Annotations on the New Testament

Annotation on St. MATTHEW Chap. II.

[ a] V. 1. Wise men ] The Greek 〈 in non-Latin alphabet 〉 signifies not only those which in our ordinary dialect we call Magicians, i. e. Sorcerers, but also 〈 in non-Latin alphabet 〉 , in Hesychius, generally learned men, Students, & Professors of liberal sciences, especially of Astronomy, without any ill character upon them. These were then famous among the Persians, and were both their Kings and their Priests, and so among other nations also, but especially the Eastern, and were at that time honored and known for the study of good learning, and so the [ 〈 in non-Latin alphabet 〉 , of, or from the east ] is perhaps to be joined with 〈 in non-Latin alphabet 〉 the wise, or learned men of, or from the East ] (as 〈 in non-Latin alphabet 〉 the Jews of, or from Thessalonica, Act. 17. 13.) not to the word [ came ] as if they came from the East of Jerusalem thither. These are by an Antient Commentator on Plato mentioned under the name of Chaldeans, those so much famed for skill in Astronomy. Now the Time of their coming to Bethlehem when it was, is not distinctly known, but may be concluded not to be the twelfth day from his birth, not only by the distance of Bethlehem from their homes, but especially by one circumstance which is recorded. 'It is here said that immediately after these wise men's departure, the Angel appeared to Joseph, v. 13. and dispatched them into Egypt, which could not be before the time of Mary's purification, for then saith S. Luke, they went up to Jerusalem, Luk. 2. 22. which cannot be supposed to be after their going into Egypt, nor betwixt the departure of the Magi, and their going thither, for that had been to throw themselves into Herod's hands at Jerusalem, which they were commanded to avoid, by going into Egypt. From Jerusalem it seems they returned to Bethlehem, and there dwelt in an hired house, till after the coming and departing of the Magi, and therefore the tradition which makes the Epiphany, the twelf day from the day of the Nativity, may mean it of that time twelve-month (according to which it is, that upon exact enquiring the time of the stars appearing, Herod v. 16. appoints the killing of all children from two years old and under, which probably he would not have done, if they had told him that the star appeared but few days since.) Or else secondly, the word 〈 in non-Latin alphabet 〉 signifying appearance, may denote the time of the first appearing of the star to them in their countries, v. 2. differing from that other appearance, v. 9. and that might well come to be exactly known by the Church, from the intelligence that was given by the Magi, v. 7. and that might be the very twelfe day after Christ's nativity. But then thirdly, the Greek 〈 in non-Latin alphabet 〉 is the word to signify Christ's appearance in the world, the Nativity, which is mong the Ancients commonly so styled; 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the appearing simply, or the appearing of God; and the feast of the Nativity being celebrated twelve days, of which the first and the last, according to the custom of the Jews in their feasts were high, or chief days of solemnity, each of these might fitly be called 〈 in non-Latin alphabet 〉 , Epiphany, in that sense, and not only referring to the star, though not excluding but containing it also, as a special circumstance belonging to the nativity.

[ b] V. 2. King of the Jews ] Whether the Angel of God had appeared to those Magi, & told them that such a person was born, who was, or, should be king of the Jews (and that in an extraordinary manner, the Messias whom that Nation did according to Prophecies fully expect about this time) is utterly uncertain, being neither here, nor anywhere else distinctly affirmed. Yet some way of revelation may probably be conjectured, or supposed, by their calling him the King of the Jews, which they could not read in the star, unless either the prophecy of Balaam, or some other of Daniel, &c. had directed them thus to apprehend, or unless the Angel had appeared to them, as he did to the Shepherds, Lu. 2. 11. saying, There is born to you this day a Savior, which is the anointed Lord (i. e. Prince, or, King here) in the city of David, i. e. (in another phrase, the same with this here) the King of the Jews, with an emphasis on [ the] The expected King, or, Messias. These Magi then having some way apprehended and believed thus much already, that this so honorable person, the desire of all nations, the expectation of the very Gentiles, was born, came to Jerusalem, and inquired for him, 〈 in non-Latin alphabet 〉 ; where is this King, which is born?

