Annotations on the New Testament

Annotations on St. MATTHEW Chap. III.

[ a] V. 1. The Baptist ] That we may understand the meaning of the title Baptist, we must first know what was meant by the washings among the Jews. Their frequent every day washings I now speak not of, but refer them to their proper place, Mark 7. 3. Those which we now speak of were those of the whole body, of which sort were first the Washings of the Priests, when they went into the Temple to minister or officiate, for that they never did after the building of the Temple, but they first washed their whole body. At the going into the Tabernacle washing the hands and feet was sufficient, Exod. 30. 20. but not so after the building of the Temple: see Cod. Joma, c 3. They bring the Priest to the house of washing, 〈 in non-Latin alphabet 〉 , which was without the Temple over the water-gate. There (as it follows §. 3.) the Priest washes, and though he be under no legal uncleanness, yet he never enters▪ but he washes first, and (§. 4.) he puts off his clothes and goes down, and washes. The washing of his hands and feet, which was oft repeated (10. times in a day §. 3.) was done in the Temple, over the house of Happarvah, as 'tis there called; but this first washing of the whole body was constantly used before the entrance into the Temple (four times more in the Temple on the day of Expiation) for it was not lawful to come in thither without washing first, an imitation of which are the washings and lustrations among the Gentiles. A second sort was the washing of the Proselytes, who were to be received into the Church or Temple of the Jews, and so to be washed at their entrance, as the Priests at their going into the Temple. Those Proselytes I mean, which being not born of Jewish but Heathen pa • ents, became Proselytes of Justice, i. e. received the Jewish religion, and submitted to their wh • le Law, were circumcised, &c. These men were admitted by the Jews, not only by Circumcision and (while the Temple stood) by Sacrifice, but also with this ceremony, or solemnity of Washing, i. e. ablution of the whole body, done solemnly in a River, or other such great place, or receptacle of waters; so saith the Talmud of Jethro Moses 's father-in-law, 〈 in non-Latin alphabet 〉 He was made a Proselyte by circumcision, and immersion in water, Tr. Repudii: and the manner of this immersion is said to be, that they should sit in water up to the neck and in the while learn some of the precepts of the Law, both hard and easy. This ceremony of their Initiation was never upon any occasion reiterated, say the Jewish writers (see note on Joh. 13. 6.) and belonged not only to those which being of years came over from Heathenism to the Jews religion, but also to their children-infants, if their parents, and the consessus under which they were, did in behalf of their children desire it, and on condition, that the children, when they came to age should not renounce the Jews religion. Nay, the native Jews themselves were thus baptized, so saith the Talmud, Tr. Repud. 〈 in non-Latin alphabet 〉 The Israelites do not enter into Covenant but by these three things, Circumcision, and Baptism, and Peace-offering, and the proselytes likewise. Now these that were thus initiated, did put off all their former relations, not only their former worships and manners, but their relations of kindred, &c. and came forth, as if they had been newborn, of a new mother, as the Talmud oft expresses it. So that he which was kin to him before, shall from thenceforth cease to be so, i. e. to be so accounted by him. To which I suppose our Savior refers, when he speaks of leaving father, and mother, and wife, and children, &c. Mark 10. 29. Luke 18. 29. and when he talks of being born again of water, &c. To this no question belongs that of Tacitus Hist. l. 5. speaking of those that went over to the Jews religion, nec quicquam priùs imbuuntur, quàm contemnere Deos, exuere patriam, parents, liberos, fratres vilia habere, they are taught by their first admission to despise, i. e. to forsake, their fathers and mothers, children and brethren, &c. And the Jews have a saying, that he that hath married a wise too near of kin to him, if he turn Proselyte to the Jews, and receive their Baptism, he is no longer near of kin to the woman, and so may now lawfully live with her. Of this custom of Baptizing Proselytes among the Jews, we have a clear testimony in Arian the Stoic Philosopher in his Epictetus, l. 2. c. 9. where the Proselyte Jew is by him styled 〈 in non-Latin alphabet 〉 , dipt, or baptized, and he that is not really converted to their religion, but only 〈 in non-Latin alphabet 〉 in word, or outward profession and show, is by him called 〈 in non-Latin alphabet 〉 a counterfeit baptized person. Having said thus much of the custom among the Jews, 'tis now most easy to apply it to the practice of John, and after of Christ, who certainly took this ceremony from them. Hence was John 's baptism, as theirs, in a River, in Jordan, Mark 1. 5. in a confluence of much waters, as in Aenon, John 3. 23. because, as it is added, there was much water there, and therefore as the Jews writing in Greek call those Lakes wherein they wash themselves 〈 in non-Latin alphabet 〉 , so in the Christian Church the 〈 in non-Latin alphabet 〉 , or vessel which contained the baptismal-water, is oft called 〈 in non-Latin alphabet 〉 a swimming, or, diving place, with some reference also to that 〈 in non-Latin alphabet 〉 . John 5. 2. where the cures were wrought on them that went down into it. The other parts of the parallel will easily apply themselves; all that is proper to this place is only this, that John preaching repentance to the Jews in the desert, received all that came unto him, as new Proselytes, forsaking their old relations, i. e. their sins, and in token of their resolved change put them into the water, dipped them all over, and so took them out again, and upon the sincerity of their change promised them remission of their sins, and told them of the Messias, which was suddenly to appear among them, an warned them to believe on him.

[ b] V. 2. Repent ye ] This 〈 in non-Latin alphabet 〉 is not only sorrow for sin, or wishing it undone but a change of mind, 〈 in non-Latin alphabet 〉 , conversion, Mal. 4. 6. and reformation, 〈 in non-Latin alphabet 〉 , Heb. 6. 1. Repentance not only for, but from dead or sinful works. Both very necessary.

[ c] Ib. Kingdom of heaven ] The phrase 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 the kingdom of heaven, and, of God signifies in the New Testament the kingdom of the Messias, or that state or condition, which is a most lively • mage of that which we believe to be in Heaven, and therefore called by that name. For as God's regal power exercised in Heaven consists in assisting, defending, and rewarding all his faithful subjects, and in warning, punishing, and destroying his obdurate enemies, so this kingdom of the Messias is an exact Image, or resemblance of it; And being, as 'tis elsewhere affirmed, not of this world, a Secular kingdom, but consisting especially in subduing the world to his dominion, That is done first by the descent of the Spirit, and preaching the Gospel, by his word powerfully working in some, and bringing them unto the Faith, and then by his iron rod executing vengeance on others, viz. the contumacious and obdurate (to this purpose that Parable delivered by Christ▪ Luke 19. 12. on occasion of their thinking that the Kingdom of God should presently appear, v. 11. is very considerable: see the place,) and particularly those of the Nation of the Jews after the crucifixion of Christ. And accordingly this kingdom of God will generally signify these two together, not only the first alone, but in conjunction with it, that other more tragical part of it also. That 'tis used so here may be discerned; First by that which is said in Malachi, by way of Prophecy, of Johns preaching, c. 4. 5. that he should come before the great and terrible day of the Lord, (see note on c. 17. a.) i. e. before the fatal destruction of this people, and also in Isaiah, that when he cried in the wilderness, this was part of his crying [ Prepare ye the way of the Lord: ] noting him an anteambulo, or forerunner of Christ's coming (which what it signifies will be explained, Mat. 24. b.) and again, Every valley shall be exalted, and every hill brought low; Which although it were Literally spoken by the Prophet, of the reducing the people from Captivity to their own country, (expressing it by the former deliverance and passage out of Egypt through uneven craggy ways in the desert, which yet by God's conduct were made passable to them, and they brought at last to a Canaan ) and Mystically of the removing all Obstacles in our way to felicity and bliss, yet may farther be applied to this of the Roman armies coming against Jerusalem, and perhaps be explained by that passage in Josephus de Bell. Jud. l. 6. c. 12. that the high and low places were made plain for the coming of the Roman Army, and engines against Jerusalem, in like manner, as when Strabo saith of the Romans, 〈 in non-Latin alphabet 〉 , they plain'd the ways through the region, cutting down the hills, and filling up the hollow places. And so the verses of Sibylla Erythraea (set down by St. Augustine and Prosper ) beginning with Judicii signum, the sign of judgment, and E coelo Rex adveniet, the coming of the king from heaven, and that in carnem, into the flesh, praesens ut judicet Orbem, that being present he may judge the world, there follows,

