearly understand, but she kept them in her Heart, and those who do so as to Gods Word, shall in time understand them.

And Jesus increased in wisdom and stature, and in favour with God and man. If any ask how he, who was the Eternal Wisdom of the Father (who is the only wi e God) increased in Wisdom, they must know that all things in Scripture, which are spoken of Christ, are not spoken with respect to his entire Person, but with respect to the one, or the other Nature United in that Person, he increased in Wisdom, as he did in Age, or Stature, with respect to his Humane, not to his Divine Nature. And, as God daily Magnifyed his Grace and Favour toward him, so he gave him Favour with the Neighbourhood, and People of Galilee, so as that when he came forth to be a Publick Minister, he came forth as a Bishop, (the chief Bishop of Souls especially) ought to do, Having a good Repute even of those who were without. And thus we leave our Saviours History for about eighteen years of which the History of the Gospel tells us nothing.