[ c] Ib. His star] His star signifies an extraordinary star appearing in the heaven, observed by those Magi in the field to differ from the ordinary stars of heaven, & some, way interpreted to them to be the Index or finger to point out this miraculous Birth, the 〈 in non-Latin alphabet 〉 to light him into the world. Concerning this it is observable which we find in Chalcidius in his Comment upon Plato 's Timaeus, who relating some portentous significancies of stars, adds, Est quoque alia venerabilior & sanctior historia, quae perhibet ortu stellae cujusdam insolitae non morbos, moresque praenunciatos, sed descensum Dei venerabilis ad humanae servationis rerúmque mortalium gratiam, quam à Chaldaeis observatam fuisse testantur, qui Deum nuper natum muneribus venerati sunt. There is also a more venerable and sacred history (the Gospel, no doubt) which mentions the rising of one extraordinary star, by which was foretold, not the diseases and (tempers, or,) manners of men, but the descent of a venerable God (or of a God, who is to be revernced) in favor to the preservation of men (or, salvation, as it seems he collected out of the word 〈 in non-Latin alphabet 〉 in S. Luke 2. 7.) and the benefit of mortals here below, which star they testify the Gospel again) to have been observed by the Chaldeans, (the Magi, v. 1.) who came to this God which was newly born and worshipped and presented him.

[ d] Ib. In the East ] These observers learned in Astronomy & curious in their daily beholding the rising and setting of the stars, saw at this time a Star rise, which they never had seen before, and were amazed at it, as at a new prodigious sight, which did certainly presage something of great consideration. This rising of the star may possibly be signified by 〈 in non-Latin alphabet 〉 here, and [ 〈 in non-Latin alphabet 〉 ] be rendered not [ in the East ] either here, or v. 9. but [ at the rising of it ] or [ when it arose ] and that it should be so rendered, may be guessed by the ortu stellae, &c. in Chalcidius out of the sanctior historia, i. e. out of this Gospel, and tis observable to this purpose that among the Greek Astronomers, the rising of stars is called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , (as 〈 in non-Latin alphabet 〉 , the rising of the sun, Apoc. 7. 2.) and the setting of them 〈 in non-Latin alphabet 〉 , but the East is commonly expressed in the plural number 〈 in non-Latin alphabet 〉 , as tis here distinctly, v. 1. and the West 〈 in non-Latin alphabet 〉 , and so they are used Mat. 8. 11. they shall come 〈 in non-Latin alphabet 〉 , and so Lu 13. 29. and Mat. 24. 27. All this put together would make that of [ 〈 in non-Latin alphabet 〉 , at the rising of the star both here, and v. 9. a probable rendering, but because 〈 in non-Latin alphabet 〉 in the singular doth once signify the East. Rev. 21. 13. and because the 9 ^th verse seems to set down the several places of the Stars appearance, now just vertical to the house where Christ was, as before 〈 in non-Latin alphabet 〉 , which seems to denote the place, where they first saw it, and whence they came, v. 1. It may therefore be rendered [ in the East ] in both places.

[ e] V. 6. In the Land ] The word 〈 in non-Latin alphabet 〉 is the nominative case, and here signifies that portion (i. e. a part of it) which belonged to the Regal tribe, (as c 4. 15. 〈 in non-Latin alphabet 〉 , is the portion of Zebulon and Nephthalim ) and though it were a town or city, yet it is capable enough of that appellation, as the city of the Sodomites, and of those of Gomorrhah, is called by the same word, 〈 in non-Latin alphabet 〉 , &c. c. 10. 15. and is vulgarly rendered the land, clearly the city of Sodom.