Secondly, by that which follows here v. 10. as the explication of this text of the Baptists [and now also the axe is laid to the root of the tree, every tree therefore that bringeth not forth good fruit, is hewn down, and cast into the fire ] and again v. 7. by the 〈 in non-Latin alphabet 〉 [ the wrath ready to come upon them ] which is proportionable, or parallel to the approaching kingdom of heaven, as the exhortation v. 8. of bringing forth meet fruits of repentance, is to 〈 in non-Latin alphabet 〉 repent, and so directly in that Prophecy of Malachi 's concerning the coming and preaching of John the Baptist, Mal. 4. 5. 6. the sum of his preaching is expressed by the effect of it, He shall turn the heart of the fathers to (or, with ) the children, and the heart of the children to (or, with ) their fathers, i. e. shall convert all sorts of Jews, young and old, fathers and children, preach conversion and repentance to them, lest I, (i. e. God ) come and smite the earth (or, land ) with a curse; Where, as God's coming is interpreted by his smiting Judea (curses and inflictions on that land ) so is this Denunciation of those judgments, part of that Baptist's sermon, and the repentance or conversion by him preached, the only means to avert them. And so likewise in Isai. 40. the revealing the glory of the Lord, &c. v. 5. may be 1. the preaching of the Gospel, and then the visibleness of God's judgments on all the Jews in Judea, and the sixth, seventh and eighth verses very fitly refer to the sudden Destruction of that people, as the withering of grass, or fading of flowers upon God's blowing upon them, whereby his Displeasure is expressed. To which yet his preservation of the remnant (as here his gathering the wheat into his garner v. 12.) his protecting of the few believers (so that not an hair of their heads shall fall, Luke 21. 18.) is immediately annexed v. 9, 10, 11. And accordingly [ the kingdom of God ] here is not so to be restrained to the Punitive part, but that it also contain under it that other piece of Regality, which consists in protecting of subjects, and rewarding them which do well also, which should be most visible at the time of his punishments on the obstinate, his burning the chaff with unquenchable fire. To this purpose the words of Saint Luke, c. 21. v. 18, 31. are most remarkable, where setting down distinctly the Signs and forerunners of the destruction of the Temple and that people, and among those prognostics, the great persecutions which the Disciples should find from the Jews, he bids them then cheerfully look up, v. 28. for their 〈 in non-Latin alphabet 〉 Redemption, deliverance from these hazards and pressures, draweth near, and, with a short Parable interposed to express it, he adds v. 31. Know that the Kingdom of God is at hand, this Kingdom surely here, which now approached, but should then be more near, wherein the judgment of God should be most visible in judging betwixt the Wheat and Straw, burning up the refuse, destroying the impenitent unbelieving Jews, but protecting and setting safe on the shore all the Disciples & believers, and that by the very destruction of these their Brethren who were their chiefest persecutors, v. 16. This sense will be the more unquestion'd, if it be observed, that when Christ himself begins to preach, he used these same words, c. 4. 17. by which it is clear, that Christ's preaching the Gospel was not the only thing meant by this kingdom (as 'tis generally supposed) because that was then actually present, when Christ saith only [ 〈 in non-Latin alphabet 〉 , it is nigh approaching.] And if it be said, that 〈 in non-Latin alphabet 〉 in the Preter tense, expressed by the Latin, appropinquivit, may signify that it hath been near, but now is present; Then first I answer, that that Grammatical nicety will not be appliable to many other places of Scripture, where that Tense is used. 2. That even the full Grammatical importance of it will be made up by rendering it [ it hath for some time been approaching ] that people's sins long calling for it. 3. Luke 21. 31. (which was long after this, and withal a prediction of a time then Future) 'tis then but 〈 in non-Latin alphabet 〉 the kingdom of God is nigh. And as by Christ, so when the Apostles are sent out by him the same style is still prescribed them, Mat. 10. 7. As you go, preach, saying, The Kingdom of heaven is at hand. And as it is to this same sense affirmed by Christ, that he came to send a sword 〈 in non-Latin alphabet 〉 , i. e. a flaughter on the land of Judea, Mat. 10. 34. so when this commission of the Apostles is set down by St. Luke, 10. 11. to those that receive them not, they are appointed to use a direful ceremony, shaking off the dust from their feet against them, and telling them the importance of it, that the kingdom of God is nigh upon them, 〈 in non-Latin alphabet 〉 , v. 11. and upon the back of that, v. 12. Verily I say unto you, it shall be more tolerable for Sodom in that day (i. e, not in the day of Judgment to come, for that belongs to each particular person, not whole cities together, but) in that day of the Kingdom of God, then for that refractory city. God's dealing with Sodom in the day of their destruction with fire and brimstone, shall be acknowleg'd to have been more supportable, then his dealing with such contumacious impenitent cities of Judea; So Mat. 16. 28. The Son of man coming in his kingdom ] belongs not to the Transfiguration, as 'tis by many mistaken, but to a coming in the glory of his father to reward and punish, v. 27, (and is called the kingdom of God coming with power,▪ Mark 9. 1.) and that belongs clearly to the scope of the place, viz. to arm his followers, that they should not be terrified with the malice of the Jews, v. 25. or tempted to deny Christ, Luke 9. 29. So Luke 19. 11. when 'tis said; they thought the kingdom of God should presently appear, Christ's parable concluding with the bringing forth, and slaying the enemies before him, applies it directly to this purpose, v. 27. and so what he adds v. 43. at his entrance into Jerusalem. So Luke 17. 20. when he answers that the kingdom of God comes not with observation, i. e. in a pompous remarkable manner, so as Kings are wont to come with their Court and train attending, which all men come out to look after, and cry, Lo here, i. e. it is come, &c. it is clear by the consequents, that it belongs to this matter, 1. the preaching of the Gospel among them, then already begun, v. 21. and then the destroying of unbelievers, v. 22. 24. &c. The way by which this phrase comes thus to signify, is this, because there be several offices of a King, the exercise of the power of the Sword, as well as of making Laws, of punishing and rewarding, as well as of reigning, he is 〈 in non-Latin alphabet 〉 , Rom. 13. 4. an avenger to inflict punishment, and so he is expressed at his 〈 in non-Latin alphabet 〉 , Luke 18. 7. speaking of this matter. In this respect it is, that the Governors of the Jews were called Judges; inflicting of punishments or judgments (which is one part) giving denomination to the whole Regal office; and so Luke 10. these three phrases, [ the kingdom of God ] v. 11. and [ that day ] i. e. the time of his exercising that Regal power, v. 12. (or as Saint Mark reads it, 〈 in non-Latin alphabet 〉 , Mar. 6. 11. the day of executing judgment ) and in the same matter [ 〈 in non-Latin alphabet 〉 ver. 14. judgment simply] are all phrases of the same significancy to note the destruction here threatened, with which there was also Mercy mingled, and preservation to some. See Luke 17 34. and 21. 28. The same thing is expressed by other phrases, the coming of Christ, the end, the end of all things, the conclusion of this age, &c. which in their due places shall be observed.

[ d] V. 4. Of camels hair ] This garment 〈 in non-Latin alphabet 〉 , of Camels hair used by John the Baptist, seems to be no more then a garment of Hairecloth, made of hair rude and raw, not of hair softened and dressed, or spun into a thread. The difference betwixt these two is the same that betwixt Flax rude or unprepared, and the same dressed or spun, one having much more of coursness and asperity then the other; or between that which we now call Hairecloth, which is made of rude, undress'd hair, and chamlet or grogoram, that is made of it, when 'tis softened, and spun, and prepared. That the former is that which is here mentioned, may appear, 1. by the design of it, used by John, as here set down by the Evangelist, to signify the Austerity of his Habit, as well, as that, which follows, is of his Diet; (and so interpreted by all the Ancients,) which it would not be, had it been thus dressed and softened. 2 ^lie . It is to be considered, that as he was Elias, that was foretold should come, so his Habit, and his Diet, and the Wilderness (as well as the matter of his Prophecy, fire from heaven, judgments on the impenitent) were to represent Elias. Now of Elias we read, his habit thus described, 2 Kings 1. 8. He is an hairy man, and girt with a girdle of leather about his loins, where the hair, being joined with the leathern girdle, or zone, may most probably be interpreted (both of them) to the same matter of his habit, or manner of attire, inquired of v. 7. (and so 'twill be a complete description of that, this hairecloth and leathern zone being all the clothes that he had visible about him, as it was of the Baptist here) and not of the Form, or manner, or constitution of his Body, that he was like Esau, a man with much hair growing upon him, for that alone would have been but a very imperfect description of him, nothing else of his body being mentioned, and on the other side, only a leathern girdle about his loins, which as it cannot be applied to the form or fashion of his body, but must necessarily denote his attire, so it would be a very imperfect description of that, if nothing else of that kind were joined with it. 3 ^lie . This was the mourning habit. Sackcloth and Haircloth (if among them they differed at all) differing but little, both of them garments of the greatest coursness, and austerity. And then as in the Christian Church, from the Jewish, he that Excommunicated, or pronounced sentence of Anathema against any, is said to mourn or bewail him, 2 Cor. 12. 21. so the Prophets that came to foretell judgments upon a Nation, did put on such mourning habits to denote the sad errands they came about. That was Elias 's errand then, and John the Baptist 's now, of the axe laid to the root of the tree, &c. and thus the two witnesses in the Revelat. c. 11. (that are described, like Elias v. 5. the fire cometh out of their mouth, and devoureth▪ their enemies, relating to his calling for fire from heaven: and again v. 6. they have power to shut heaven that it shall not rain, as Elias had) are said to prophecy clothed in sackcloth v. 3. which sackcloth Rev. 6. 12. hath the Epither of 〈 in non-Latin alphabet 〉 hairy, bestowed upon it, expressing the materials of it to be of Hair, which they used for their mourning habit. To this clearly refers that of the false Prophets, that they wore rough garments to deceive, Zach. 13. 14. The rough garments, the token of the Prophet, as the Deceiving is all one with the False. As for their conceit who think John 's garment here to have been a skin of a Camel with the hair on, such as the sheep-skins and goat-skins Heb. 11. it is sufficiently confuted by the Evangelist, who makes the Clothing, and the Girdle of different matters, using different forms of speech to express them by, which there is no reason to think would have been done, if they had been both of the same.

[ e] Ib. Wild honey ] The 〈 in non-Latin alphabet 〉 , or field honey is a kind of extemporary diet (as water out of the spring) such as was to be found in woods, running out of trees where bees were so 1 Sam. 14. 25. there is 〈 in non-Latin alphabet 〉 , where our English, out of the Hebrew, read [ they came to a wood, and there was honey upon the ground ] and v. 26. 〈 in non-Latin alphabet 〉 , when they came into the wood, behold the honey dropt, and v. 27. Jonathan dipt his rod, 〈 in non-Latin alphabet 〉 , in a comb of honey. In which place, that which is 〈 in non-Latin alphabet 〉 , a wood of honey in the Greek, is by an Hypallage mel sylvestre, wood-honey, the very thing that is here; 〈 in non-Latin alphabet 〉 , field-honey, or wood-honey ( agri and sylvae being oft promiscuously used for any places (remoter from towns) open and unenclosed, though they be not wood-lands. So in Virgil, sylvis egressus, Aene. 1. and sylvestrem mufam▪ Eclog. 1. in relation to the mountains or downs, where they fed their flocks) which sense of the 〈 in non-Latin alphabet 〉 makes it also not improbable, that 〈 in non-Latin alphabet 〉 , which here are join'd with it, as the Baptists only food, may signify 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , i. e. 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , all fruits of trees in Phavorinus, i. e. fruits of the wilder trees, or indeed herbs or leaves. To which purpose I shall refer the Reader to Steph. Forner. rer. quotid. l. 6. c. 27. Thus doth Isidore Pelusiote interpret it with great earnestness against the other rendering of it, 〈 in non-Latin alphabet 〉 . Ep. 5. the word, which we render b • custs, signifies not living creatures, as some have ignorantly conceived, no by no means, but the tops of herbs and plants. And to this purpose is it, that Burchardus (p. 330.) in his Description of the Holy Land, saith, that he hath found in the Monasteries of Palestine, near Jordan, a food which the Monks there use, of a sort of herbs called locustae, the same, say they, which the Baptist fed on. Though the truth is, Origen, Clemens, Ambrose, and Hilary interpret 〈 in non-Latin alphabet 〉 locusts as a sort of grasshoppers: and it appears by Leviticus c. 11. 22. that they were used for food, being reckoned among the clean creatures, and by Pliny Nat. Hist. l. 11. and Athenaeus l. 4. that the Ethiopians and some others fed on Grashoppers, but those salted and dried, saith Pliny, which cannot well be supposed of the Baptist here, whilst he continued in the wilderness. 'It is more probable, that as the Sarmani or 〈 in non-Latin alphabet 〉 in Clem. Alex. Strom. l. 1. or Germanae in Strabo called 〈 in non-Latin alphabet 〉 ( those that lived in the woods, (not as 'tis falsely read 〈 in non-Latin alphabet 〉 ) and neither inhabited cities, nor had houses) 〈 in non-Latin alphabet 〉 , • at herbs, and drink water in their hands, so the Baptist here abstain'd from wine, fed on this victus parabilis, food that wanted no dressing ( 〈 in non-Latin alphabet 〉 , saith he, as the Encratites of this time ) which Strabo, out of Magasthenis Indica, expressed by 〈 in non-Latin alphabet 〉 , they that lived in woods upon leaves, and wild fruits.

[ f] V. 9. Think ] The phrase [ 〈 in non-Latin alphabet 〉 ] is no more then 〈 in non-Latin alphabet 〉 , say not, or, as S. Luke reads c. 3. 8. 〈 in non-Latin alphabet 〉 , begin not to say, For so 〈 in non-Latin alphabet 〉 , and videtur is oft an Expletive. So 1 Cor. 10. 12. 〈 in non-Latin alphabet 〉 , He that truly stands (not only seems or thinks himself to stand ) for none else are capable of falling: so 1 Cor. 11. 16. If any man 〈 in non-Latin alphabet 〉 (not seem to be, but really ) be contentious; and c. 12. 22. where 〈 in non-Latin alphabet 〉 , the members which seem to be more weak, are all one with 〈 in non-Latin alphabet 〉 , those that are the weaker: so Heb. 4. 7. Let us fear, 〈 in non-Latin alphabet 〉 , lest any man (not seemingly, but really ) come short. So Luke 8. 18. the [ 〈 in non-Latin alphabet 〉 , that which he seems to have ] being compared with Mat. 13. 12. 〈 in non-Latin alphabet 〉 , even what he hath, and Mat. 25. 29. and Mar. 4. 25. appears to signify [ that which really he hath ] (though he make not the right use of it) otherwise it could not be taken from him. So Mar. 10. 42. 〈 in non-Latin alphabet 〉 they that think or seem to rule, is rendered by Saint Matthew 20. 25. 〈 in non-Latin alphabet 〉 the Rulers. So in the story of Susanna v. 5. 〈 in non-Latin alphabet 〉 , not they which seemed, but that really did govern. • o in Procopius on 1 Kings, 〈 in non-Latin alphabet 〉 is applied to the pious Kings, Asa, Jehosap • at, &c. So in Optatus, speaking of the flesh of Christ, quae nullum videbatur admisisse peccatum, which seemed to have committed no sin, his meaning must sure be, that really he had not sinned. Thus in human Authors [ 〈 in non-Latin alphabet 〉 ] is the form of affirming anything. If there be any farther force in this word, then only as an Expletive, then (according to another notion of 〈 in non-Latin alphabet 〉 ) it will best • e rendered do not please, or, satisfy yourselves in saying, as 〈 in non-Latin alphabet 〉 is explained by 〈 in non-Latin alphabet 〉 , Phavor. See Note on Mar. 2. a. and Note on Act. 16. a.

[ g] 11. Baptize you with water ] John's Baptism by water previous and preparatory to Christ's Baptism by the Holy Ghost and fire, seems to be imitated by the Devil and his worshippers, the Indians in Philostratus, who had, saith he, a well, whose water they esteemed sacred, and endued with secret virtue, 〈 in non-Latin alphabet 〉 , which was counted sacramental to all the Indians, nigh unto which, saith he, there was a vessel of fire, in which the Indian • 〈◊〉 purged from their Involuntary sins whereupon their wise men call the well, The well of conviction, or, reproof and the fire, The fire of pardon, or, expiation. And so the Brachmans, before they sacrificed, used to anoint themselves 〈 in non-Latin alphabet 〉 , which so heated their bodies, that they sent out fume and sweat in great abundance, as if they had, saith he, been * washed with fire.

[ h] Ib. To bear ] That which is here 〈 in non-Latin alphabet 〉 , is not, as in other places, 〈 in non-Latin alphabet 〉 , the bearing of a burden or weight (the Laborers or Porters office) but as a Ministerial Office, either 1. to remove things that are not of present use, out of the way (the same that in other places is expressed by 〈 in non-Latin alphabet 〉 , as 〈 in non-Latin alphabet 〉 to take away, or put aside the bed, as being no longer useful) and by this means it will here be all one with 〈 in non-Latin alphabet 〉 , to loose the latchet of the shoe, Mar. 1. 7. and John 1. 27. that Loosing, being in order to taking it off; Or else 2 ^lie , as Lu. 10. 4. 〈 in non-Latin alphabet 〉 to carry shoes was ordinary in journeys, so might it fitly be the Disciples office to do so, and so either way the meaning of the Baptist 's speech is, that he was unworthy to be Christ's Disciple, for the Disciples of any Prophet among the Jews were to serve him as his Ministers, to perform to him his ordinary necessary services; so Joshua was unto Moses, Exod. 24. 13. and in Josephus l. 1. So Elisha ministered unto Elias, 1 Kings 19. 2. and poured water on Elias hands, (this being set down as the Disciples office among their Constitutions) and so when Christ saith, he was among them as he that ministers, Luke 22. 27. that of ministering, refers to the office of a Disciple. And so when they are called the sons of the prophets, it is in the Hebrew notion, wherein 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , sons and servants, or ministers, are all one.

V. 12. Fan ] 〈 in non-Latin alphabet 〉 signifies a winnowing instrument, 〈 in non-Latin alphabet 〉 , a piece of wood, by which they separate the wheat from the chaff, saith Hesychius. The Hebrew reads 〈 in non-Latin alphabet 〉 ventilabrum from 〈 in non-Latin alphabet 〉 dispersit, ventilavit, referring in general to Winnowing or holding up to the wind, but not peculiarly to the manner of doing it. The Syriac hath 〈 in non-Latin alphabet 〉 raphsho, and so the Arabic also. In which languages the word is said to have two significations, 1. to note a shovel, or such like instrument, with a broad head, as a paddle, &c. wherewith the surface of the earth is plained or pared. So 'tis in the Arabic proverb, Men all rapsh el all arsh, from the shovel to the throne, from the meanest profession to the greatest dignity; 2. (as Jesu Bar Ali defines it) an instrument with a broad head, wherewith corn is moved or winnowed, or stir'd up, to cleanse it. Accordingly the Greek 〈 in non-Latin alphabet 〉 Hesychius expresses first by 〈 in non-Latin alphabet 〉 , and then 〈 in non-Latin alphabet 〉 , saith he, is 〈 in non-Latin alphabet 〉 . an instrument with teeth, and again he explains it by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 he defines to be 〈 in non-Latin alphabet 〉 , a spear, or pike, having three teeth or sharps, a three-tooth'd pitchfork, used to stir, or throw up corn, when they make up their floors; and in another place, he makes it all one with 〈 in non-Latin alphabet 〉 , which being by the Grammarians said to be 〈 in non-Latin alphabet 〉 , i. e. 〈 in non-Latin alphabet 〉 , that which hath three darts, quod tres cuspides habet, it appears to be directly all one with 〈 in non-Latin alphabet 〉 . The result of all this Grammatical discourse is this, hat the word 〈 in non-Latin alphabet 〉 here is set to denote that 〈 in non-Latin alphabet 〉 , that instrument with teeth, some what like our pitchfork, with which they managed the business of Winnowing their corn stirring it up, that the chaff, when the corn is out of it, having no weight in it, may be driven away with the wind if there be any, and if there be none, they had an instrument, as we have now sails to make a wind, and then that blows away the chaff without any other helps, then of stirring it up, that the wind may have force on it. Thus Isa. 30. 24. the corn is said to be winnowed 〈 in non-Latin alphabet 〉 (which, saith Kimchi, signifies Pala, quâ grana, per spatium longiusculum in ventum illata, à ventilatore purgantur, (as Mr. Fuller renders him) and accordingly we render it a shovel ) 〈 in non-Latin alphabet 〉 and ( with the fan, we read, i. e.) with that instrument here spoken of, that stirs up the corn for the wind, that that may drive all the dust and chaff away; the word that the Hebrew here useth. This is distinctly and properly the manner of the 〈 in non-Latin alphabet 〉 , the thoroughly cleansing of the threshing floor, which here follows. For so at this day in those parts under the Turks dominion (and also in Spain, where, by the inhabiting of the M • ors, who are bastard-Jews, many Jewish customs are retained) the Threshing-floor is in an eminent place in the open field, large enough to be compared with that of Araunah, 2 Sam. 24. where David built an Altar. Thither, after gathering their corn, they bring it, then have they a pair of wheels of iron, joined with an axle tree, and dented, or toothed, like a saw, and sometimes an heavy board or plank, about the bigness of an ordinary door, driven on the lower side, full of sharp stones, or pieces of flints (the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Isa. 41. 15. which the Greek renders 〈 in non-Latin alphabet 〉 , and Isa. 28. 27. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 the threshing instrument, and the cart wheel ) and one of these the oxen draw over it, so at once with their feet treading out the corn, and with these breaking the straw into small parts, which is the ordinary food for their cattle all the year. This they take away and put up in bags. As for the Ch • ffe the wind drives that away, as 'tis Psal. 1. 4. and Job 21. 18. and Isa. 41. 16. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , thou shalt winnow them, and the wind shall take them. Only in case of the winds turning, when they fear that it will bring all the chaff back again upon the floor, they put fire to it at the wind-side, and that creeps on and never gives over till it hath consumed all the chaff, and so is a kind of 〈 in non-Latin alphabet 〉 here, a fire never quenchable, till it have done its work. To this description of their practice many places in the Old Testament agree. The threshing the mountains, Isa. 41. 15. refers to the custom of Threshing-floors in such eminent places, and so setting the hills as chaff, winnowing or dispersing them as chaff upon a hill, and the wind carrying them away v. 16. So Jer. 4. 11. a dry wind of the high places in the wilderness, not to winnow, nor to cleanse, even a full wind from those places, &c. a full wind, in stead of Winnowing or cleansing the Wheat from the Chaste, carrying all away. So Prov. 20. 21. 'tis said of the wise King; that he scattereth the wicked, and bringeth the wheel over them, scatters them as he that Winnows, and that he may do so, brings first upon them the Wheel or Threshing instrument. The same 〈 in non-Latin alphabet 〉 wheel, that we had even now in Isa. 28. 27. joined with the threshing instrument. And Psal. 83. 13. O my God make them like a wheel, and as the stubble before the wind, both parts refer to this custom also; make them, as a Threshing wheel is wont to make the Corn, driving one part from another, and then the wind comes, and drives away the stubble and chaff, and then follows, as the flames consume the mountains (that is, set the Chaff on the mountains on fire, and burn it, lick it quite up) persecute them so with thy tempest, &c. so Isa. 5. 44. as the fire consumeth the stubble, and the flame devoureth the chaff. According to this notion of Winnowing, and Burning the chaff, this verse accords with the general matter of John the Baptist's preaching, viz. Christ 's rich promises of all merciful reception, and preservation to those that shall repent, and receive the Gospel, and threatening of all judgments upon the impenitent Jews, formerly expressed by the kingdom of God approaching, and again by the axe laid to the root of the tree, ready to hew it down, and that attended with casting into the fire, as here the chaff is with burning with fire unquenchable. And so it was fulfilled on the Jews even in this life (as it was oft foretold) the godly true Penitents that received Christ, through these tribulations, were preserved, when the rest that could not bear, or hold out the trial, all that the wind of temptation, false doctrine, &c. carried away, were generally destroyed, the corn laid up in a garner, and the chaff devoured with the fire.