[ f] Ib. Not the least ] Some doubt hath been of the agreement of this phrase [ 〈 in non-Latin alphabet 〉 , thou art by no means the least ] with the Hebrew Mich. v. 2. 〈 in non-Latin alphabet 〉 which the Septuagint render 〈 in non-Latin alphabet 〉 , and the Vulgar, Parvulus es, thou art little. But M. Edward Pocock, a great Master of the Oriental languages, hath evidenced out of many learned Grammarians that this word 〈 in non-Latin alphabet 〉 , little ) signifies also the quite contrary, and is used for Primaria, Judex, Princeps, Magistratus, all great ones: So Jer. 48. 4. Rabbi Tanchum renders 〈 in non-Latin alphabet 〉 his Princes and Governors; And so the Chaldee Paraphrast there, 〈 in non-Latin alphabet 〉 his Sultans, or Rulers: So Ebn Jannahium a learned Grammarian, affirms of 〈 in non-Latin alphabet 〉 that it is one of the words, that signify contraries and cites Zach. 13. 7. where 〈 in non-Latin alphabet 〉 , saith he, signifies Nobles and Princes. And so the Author of the Hebrew-Arabic Glossary sets 〈 in non-Latin alphabet 〉 Sultan, Ruler, or Prince, for one of the significations of 〈 in non-Latin alphabet 〉 , and so in that place of Zacharias, the Septuagint render it 〈 in non-Latin alphabet 〉 Pastors, and the Syriac 〈 in non-Latin alphabet 〉 Superiors, and the Arabic Pastors or Rulers. Many words of that sort, which have such contrary significations, Mr. P. hath collected, to confirm this interpretation.

[ g] Ib. Princes ] Instead of the Hebr. word in Mi. 5. 2. rendered [ the thousands ] the Evangelist hath here set 〈 in non-Latin alphabet 〉 Rulers: The meaning of it will not be discerned, but by remembering a custom of the Jews, among whom the people was distributed by chiliads or thousands, so many in a town, or city, not that that number was so to continue, and not to exceed, but (as we see in our hundreds or wapentakes, which, as by the original of the view of Frank-pledge appears, was first an Hundred families precisely, but since hath much varied) only in relation to the first distribution. Hence it is, that such a division, or town, or city is in the Old Testament phrase called a chiliad or thousand, as in Micah it is, and Jud. 6. 15. where the ordinary translation reads [ My family is poor in Manasseh ] but the Hebrew rendered in the margin is [ My thousand is the meanest, &c. ] Of every such Division there was some Lord, or Cheif, under whom the whole multitude were, as under a Patriarch, or head of a family, and such was Gideon, Jud. 6. 15. when he saith [ My thousand ] and as it is ordinary for a King of any nation in Authors to signify not only the person of the King, but the whole people under him also; so here the 〈 in non-Latin alphabet 〉 , Rulers, in the Evangelist are the very same with the thousands in the Prophet, and each of them signify the towns or cities of Judah, such as Bethlehem was, which is here spoken of, as the place where the Messias was to be born, according to that in Micah aforesaid. Unto which also agrees that known Oracle, that ex Judea profecti rerum potirentur, Rulers should come out of Judea, which is mentioned both by Tacitus and Suetonius (and by them falsely applied to Vespasian ) and also by Cicero in l. 2. De Divinat. by Virgil in Eclog. 4. by Soudas in 〈 in non-Latin alphabet 〉 . Whereas the [ rerum potiri ] is the direct rendering of the Hebrew 〈 in non-Latin alphabet 〉 in Micah and 〈 in non-Latin alphabet 〉 here (in the sense wherein not only Homer calls Agamenon 〈 in non-Latin alphabet 〉 , and Xenophon also defines, 〈 in non-Latin alphabet 〉 , the two offices of a Pastor and a King are near, and answerable one to another; but wherein Ezekiel also describes the Regal power by that of Shepherds, c. 34. 23, 27. 34.) so the [ ex Judea profecti ] is the very literal rendering of the [ 〈 in non-Latin alphabet 〉 ] here.

[ h] V. 7. Enquired of them diligently] 〈 in non-Latin alphabet 〉 is to inquire diligently, 〈 in non-Latin alphabet 〉 , v. 8. but 〈 in non-Latin alphabet 〉 with an accusative of the thing, as 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , here signifies to learn exactly by enquiry, 〈 in non-Latin alphabet 〉 , to know exactly, saith Phavorinus, and 〈 in non-Latin alphabet 〉 , the accurate knowledge of anything saith Hesychius.

[ i] V. 11. Gold, &c. ] Among the gifts that Abraham gave to the sons of Chetura, there were (say the traditions of the Jews) Gold, Frankincense, and Myrrh, which he had received from the Kings of Sodom and Gomorrhah, as Epiphanius cites it out of them in the Exposition of the Cathol. Faith, and therefore (saith he) their posterity in Magodia, a region of Arabia, presented the same gifts to Christ at his Nativity.