[ k] V. 16. Like a dove ] That the Spirit came upon Christ in the body or shape of a Dove, cannot, I think, be concluded from this place, nor from the parallel Mar. 1. 10. but only that the Spirit descended, and came, or lighted on him, as a Dove uses to do on any thing, first hovering and over shadowing it. And whereas 'tis added by Saint Luke, 〈 in non-Latin alphabet 〉 , that will be best rendered in, or, with a bodily appearance, and joined with 〈 in non-Latin alphabet 〉 , i. e. the Spirit descended so, as might be (and was really) seen ( 〈 in non-Latin alphabet 〉 in Matthew, and Mark, he saw him descend ) 〈 in non-Latin alphabet 〉 as it were a dove, i. e. as a Dove visibly descends, and lights on anything, or, in a manner somewhat resembling a dove (so 〈 in non-Latin alphabet 〉 signifies, as Acts 2. 3. the divided tongues 〈 in non-Latin alphabet 〉 , as it were of fire ) doth not denote them to be of fire, at least to have the effects of fire, burning, &c. but either in the color, or form like that of fire) not defining any shape, wherein the Holy Ghost appeared. That the Holy Ghost both here and in other places did Visibly appear, there is no doubt; That he did in the case of Mary, at the time of her Conception of Christ, 〈 in non-Latin alphabet 〉 come upon her, and 〈 in non-Latin alphabet 〉 overshadow her, is affirmed Luke 1. 35. and that is perfectly agreeable here to this of descending 〈 in non-Latin alphabet 〉 a Dove uses to do, when it comes down and visibly lights on anything. Nay other glorious appearances of God are expressed in other places, in the same manner, as when the bright cloud (i. e. an appearance of shining light, as broad as a cloud) 〈 in non-Latin alphabet 〉 , Mat. 17. 5. thus hovered over or overshadow'd them. So again Mark 9. 7. Luke 9. 34. and accordingly in the Tabernacle were the Cherubims of glory, those officers or ministers of this appearance of God, overshadowing or hovering over the propitiatory, or covering of the Ark, Heb. 9. 5. And so 2 Peter 1. 17. This Voice at this time delivered [ This is my beloved son, &c. ] is said to have come from the magnificent glory ( gloria majestaticae praesentiae, the glory of the majestatick presence, so frequent in the Targum ) i. e. from this Cloud, where the Angels were, and wherein Elias and Moses appeared, and so in the third verse of that chapter 〈 in non-Latin alphabet 〉 glory, seems to denote the appearing of the Holy Ghost, as 〈 in non-Latin alphabet 〉 virtue, or power, Christ's aftermiracles; In the like manner, as we find 〈 in non-Latin alphabet 〉 spirit and 〈 in non-Latin alphabet 〉 power in other places, and as learned men, in rendering the Jewish writers, interpret 〈 in non-Latin alphabet 〉 God's inhabiting or appearing among us (ordinarily rendered glory ) by Spiritus sanctus the holy Ghost. But by all this there is no more expressed, but only the Manner of this appearance, or how he visibly was seen, or appeared to descend; but for the Shape wherein the Holy Ghost appeared, here is yet nothing expressed. That which seemeth most probable is this, That the holy Ghost took not on him here any bodily Shape, but yet appeared to be Present as God is said to be Present in any place in the old Testament, i. e.) by the appearance of Angels, which being the Courtiers of heaven, where they appear, there God is said peculiarly to be present. Hence it is, that the well Lahairoi, where the Angel appeared to Hagar, Gen. 16. 7. 14. is by the Jerusalem-Targum Gen. 24. 62. styled Beer (the well) ubi manifestata illi fuit praesentia Domini majestatica, where the majestatick presence of the Lord, or the presence of God in majesty, was manifested to her. And so the Sanctuary, where by the Cherubims, God exhibited himself, is called by the same phrase, Gloria majestaticae praesentia Domini, The Glory of the majestatick presence of the Lord, Gen. 40. 34. So in the delivering of the Law, which, the Author to 〈◊〉 Hebrews c. 2. 2. saith, was spoken by Angels, God saith Ex. 19. 11. the Lord will come down in the sight of all the people, and I have talked with you, c. 20. 22. Now how those Angels, the good Angels; the Courtiers of God, appeared, may be collected in general from their title, 〈 in non-Latin alphabet 〉 Angels of light, in reference to a lucid, shining, flaming appearance (as the Philosopher saith that if God would take upon him a body it would certainly be light) but more distinctly from the story of it, Mat. 28. 3. His appearance was as lightning, and his garment white as snow (as Luke 9. 29. 'tis said of Christ on mount Tabor, his clothing was 〈 in non-Latin alphabet 〉 , white and flashing as lightning doth) i. e. a bright shining cloud (such as in Exodus is called a cloud by day, but fire by night, a pillar of cloud Deut. 31. 15.) or fiery appearance in the midst of a white cloud, as of a garment, i. e. clothed or encompassed with it, which is directly 〈 in non-Latin alphabet 〉 , the lightsome cloud, even now mentioned: and so generally the Scechinah, by which the Hebrews use to express God's presence on earth, is rendered 〈 in non-Latin alphabet 〉 glory, from Exod. 24. 16. the glory of the Lord abode, &c. (see Note on Rom. 1. f. and c. 9. c. and Jo. 1. c.) and that glory generally expressed by Painters by the rays or beams of the Sun, or light, because that is the liveliest resemblance of it, as 'tis set down Luke 2. 9. 〈 in non-Latin alphabet 〉 , the glory of the Lord shone about them, which is added to the mention of the Angels coming to them. And so God's promise of coming to the people on Sinai the third day, c. 19. 11. is thus performed v. 16. there were thunders and lightnings and a thick cloud upon the mount. And agreeable to this it is, that in that other visible descent of the holy Ghost upon the Apostles, Act. 2. 3. 〈 in non-Latin alphabet 〉 , there were seen by them tongues parted or divided, as of fire, and it, i. e. the fire (or that so like fire, ) sat, or rested on every of them, That which appeared was cloven, or divided tongues as of fire, several flashes or beams as of fire, in the shape of tongues divided, as it is easy to conceive by a flame cleft asunder in many places, according to the natural motion of flames, of which every part as it extends it self in longitude, grows more Pyramidal, and so divides from the part next to it, and one of these divisions did, as it were, lambere, lick, and so rest upon the head of every of the Apostles, according to the Hebrews phrase or idiom, who for flame of fire, use 〈 in non-Latin alphabet 〉 the tongue of fire, Isa. 5. 24. because a flame is of that form, say they. Somewhat like this hath the appearing of Angels generally been in the Scripture, see Exod. 19. 18. where God descends on the mount in fire, gloria praesentiae divinae in flamma ignis, saith the Jerusalem-Targum, the glory of the divine presence in a flame of fire, which is but the explication, and rendered as the reason of what was said before v. 16. of the lightning and thick cloud, or thick cloud, or darkness, where God was, Gen. 20. 21. and therefore Psal. 104. 4. his ministers (i. e. Angels ministering to him) are said to be a flaming fire. Thus in the first mention of it Gen. 3. 24. the Jerusalem-Targum reads, gloriam divinae praesentiae supra duos Cherubinos collocavit, he placed the glory of the divine presence upon two Cherubims, where in the Hebrew we find the two Cherubims, and 〈 in non-Latin alphabet 〉 ( a flaming sword we read it, but it may perhaps be better rendered) a flame of sword, i. e. of separation, division, 〈 in non-Latin alphabet 〉 , for so the Hebrew 〈 in non-Latin alphabet 〉 which is rendered sword, signifies division, as is exemplified by Mat. 10. 34. compared with Luke 12. 51. where instead of 〈 in non-Latin alphabet 〉 sword in one, is 〈 in non-Latin alphabet 〉 division in the other, and then that 〈 in non-Latin alphabet 〉 , flame of division, or partition there (signifying that appearance to be a bright shining as of fire, and that parted one from another in many places, to turn every way, saith the text) will be somewhat answerable to the word 〈 in non-Latin alphabet 〉 divided, in the Acts, in respect of the division of the fire (that appeared) in several branches, but certainly in respect of the fire. By all that hath been said, the meaning of the words in this place may be conceived to be this, The heavens were opened to Christ, and the Spirit of God (himself invisible, and taking no bodily form or shape upon him) was by John seen to descend upon him as a Dove descendeth and lighteth on anything, or as it were a dove, that which appeared someway resembling a dove, with the wings spread abroad and hovering over one; viz. Angels, the token of God's, or the holy Ghost's presence, appeared in a bright shining cloud, or a flash of lightning in a cloud, and this stooped down upon him, and with that lightning thunder, and with that thunder a voice v. 17. (see Note on Acts 19. b.) And this as the solemnity of his Consecration, Imposition of hands, as it were, from Heaven, by which he received his commission to his Prophetick office, which he after communicated to his Apostles, in a manner somewhat like Acts 2. 2.