[ k] V. 18. Rachel weeping ] That which is here cited out of Jeremy 31. 15. was there a Prophetick and figurative speech spoken of the captivity of Babylon, and the slaughter at Jerusalem (a city of the tribe of Benjamin the son of Rachel ) long after Rachel's death, who therefore did not really weep, but is set to express a lamentable slaughter, and so also it hath here a second completion in this killing of the Infants in Bethlehem; the people of the Jews being by an ordinary Synecdoche capable of the title of Benjamin, because in the breach of the Kingdom the two tribes of Judah and Benjamin make up that people, and therefore Rachel, Benjamins mother is also here figuratively brought in, lamenting this slaughter as of her children, and that the more properly, because she was buried in Bethlehem, Gen. 35. 19.

[ l] V. 23. A Nazarene ] That he should be called a Nazarene, as that signifies an Inhabitant of (or one that sprang from ) the city Nazareth, is nowhere found to be affirmed in the Prophets of the Old Testament. That which is here observable, is, 1. That there is an Hebraism ordinarily io be discerned in the word [ 〈 in non-Latin alphabet 〉 , he shall be called ] The Hebrew word 〈 in non-Latin alphabet 〉 signifies promiscuously a word and a thing, and is rendered 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , word, when it denotes a matter, or thing. So Exod. 8. 12. 〈 in non-Latin alphabet 〉 , about the word, i. e. the business of the frogs. So 1 Kings 14. 19. the rest of the acts of Jeroboam, are in the Hebrew 〈 in non-Latin alphabet 〉 , and v. 29. 〈 in non-Latin alphabet 〉 , the rest of the words. So Tob. 1. 1. 〈 in non-Latin alphabet 〉 , the book of the words, i. e. a Commentary or story of the actions. And so 1 Kings 11. 41. So Luke 2. 15. 〈 in non-Latin alphabet 〉 , this word, i. e. thing, which is done. So Acts 8. 21. Mark 1. 45. Luke 1. 37. By the same analogy and proportion the two words, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 [ to be called ] and [ to be ] are all one (as names and persons, Act. 1. 15. and Luke 6. 22. Revel. 3. 4. & 11. 13.) So Isai. 56. 7. and Mar. 11. 17. My house shall be called, i. e. shall be to all people an house of prayer, i. e. there shall be a Court, or Atrium in it for the Gentiles, as well as for the Jews; and so Saint Luke reads it 〈 in non-Latin alphabet 〉 , it is an house of prayer. So Isai. 9. 6. his name shall be called wonderful, i. e. he shall be a wonderful person, so Lu. 1. 32. he shall be called, i. e. he shall be the son of the highest, & v. 36. 〈 in non-Latin alphabet 〉 , she that is called i. e. that is barren and Apoc. 19. 13. his name is called, i. e. he is the word of God, and Mat. 5. 19. he shall be called, i. e. he shall really be the least, &c. So Gen. 21. 12. In Isaac shall thy seed be called, i. e. the seed to which the blessing belongs, shall be from Isaac. And accordingly here [ he shall be called ] is no more then [ he shall be ] Secondly, it must be observed that the Evangelist accommodates unto this matter (of his dwelling in Nazareth ) a title by the Prophet oft applied to the Messias, that of 〈 in non-Latin alphabet 〉 sur • ulus, a branch, and so (by that Hebraism ) the meaning of these words [ 〈 in non-Latin alphabet 〉 , he shall be called a Nazarean ] will be no more then this, [ He shall be that Netser in the Prophets] paraphrased in the Targum by 〈 in non-Latin alphabet 〉 Messiah, but by the Greek rendered 〈 in non-Latin alphabet 〉 , a flower, Isa. 11. 1. perhaps by a mistake of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 flos, leaving out the 〈 in non-Latin alphabet 〉 , or else in a wider acception of 〈 in non-Latin alphabet 〉 , for any branch, or plant. From whence, no question, it is that Phavorinus speaking of this word 〈 in non-Latin alphabet 〉 , besides the ordinary acceptions of it, adds 〈 in non-Latin alphabet 〉 , some use the word for a flower, referring to the Greek rendering of 〈 in non-Latin alphabet 〉 in Isaiah, but applying it to 〈 in non-Latin alphabet 〉 in the Evangelist, which no doubt signifies that learned Grammarians opinion, that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one. But beside this acception of the word for a branch or plant, it may also be observed that the radix 〈 in non-Latin alphabet 〉 signifying servavit, and God being called by a name coming from that radix, Job. 7. 20. Prov. 24. 