[ l] V. 17. Beloved son ] Those words of the Father from heaven, both here, and at the Transfiguration c. 17▪ [ 〈 in non-Latin alphabet 〉 , this is my beloved Son in whom I am well pleased ] were by him delivered with an intention, that they should be understood to relate to that Prediction, before delivered concerning the Messias, Isa. 42. 1. This will not so easily and so clearly appear by comparing these words with that Prophecy, either in the Hebrew, or the Greek, (because for beloved ] here, and c. 17. 'tis [ chosen ] there, for [ 〈 in non-Latin alphabet 〉 , In whom I am well pleased ] here, and c. 17. the Septuagint there have [ 〈 in non-Latin alphabet 〉 , My soul hath accepted him ] for [ 〈 in non-Latin alphabet 〉 , my son ] here, and c. 17. 'tis there in the Hebrew [ 〈 in non-Latin alphabet 〉 my servant, ] and in the Septuagint, 〈 in non-Latin alphabet 〉 , agreeable to that, though capable of being rendered my son also) as by comparing that of Isaiah with Mat. 12. 18. for in that place of Matthew, where those words of that Prophet are purposely recited, we find all these words [ 〈 in non-Latin alphabet 〉 , behold my son or servant, beloved—in whom my soul (i. e.) is well pleased ] which differ very little from those voices from heaven in this, and that other place, save that the [ 〈 in non-Latin alphabet 〉 ] of Emphaticall promise in the Prophet, is here changed into [ 〈 in non-Latin alphabet 〉 this is ] as fitter to point him out now present; and 〈 in non-Latin alphabet 〉 an Equivocal word for a son, or servant, is changed into 〈 in non-Latin alphabet 〉 which is a son only. To this may be added that one part of these words in Isaiah [ 〈 in non-Latin alphabet 〉 , I have given my Spirit upon him ] was here really supplied at this time, the holy Ghost coming visibly upon him, and in like manner [ 〈 in non-Latin alphabet 〉 , he shall declare judgment ] in the close of that verse, Isa. 42. 1. is equivalently supplied Mat. 17. 5. in [ 〈 in non-Latin alphabet 〉 Hear him ] he having then begun that office of declaring or preaching, which consequently was then to be heard by them.

Annotations on St. MATTHEW Chap, IV.

[ a] V. 1. The Devil ] The Hebrew 〈 in non-Latin alphabet 〉 , an adversary, may be taken either in the General, or else as it contains under it two Specificall notions, one of an adversary in foro, an accuser, and especially a salse accuser, the other of a treacherous person, that consults and studies to mischief others. In the General it is often met with, and applied to the Devil, our Enemy, indefinitely. In reference to the Specificall notions, it is accordingly rendered by the Septuagint, sometimes 〈 in non-Latin alphabet 〉 , accuser, sometimes 〈 in non-Latin alphabet 〉 , betrayer, and in 1 Mac. 1. 36. the word 〈 in non-Latin alphabet 〉 accuser, is used, where the sense, and the mention of the sore snare v. 35. enforceth and requireth 〈 in non-Latin alphabet 〉 , treacherous person, and yet our English renders it in the General (according to the more comprehensive nature of the Hebrew, to which it is answerable) an adversary. Thus in the New Testament doth the word 〈 in non-Latin alphabet 〉 prevail, and is commonly used to signify not in the Special, either a Calumniator, or, insidiator (though it sometimes signifies one of them perhaps the latter, John 6. 70. One of you 〈 in non-Latin alphabet 〉 , means to betray me, and the former Eph. 4. 27. Let not the sun go down upon your wrath, neither give place 〈 in non-Latin alphabet 〉 to the Calumniator, who is then wont to interpose, and widen the Breach, and so certainly 1 Tim. 3. 11. 〈 in non-Latin alphabet 〉 not Calumniators, and 2 Tim. 3. 3. and Tit. 2. 3.) nor yet the Devil under that one peculiar notion, as a liar or calumniator, but so as the Greek be of the same latitude with the general comprehensive Hebrew word 〈 in non-Latin alphabet 〉 , and as 'tis all one with 〈 in non-Latin alphabet 〉 enemy, and 〈 in non-Latin alphabet 〉 adversary, or plaintiff, and 〈 in non-Latin alphabet 〉 opposer, in other places, and so it may best be rendered Satan (retaining the Hebrew in the translation, as the Septuagint oft do) i. e. that evil spirit, which sets himself as an Adversary against all good men, and endeavors to do all mischief that he can.

[ b] V. 5. A pinnacle ] 〈 in non-Latin alphabet 〉 signifying literally a little wing, doth here note the exterior circuit of the top of the house, which compasseth it in (and is thence called 〈 in non-Latin alphabet 〉 Deut. 22. 8.) to keep men from danger of falling from the roof, and is therefore in the Law prescribed in their buildings, that thou bring not blood upon thy house. It is by the Grammarians explained by 〈 in non-Latin alphabet 〉 , and that defined to be 〈 in non-Latin alphabet 〉 , a kind of girdle on the top of the Temple to encompass it, which is clearly the battlement, not the pinnacle, see Note on c. 10. i.

[ c] V. 7. Not tempt the Lord ] That the phrase of tempting God signifies not too much, but too little confidence, a diffidence, and incredulity, may appear by the several places, wherein the phrase is used. Thus the Israelites tempting of God in Exodus and Deuteronomy, is generally Doubting of God's care, and providence, and power, and wisdom, of which they had had so many arguments, and assurances, and promises from him. And so Num. 14. the tempting God ten times, v. 12. is all one with not believing him in all his signs, which he did in the midst of them, v. 11. and what that unbelief was, appears by their words ver. 2. Would we had died in Egypt, and, Wherefore hath God brought us into this land? thinking (it seems) that God would not go along with them, but permit them to be devoured by the people of the land (see v. 9.) So Psal. 78. their provoking, and tempting of God, v. 18, 19. is first their Doubting whether God could, and would prepare them a table, v. 20. give them bread, provide them flesh in the wilderness, v. 21. when by their own confession he had evidenced his Power & Will sufficiently in giving them streams of water out of the rock, and v. 42. they tempted God, &c. which is explained v. 43. by [ They thought not of his hand, and of the day when he delivered them,—how he had wrought his miracles in Egypt ] v. 44. i. e. by their forgetting, or not considering the arguments they had had for the believing, and depending on him: and so again, after he had cast out the nations, &c. done all for them imaginable, yet v. 57. they tempted the most high God, &c. so Isa. 7. when Ahaz saith, he will not tempt the Lord, the words signify, that he needed no farther arguments to ascertain him of the truth of what there was promised. Where yet Ahaz seems to have spoken Ironically, he will ask no more signs, believing the thing impossible, and therefore is reprehended by the Prophet for incredulity and wearying of God, and making it necessary for him to give a sign, v. 13, 14. And thus clearly the phrase is used in this place, where the Devil persuading Christ, by casting himself down from the Battlement, to make trial, whether God would deal with him as a Son, i. e. preserve him, or no, Christ that needed no such evidences of his being the Son of God, Mat. 3. 17. replies that this is that tempting God, which is forbidden in Deut. So Mat. 16. 1. and Luke 11. 16. the Pharisees asking a sign from heaven, to demonstrate that he was the Messias, are said 〈 in non-Latin alphabet 〉 , to tempt Christ, a note of their infidelity, and so censured by Christ, an evil and adulterous generation seeketh after a sign, Mat. 16. 4. and beyond the miracles which he had already done among them, he will now show those Pharisees no more, but only that great convincing one of his Resurrection from the dead v. 5. Sometimes this phrase is used in a notion a little different from this, not in relation to any promises of God, but of any other part of his Will revealed, & notes any act of infidelity, any contrariety to the revealed Will of God, whether in point of Doctrine, or Practice: Of Doctrine, so Acts 15. 10. When Peter had given them convincing evidences and arguments (from the example of God toward Cornelius ) that God required not the Christian Gentiles to be circumcised, he adds, Now therefore why do you tempt God, to lay a yoke, &c. i. e. your continuing to desire to lay that yoke on the Gentile Christians, after such evidences of God's Will to the contrary, is an act of infidelity, and a kind of tempting of God. So also of Practice 1 Cor. 10. 9. Neither let us tempt Christ, i. e. let us not by our provoking sins dare God, try his patience, whether he will make good upon us his threats against sin, so Mal. 3. 15. they that tempt God, are all one with the proud sinners, contumacious offenders, which are also said to weary him, c. 2. 17. Acts 5. 9. Why have ye agreed to tempt the Spirit of the Lord? i. e. to commit a sin, which is in effect a trying, or experimenting whether the Apostles, Peter, &c. had the Spirit of discerning their fraud or no, and consequently of punishing.

[ d] V. 15. By the way ] That which is here 〈 in non-Latin alphabet 〉 , is in the Greek Isa. 9. 1. (whence this verse is cited) 〈 in non-Latin alphabet 〉 , the rest that dwell by the sea side. Now for this whole place that is here cited out of the Prophet, and said to be fulfilled by that which here happened, it must first be remembered, what hath been said, Note on c. 1. k. That Prophecies, besides the literal sense of them, have sometimes another affixed to them, to which when they are accommodated, they are said 〈 in non-Latin alphabet 〉 , to be fulfilled, i. e. to have a more eminent accomplishment. And so here. For these words had in Isaiah c. 9. 1. a clear literal sense, belonging to that time, viz. That God having threatened by his Prophet a sore calamity to Judah and Jerusalem from Sennacherib King of Assyria, begins in these words a little to soften it, thus, Nevertheless the dimness (or mist, or twilight) shall not be to her, to whom the vexation shall be i. e. to Jerusalem which shall be thus afflicted) according to the first time, wherein he lightly afflicted the land of Zebulon, and the land of Naphtali, and the latter time, wherein he more grievously afflicted the way of the sea beyond Jordan, Galilee of the nations; i. e. this that shall befall upon Judah, though sharp, shall not be comparable to either of those two other; the First, the more tolerable of the two, when Zebulon and Naphtali &c. were carried into captivity by Tiglath-Phalassar King of Assyria, 2 Kings 15. 29. the Second, not them come, which should be much more heavy, when the rest of the tribes should be carried away by Salmanassar into Assyria, 2 Kings 17. The people that walk in darkness, i. e. Judah and Jerusalem, wasted and besieged by Sennacherib, have seen, i. e. should see, a great light, i. e. have an illustrious remarkable deliverance, the siege being raised by an Angel, and Sennacherib 's army destroyed, and to them that were in the shadow of death, i. e. expected verily to be destroyed, hath the light appeared, i. e. this deliverance is befall'n. This whole passage belonging to that matter, is here by the Evangelist applied to Christ's preaching in the borders of Zebulon and Naphtali, only by way of Accommodation. This preaching of his being the great light, and the state of ignorance, that before they were in the shadow of death and the darkness. All the difficulty is, to give any account, how this should here be applied to Zebulon &c. when in Isaiah they were not to have this deliverance but only Judah, and they were only mentioned to comfort Judah, that they were, and should be more terribly afflicted then Judah, and had none of the light, or comfort. But the account must be, that such Prophecies as these, thus accommodated to Christ, are accomplished in an higher sense, then that wherein they were literally spoken, and here this light, i. e. the preaching of Christ came and shone on these, as well as on Jerusalem, nay in the first place, before he went thither, and consequently in the application here, the great light is applied to them. (though in the letter of the Prophecy it belonged not to them.) Which being perfectly true, is all that is said by the Evangelist, only the words of the Prophet, not in the literal, but an higher sense, applied to them, by way of Accommodation, which differs from the citation of a testimony. To which this may also be farther added, that now that land of Zebulon and Naphtali was not inhabited by Israel, for they were carried captive, never to return again, 2 Kings 17. 20, 23. and none left but the tribe of Judah only, 18. and so that Prophecy that spake of the light shining to Judah, did here literally belong to them, i. e. to those of Judah, which after their return from Babylon inhabited these parts, which before belonged to Israel.

[ e] Ib. Galilee of the Gentiles ] That which is here 〈 in non-Latin alphabet 〉 is in Isaiah 9. 1. 〈 in non-Latin alphabet 〉 the circumference of the nations, or that part of Palestine which is farthest from Jerusalem, and hath the Nations round about it, from 〈 in non-Latin alphabet 〉 volvit, circumduxit, and so by the Targum 'tis rendered 〈 in non-Latin alphabet 〉 confinium, the confines of the Gentiles, because round about that part of Palestine, the Egyptians, Arabians, Phoenicians inhabited near the seaside, in respect of Traffick. Thus we find Gen. 14. 1. 〈 in non-Latin alphabet 〉 the King of the Nations, which will be confessed to belong to the Nations adjoining to that region, if you compare it with Jos. 12. 23. where though our English, out of some Hebrew copies, reads, the King of the Nations of Gilgal yet the Septuagint reading [ 〈 in non-Latin alphabet 〉 ] show that they read 〈 in non-Latin alphabet 〉 the King of the nations of the confines, such were the Tyrians, Sidonians, and other Gentiles, and accordingly we read that King Solomon gave twenty cities in that part to Hiram the King of the Tyrians, 〈 in non-Latin alphabet 〉 in the land of the confines, 1 Kings 19. 11. Thus Jos. 13. 2. we read 〈 in non-Latin alphabet 〉 of the Philistines, where the Targum reads 〈 in non-Latin alphabet 〉 the confines again, the Septuagint 〈 in non-Latin alphabet 〉 borders, and Joel 4. 4. Tyre and Sidon, and all the 〈 in non-Latin alphabet 〉 circumambient regions of the Gentiles, where though the Greek reads, as here, 〈 in non-Latin alphabet 〉 , Galilee of the Gentiles, yet the Targum more exactly 〈 in non-Latin alphabet 〉 the confines, or that part of Palestine, which bordereth on the Nations. And so when the Evangelist S. Luke had said, that Jesus returned into Galilee c. 4. 14. he adds, And the fame went out 〈 in non-Latin alphabet 〉 , through all the ambient region, so again v. 37. there went a noise of him 〈 in non-Latin alphabet 〉 , i. e. into all that circumambience of the Gentiles; And so saith Josephus of the Galileans 〈 in non-Latin alphabet 〉 they are encompassed with so many other strange (or heathen) nations. These ambient Nations are meant by 〈 in non-Latin alphabet 〉 the way of the nations c. 10. 5. i. e. those ambient nations next to Galilee, Tyre, &c. in opposition to Judea there expressed by [ the house of Israel. ]

Annotations on S. MATTHEW Chap. V.

[ a] V. 1. Disciples ] The word 〈 in non-Latin alphabet 〉 signifies a scholar, or learner, that hath entered into any school of knowledge, the relative to a Master or teacher; And though the Twelve, which were afterwards Apostles, be ordinarily known by this title of 〈 in non-Latin alphabet 〉 the disciples by way of excellence, yet doth it not from thence follow, that those Twelve were the only Auditors of this Sermon (or if they had been, that the doctrine here preached belongs only to Apostles, and their successors in the Church, because those very Twelve, were as yet but 〈 in non-Latin alphabet 〉 learners, not Apostles, till they were sent out to preach, Mat. 10. 1. and after to govern and rule the Church in Christ's stead) but rather the contrary, c. 7. 28. where at the conclusion of this Sermon, 'tis said, 〈 in non-Latin alphabet 〉 the multitudes (of his Disciples or learners, those that now heard, and received his doctrine, though perhaps not absolutely the 〈 in non-Latin alphabet 〉 c. 5. 1. the promiscuous multitude, the 〈 in non-Latin alphabet 〉 c. 4. 25. the many troops that followed him, but, I say, the multitudes of Disciples that believed on him) were astonished at his doctrine, 〈 in non-Latin alphabet 〉 , for he taught them: thus Luke 6. 17. it is set down distinctly 〈 in non-Latin alphabet 〉 a multitude of Disciples (out of which, 'tis said, he chose twelve, v. 13. signifying that there were more Disciples then those twelve) in opposition to the 〈 in non-Latin alphabet 〉 , &c. the great multitude of people from all Judea, &c. that came to hear, and to be healed of him; So oft in other places, the word [ 〈 in non-Latin alphabet 〉 disciple ] is applied to all that entered into his school, as well as to the Twelve. So c. 8. 21. 'twas a Disciple which said, Lord, suffer me first to bury my father, but sure none of the Twelve, and so in many other places. From all which 'tis clear, to whom the doctrine and precepts of this Sermon belongs, as also who are the [ 〈 in non-Latin alphabet 〉 ye ] who are said to be the salt of the earth, &c. v. 13. not the Apostles peculiarly (for as yet there were none such) but all Christians, which were then in the world, and so in like manner all that should succeed them in that title, all that enter Christ's school, that profess his doctrine, and so follow him as obedient Disciples.

[ b] V. 5. The earth ] 〈 in non-Latin alphabet 〉 very often hath a peculiar Critical signification in the Gospels, and refers to the land of Judea, and here by being promised to the Meek and obedient, looks distinctly on the fifth Commandment, and in it on the Land, which the Lord thy God giveth thee, i. e. a fruitful prosperous being here on earth: which is here said to belong by promise of God peculiarly to the Meek; And though sometimes it proves not so, when in time of civil dissensions, the supreme Governors are resisted and perhaps overcome (for then the Meek or obedient conscientious subjects are commonly involved in the worst (because in the Princes) condition, are deprived of their part in this promise, turned out of their 〈 in non-Latin alphabet 〉 , inheritance or portion ) yet because this is an irregular and extraordinary case, (in respect of which this General rule is capable of exception) and because this is a particular trial, fit to befall a righteous man, to see whether his estate will tempt him out of his duty, and because the Godly man's 〈 in non-Latin alphabet 〉 , Temporal felicity, that is promised to him, is always with this reservation, unless it be fitter for his turn, that God make some experiments by afflicting of him (which, if he be found faithful in such trials, will increase his glory, and abundantly recompense the loss of this earth here, by the land of the living hereafter,) and because the Hundred fold promised in this life, i. e. the most fruitful Canaan-harvest, the 〈 in non-Latin alphabet 〉 the inheriting of this plentiful land, is dispensed 〈 in non-Latin alphabet 〉 with an allay or mixture of persecutions, therefore, I say, the truth of this promise still remains good, that the meek shall possess the earth, that obedience to superiors hath generally (though with the exceptions premised) the promise of this life, and on the other side the [ 〈 in non-Latin alphabet 〉 ] or cry, which, saith Procopius on Isaiah c. 5. 7. is the direct contrary to this murmuring, disobedience, sedition, &c. is there, saith he, the peculiar cause of desolation, even of Temporal infelicities.

[ c] V. 8. See God ] The seeing God here may perhaps not look so far off, as the Beatifical vision in another world, but be first fulfilled in the work of Grace, in opening our eyes to behold the wonderful things of God's law, for this belongs peculiarly to the purity of heart, as that excludes both hypocrisy and uncleanness, filthiness of the flesh and spirit. Thus, saith Origen, did God exhibit himself to be seen of Abraham, Isaac, and Jacob, not to the eyes of their Bodies, 〈 in non-Latin alphabet 〉 , to the pure heart, contra Cels. l. 1. p. 285. Many excellent Discourses toward this purpose we have from the light of Nature among the Pythagorean Philosophers, Porphyry, Iamblichus, Plotinus, Marinus, when they speak of their 〈 in non-Latin alphabet 〉 , particularly in Hierocles his pref. on the Golden verses.

[ d] V. 9. The Peacemakers ] The word 〈 in non-Latin alphabet 〉 to do, or work, in sacred dialect, doth oft signify the habit or bent of the mind, with the consequent actions; so [ 〈 in non-Latin alphabet 〉 ] to commit, or live indulgently in sin, and [ 〈 in non-Latin alphabet 〉 ] to have a sincere inclination or resolution of mind (which is never sine effectu, utterly ineffectual) toward righteousness, as that signifies the practice of Christian virtues. Thus 〈 in non-Latin alphabet 〉 , James 3. 18. they that work Peace, are peaceable minded men, and so proportionably the compound [ 〈 in non-Latin alphabet 〉 ] peace-makers, is used in this place in the same signification. As for the 〈 in non-Latin alphabet 〉 , (which follows,) they shall be called sons, that must be rendered according to the importance of the word 〈 in non-Latin alphabet 〉 to be called, i. e. to be, mentioned on Mat. 2. k. (And so 'tis used 1 John 3. 1.) and 〈 in non-Latin alphabet 〉 , sons of God, both here and v. 45. are they which partake of (and resemble him in) some special divine excellencies (as sons of God are imitators of him, Eph. 5. 1.) such as peaceablemindednesse here; Just as 〈 in non-Latin alphabet 〉 sons of Mars, are good soldiers, and sons of Neptune, men of a savage and tyrannous disposition. And so 'tis observable that John 8. 39. the 〈 in non-Latin alphabet 〉 to do the works, and 〈 in non-Latin alphabet 〉 being willing; or delighting to do them, v. 44. are evidences of Sons.

[ e] V. 11. Shall revile you ] As [ 〈 in non-Latin alphabet 〉 , they shall call his name, ] c. 1. 23. signifies his name shall be called, (and so in other places there noted) so here [ 〈 in non-Latin alphabet 〉 ] when they shall persecute, and revile you, signifies when ye shall be persecuted, &c. and v. 12. [ 〈 in non-Latin alphabet 〉 , for so they persecuted the Prophets, (without any intimation who the Persecutors were) is, so were the Prophets before you persecuted. See Note on Luke 16. 9.

[ f] V. 13. Have lost its savor. ] The Hebrew word 〈 in non-Latin alphabet 〉 signifies two things, first 〈 in non-Latin alphabet 〉 , insipidum, unsavory, and then, by a Metaphor, 〈 in non-Latin alphabet 〉 foolish; and here one of those is taken for the other, and so [ 〈 in non-Latin alphabet 〉 ] used for being saltlesse, insipid, unsavory, 〈 in non-Latin alphabet 〉 , having lost all its saltness, all of that quality that belongs to that creature.

[ g] V. 17. Law. ] The use of the word 〈 in non-Latin alphabet 〉 law ] in the New Testament is very observable, and the several notions of it may perhaps be reducible to two heads: for first it signifies in one general notion the whole way of economy among the Jews under the Old Testament (taken precisely by itself, without opposition to the reformation wrought after by Christ, ) that way that men were then put into, in order to their eternal weal. Thus in this chap. v. 17. I came not to dissolve the law, &c. but 〈 in non-Latin alphabet 〉 to perfect it, i. e. not to destroy or pull asunder that former fabric under the Old Testament, but to reform and improve it in some things wherein it may be better; And so v. 18. when he saith, One Iota or title shall not pass from the law, till all be done, i. e. till the end of the world (and again v. 19. when of him that looseth any of the least of these commandments, he saith, that he shall be the least in the kingdom of heaven ) 'tis clear that the law there signifies the Old Testament-course; the religion of the former age, which indeed Christ came to review, and reform, to bring substance instead of shadows, to make clearer revelations, clearer or higher promises and precepts, (which he calls 〈 in non-Latin alphabet 〉 to fill up ) but not 〈 in non-Latin alphabet 〉 to pull asunder or dissolve it; This Justin Martyr excellently sets down in his discourse with Tryphon the Jew. Somethings there were, saith he, (not only permitted, as that of divorce, &c. but) 〈 in non-Latin alphabet 〉 ordained and appointed you, 〈 in non-Latin alphabet 〉 , because of the hardheartednesse of that people, as Circumcision, and other such outward observances, to interpose some checks, or stops in their course of carnality, and impiety, that they were so bent to, that they would not mind the 〈 in non-Latin alphabet 〉 , those eternal and natural rules of justice and piety. Now these things being thus required of them by the Law of Moses, they again abused contrary to God's design, placed all piety in those external performances, and neglected the natural justice and piety signified, and meant by God to be secured, and not betrayed by them. This therefore Christ comes to reform, to require the substantial duties instead of the shadows that darkly signified them, and all the changes wrought by Christ were of this nature, Reformations; And so, we know, pulling out weak or broken Timber in a building, and putting in better and stronger, is not pulling down of a house, but only repairing it; so far was Christ's design from destroying of it. And it is observable that in that place of v. 17. the Prophets are added to the Law, and so both in that, and many other places, the Law and the Prophets together signify the religion of the former age, simply taken as that differs from Christianity, which was the altering some things in it to the better reforming and mending of it; so Mat. 7. 12. This is the law and the prophets, i. e. this is a prime part of the Jewish religion or doctrine, and c. 11. 13. the Prophets and the Law prophesied till John, i. e. the Jewish religion continued in every part till John the Baptist; and Luke 16. 16. the same is again repeated, and Matth. 22. 40. all the law and the prophets ] i. e. the whole doctrine of that religion. Thus Mat. 12. 5. & 22. 36. and 23. 23. Luke 2. 22, 23, 24, 39. Luke 10. • 6. and 16. 17. and 24. 44. and so generally throughout all the Gospels, and most places in the Acts it signifies, viz. the religion of the Jews; only with this difference, that sometimes the context pointeth to one part of it, sometimes to another, but to any of these parts still, as they are in conjunction with the other parts, and so with the whole body of their religion. In the Epistles (and perhaps in some of the places of the Acts, as when there is mention of 〈 in non-Latin alphabet 〉 , Zealots of the law, and the like) some variation may be observed, and that will give us the second notion of the word, as 'tis set opposite to the Gospel. For though Christ had told them, and that most truly, that he came not to destroy the law, but only to reform and perfect it in all respects, yet such was the blindness and obstinacy of the Jews, and their zeal for every ceremony in the Law, and their pride in discriminating themselves from all other men, by that privilege of having and observing the Law just as 'twas given to Moses (i. e. the Jewish religion in every title) that when Christ would make reformations, telling them the true significations of their types, and giving them substance for shadows, they looked upon Christ and his Disciples after him as enemies of the religion of the Jews, and set up their more imperfect legal observances (which were only burdens to exercise, and employ them in time of their minority, and had nothing of real good in them, and might well be left off, especially when God in Christ declared his will that they should, and gave excellent, moral, substantial precepts instead of them) against all Christ's scheme, or form of reformation. Which dealing of theirs was the same in effect, as if that God, that first designed the frame of the Temple, should after appoint some little things to be altered in it (very much to the better, from that which was less to that which were more useful and agreeable) and to that end, to pull out some little pins, to take down some partitions, and the like, to take off Wood, and put Gold instead of it; and the people that first received that Temple from God (and observed, and valued it only for his sake) should now oppose the so useful alterations and reformations, as destructive to this Temple of God's erecting, and be zealous for the punctual retaining of that old form against God himself in this new designation. This was the practice of the Jews generally in Christ's time, nay even of a great number of those that had received and believed on Christ, for though they rejected not what he taught, but followed him, became his Disciples, took him for (and clave to him as) the Messias, yet many of them, (especially those that had anything of the Pharisee in them before their conversion) would have all the Mosaical rites observed by all Christians, Acts 15. 2. Which was in effect, as if they should accept of a reformation, and embrace all the new things which Christ brought in, but withal require to keep all the old ones too, those which he took out to put those in in the stead; Or as if he, that had his burden made easier by God, should call for his harder heavier burden again, and oppose God and all his faithful servants, nay persecute them (as the zealous Judaizing Christians, and Gnostics after did) because they would not agree with them to impose these heavier tasks on all men. How unreasonable this was is easily discerned; but however by this means it came to pass, that a great contention did in the infancy of the Church arise, betwixt the Judaizing zealots, and the Orthodox meek disciples of Christ. The former were for the observation and continuance of every ceremony of the Judaical law, obliging all the very Gentiles, as many as accepted of the faith of Christ, to undertake the observance of it, to be Circumcis'd, &c. The latter asserted the liberty of the Gentiles, who were never under that Jewish yoke, and for the Jewish converts, insisted on Christ's reformation, and consequently the abolition, and non-obligation of those shadows, which he had changed for that which was so much more excellent, Rom. 7. 4. The Judaizers yet farther pressed the great prerogative that the Jews had beyond all others, in having that Law of Moses, meaning by it that exact form, as it was given by him, and as that was opposed to Christ's reformation, or the same now review'd and reformed by Christ. Nay because the promises made to Abraham were by them supposed to belong to all the Jews, which stuck close to that old Mosaical form, and to none else, and to help them to justification, to the favor of God, and pardon of sins, Mat. 3. 8, 9. (though they lived in many sins unreform'd, and those such, as were of far greater moment, Mat. 23. 23. than the omitting the ceremonies of the Law could ever be deemed, which they so vehemently stood for) therefore they more and more enhaunsed and pressed the necessity of retaining every pin in the Temple, every ceremony of the Mosaical law, as it was before Christ's reformation; And with them the Gnostics soon complied, and generally inflamed the unbelieving Jews against all the Orthodox Christians, that did not: And against these Heretics, and those boasters of this Law, as a prerogative beyond all others, (these assertors of Moses 's old form against Christ 's review and reformation) the Apostles wrote the greatest part of most of their Epistles: And so in them, though the word be very oft used in the former notion for the Jewish religion, not as 'tis opposed to, but as 'tis perfected by the Gospel, (and that so often, that 'twere redious to name them) yet doth the word 〈 in non-Latin alphabet 〉 the law, and 〈 in non-Latin alphabet 〉 , the works of the law, many times signify (that, which I now set down for the second notion of the word) this old form of the Jewish religion (as it was, before it was reformed by Christ in those particulars forementioned) and that in opposition to the new form, as it now stands reformed, and heightened, altered and improved by Christ; Thus Rom. 2. 17. 〈 in non-Latin alphabet 〉 (speaking to and of the growing sect of the Gnostics, or Judaizers) He rests in, depends on, and boasts of the law, discriminates himself from all others, not only Gentiles, but Christians, which Judaize not, and though he commit gross sins against the very law, v. 21, 22. yet he thinks to be justified by being a punctual assertor of the external observances of the Law, against all things else even against God's own reformations. So Rom. 3. 20. By the works of the law no fl • sh shall be justified before him, i. e. by observation of the form prescribed by Moses, as it differs from Christ's reformation, or by bare observing the outward ceremonial without the inward substantial part of it, the circumcision without the purity, Rom. 2. 28, 29. For, as it follows, by that is 〈 in non-Latin alphabet 〉 , the discerning or acknowledging of sin; the law of Circumcision shows a man his o he commits, far from justifying him in the commission of it. So again v. 21. 〈 in non-Latin alphabet 〉 (as v. 28. 〈 in non-Latin alphabet 〉 ) without the law, or without the works of the law, i. e. without that punctual observation of the Mosaical form, the righteousness of God (or, God's way of justifying men) is manifested. Where 'tis observable, that this way of justifying 〈 in non-Latin alphabet 〉 , without the law, taken in this second sense, is said to be testified by the 〈 in non-Latin alphabet 〉 ] the law and the prophets, in the first sense; It being often intimated by them, that not the outward ceremony, but inward purity was that which is acceptable to God. So again v. 27. 〈 in non-Latin alphabet 〉 , the law of works ] opposed to 〈 in non-Latin alphabet 〉 , the law of faith, the outward to the inward law; where yet v. 31. having opposed them in that second notion, he makes them friends again in the first notion of the Law, In which, saith he, Christ did not abolish, but only perfect, and so establish the Law, heighten the former duties, and require more elevated performance of them, then was before believed to be under precept; and for the Ceremonial, change them from the external to the internal performance of them; and so likewise for the Judicial requiring the equity of them, i. e. that which among us is proportionable to that which appeared to be God's will among them, as far as the variation of circumstances makes prudent, or reasonable for us. So again, Rom. 4. 13. 〈 in non-Latin alphabet 〉 , the promise to Abraham was not by the law; The law there signifies the command of Circumcision, Gen. 17. 10. which being after the giving the promises to him, Gen. 12. 2, 7: and 13. 14. and 15. 1, 4, 6. and 17. 2. it could not be said, that that was the foundation of the promises made to Abraham; so Gal. 3. 17, 18, 21. and so Rom. 4. 14, 15, 16. So again Rom. 6. 14, 15. where [ 〈 in non-Latin alphabet 〉 , under the law ] under the Mosaical yoke of legal performances, such as Christ reformed and altered, is opposed to [ 〈 in non-Latin alphabet 〉 , under grace ] that state under Christ's reformation. So Rom. 7. 4. you are dead to the law, or, the Law to you, you are no more bound to it, and v. 6. we are freed from the law, i. e. from those parts of it, wherein Christ's reformation hath made a change. So Rom. 8. 3. 〈 in non-Latin alphabet 〉 , the unability and weakness of the law ] points to that second notion of the Law, before 'twas perfected by Christ. So Gal. 2. 16. three times 〈 in non-Latin alphabet 〉 , the works of the law ] in the same sense, as was explained, Rom. 3. 20. So again c. 3. 2, 5, 10, 11, 12. and in many more places in that chapter, (only with this light change, The Law without the mercy, or pardon of sin brought in by the Gospel, The Law taken alone, as Exclusive of the other, For by that, Cursed is everyone that continues not in all, &c. And in this sense is v. 13. the curse of the law, that punishment, that the Law brings on every sinner, and none but the Gospel frees us from.) So c. 4. 21. and c. 5. 4, 18. So 〈 in non-Latin alphabet 〉 , the law of commandments ] Ephes. 2. 15. (though 〈 in non-Latin alphabet 〉 , the law of a fleshly commandment, Heb. 7. 16. belong to another matter, speaking of Melchizedek and Christ typified by him, and denotes a law making provision for the mortality of Priests, appointing them in succession) that Codex or body of Commandments under Moses, before Christ's reformation. So Phil. 3. 6, 9. Heb. 7. 19. And because this Law of Moses was written and set down in the Scripture of the Old Testament, and so opposed in that respect to the law of Nature in the hearts of the Gentiles, and all men, (called 〈 in non-Latin alphabet 〉 the unwritten law ) therefore as the word 〈 in non-Latin alphabet 〉 or law is used, so in the same notions the word [ 〈 in non-Latin alphabet 〉 writing ] is used also. Sometimes in the first notion of 〈 in non-Latin alphabet 〉 , for the law or religion of the Jews. So Rom. 2. 27. 〈 in non-Latin alphabet 〉 , thee that hast literally observed the law of Moses, and art circumcised, and v. 29. (with a little change) 〈 in non-Latin alphabet 〉 , the circumcision in the spirit, not in the letter, or, writing i. e. the Spiritual circumcision purity of the heart, and not that outward commanded by Moses 's Law. So Rom. 7. 6. we serve in the newness of the spirit, i. e. according to this new reformed law, which looks most to inward purity, and not 〈 in non-Latin alphabet 〉 , in the oldness of the letter or writing, which required external circumcision, &c. So 2 Cor. 3. 6. God hath fitted and prepared us to be ministers of the New Testament, 〈 in non-Latin alphabet 〉 , not of the writing, but of the spirit, i. e. not of the Law, as it signifies the external body of the Mosaical constitutions unreformed, but of the Spiritual or Evangelical law, the law of faith, or, the law, as Christ hath reformed it, or the Covenant of mercy and pardon of sin under the Gospel: For, as it follows, 〈 in non-Latin alphabet 〉 , that law, as it is in Moses, unreform'd by Christ, brings death, but no life; Condemnation, but no Justification, or pardon unto the world; But the Spirit, i. e. this new reformed law, 〈 in non-Latin alphabet 〉 , gives life, enables to gain life, to come to Justification or salvation. And so again v. 7. 〈 in non-Latin alphabet 〉 , the ministration of death in the writing, i. e. in the Mosaical or written law, as it stands there unreform'd by Christ, and opposite to the 〈 in non-Latin alphabet 〉 , v. 8. the administration of the Spirit, i. e. this new, reformed, Evangelical law; which, either first, because it. comes nearer to the soul, and requires purity there, whereas the Mosaical law deals most in external purifications, or 2 ^lie because the Holy Ghost came down first on Christ, then on the Disciples, to confirm this new Evangelical course under Christ, in opposition to the former under Moses; or 3 ^lie because in this Evangelical administration there is Grace given to enable us to perform what is now required (and that Grace is a gift of God's Spirit, ) for one, or all these reasons, I say, it is called 〈 in non-Latin alphabet 〉 , the Spirit. Thus much in this place of the word [ 〈 in non-Latin alphabet 〉 law ] and (by occasion of that) of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 letter and spirit, which may help to the understanding of many places, and will not need to be repeated again, when we come to them.

[ h] Ib. To fulfill ] The Greek word [ 〈 in non-Latin alphabet 〉 ] is answerable to the Hebrew 〈 in non-Latin alphabet 〉 which signifies not only 〈 in non-Latin alphabet 〉 , to perform, but 〈 in non-Latin alphabet 〉 , to perfect, to fill up, as well as to fulfil; and so is rendered sometimes by one, sometimes by toother. And the Greek itself is so used in like manner; when it refers to a Word, or a Prophecy, then it is to perform, to fulfil, 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up, to complete, to perfect▪ Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers express by the similitude of a Vessel, that had some water in it before, but now is filled up to the brim; and again of a Picture, that is first drawn rudely, the limbs only and lineaments, with a cole or pen, but when the Painter comes to draw it to the life, to add the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 , then it is said to be filled up. This may farther appear by what Christ here adds, Except your righteousness, i. e. Christian actions, and performances, exceed the righteousness of the Scribes and Pharisees, i. e. go higher then that strictest sect of the Jews, and the Doctors among them thought themselves obliged to, or taught others that they were obliged, they shall not enter into the kingdom of God, pass for Christians here, or prove Saints hereafter. This same truth is at large exemplified in the remainder of this chapter, by induction of several particulars of the Law, first barely set down by Christ, and then with Christ's improvement added to them, in this form of speech, But I say unto you ] Thus when Rom. 8. 3. it is said that God condemned sin in the flesh, i. e. showed a great example of his wrath against sin, by what Christ suffered on the Cross for our sins, the reason of God's doing so, is rendered v. 4. that the 〈 in non-Latin alphabet 〉 , Ordinance of the Law, circumcision, &c, 〈 in non-Latin alphabet 〉 , might be perfectly performed in us, i. e. in a higher degree then by the Jews it was thought to oblige; And that it is the general interpretation of the ancient Church-writers, (especially the Greeks) down to S. Augustine, may appear by these few of a multitude of testimonies; Irenaeus l. 4. c. 27. Dominus naturalia legis non dissolvit, sed extendit, sed & implevit, Again, sed plenitudinem & extensionem, Again, superextendi decreta, & augeri subjectionem, And again speaking of Christ, adimplentis, extendentis, dilatantis, which are all the sense of 〈 in non-Latin alphabet 〉 here. So S. Basil on Psal. 15. calls Christ 〈 in non-Latin alphabet 〉 . See the Author of the Constitutions l. 6. c. 23. So in Chrysostom Tom. 3. p. 93. 〈 in non-Latin alphabet 〉 . And that Christ's giving of Laws was 〈 in non-Latin alphabet 〉 , and that Christ did not here recite all the Commandments of the Decalogue, because he meant not 〈 in non-Latin alphabet 〉 , So that it was then 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 . So Theophylact, that Christ came not 〈 in non-Latin alphabet 〉 . And 〈 in non-Latin alphabet 〉 , When Christ was come, our contentions became easier, wherefore we had also greater tasks, as having greater assistance afforded us. And 〈 in non-Latin alphabet 〉 , having a Law more sublime then the old Law, viz. the Law of Christ. And 〈 in non-Latin alphabet 〉 , We are not therefore free, that we may transgress the Law, but that we may transcend or exceed the Law; where instead of Christ's 〈 in non-Latin alphabet 〉 to fill up ] he sets 〈 in non-Latin alphabet 〉 to exceed and go beyond. And 〈 in non-Latin alphabet 〉 , He casts out the Law as inferior and less then the philosophy, or rule of living, given by the Spirit.

So Oecumenius, 〈 in non-Latin alphabet 〉 .