12. it may also possibly intimate the title of Savior, which is so often given him in the Prophets, and which is the importance of 〈 in non-Latin alphabet 〉 and the Arabic Nazir a defendour or protector, according to which 'tis clear that Is. 60. where the Hebrew reads 〈 in non-Latin alphabet 〉 a branch, and the Targum 〈 in non-Latin alphabet 〉 a plant, the Greek reads 〈 in non-Latin alphabet 〉 keeper taking it for 〈 in non-Latin alphabet 〉 without points. But the former noration of the word, as it refers to the branch of the root of less, is that which is to be preferred in this place, and the meaning of the [ 〈 in non-Latin alphabet 〉 ] that by his dwelling in Nazareth he came to be styled 〈 in non-Latin alphabet 〉 or Nazaren, i. e. that true branch, of which the Prophets, Isa. 11. 1. Ier. 23. 5. & 33. 14. Zach. 6. 12. & 3. 8. Isa. 4. 2. had so often spoken. This I conceive to be the truest notion of the word 〈 in non-Latin alphabet 〉 , both because the Jews call Christ 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 from the Hebrew 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 , and because this only can be said to have been foretold 〈 in non-Latin alphabet 〉 , by the Prophets. Others indeed think it not improbable that it should refer to the word 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 , which signifies separavit. For thus also the Greek 〈 in non-Latin alphabet 〉 in 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 (which are indifferently used in the Gospels) would bear; and to this purpose it is observed, that when Gen. 49. 26. & Deut. 33. 16. Joseph is called 〈 in non-Latin alphabet 〉 one separated from his brethren, the Latin reads, Nazoraeus fratrum suorum: and it may be considered to this purpose, how fitly Joseph was a type of Christ, as he is represented to us in this chapter. As Joseph was by his brethren sold into Egypt, so is Christ by the persecution of Herod driven thither. As Joseph was separated from his brethren and cast out from among them, so was Christ for fear of Archelaus separated from his own tribe of Judah, and constrained to dwell in Nazareth of Galiles, whose name may denote that flight or separation: and lastly, as 〈 in non-Latin alphabet 〉 in Zacharias 7. 3. is used for an afflicted humbled person, one separate from the comforts of life, his daily bread, so is this appliable to Christ's being brought up in Nazareth, a vile place ( Can any good thing come out of Nazareth? ) and so a special part of Christ's humiliation to live there. This other account of the word I cannot further commend to the Reader; yet thought it not amiss to mention it, as it is. The former of the Branch ] is most commodious and satisfactory; All the difficulty is, how this dwelling in Nazareth should be said to be designed to the fulfilling of that prophecy, which refers not at all to his dwelling there. In answer to which, it is first to be remembered, (what was said on c. 1. note k.) that the word [ 〈 in non-Latin alphabet 〉 that ] is here 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 , and notes no more then this, that by this passage of story, those passages of the Prophets received a completion; and secondly that Prophecies are sometimes said to be completed or fulfilled, when strictly and properly (or in the primitive sense of the words of the Prophet) they are not fulfilled, but only in a large acception of them, so as by way of Accommodation they may be appliable to what is come to pass, or that the thing done may reflect or refer to such words in the Prophets, or bring them to the minds of men. Thus doth the Author to the Hebrews from the interpretation of Salem, of which Melchizedek (the Type of Christ ) was King, conclude Christ to be the prince of peace. Is. 9. And then why may not the Evangelist here from his dwelling in Nazareth (and so being capable of the title 〈 in non-Latin alphabet 〉 ) conclude as properly that the appellation 〈 in non-Latin alphabet 〉 that Isaiah foretold of him, did now appear to belong to him though not in that sense in which 'twas first affirmed of him, yet) by way of Accommodation? which it will do more discernibly, if it be considered, that as Cinnereth in Joshua (retained by the Jerusalem Targum, Num. 34. 15.) was after changed into Gennesareth the valley of branches, (and therefore Christ's abode and conversation was so much about that lake, by which he shown himself to be truly that branch so oft prophesied of) so in all probability that city in the tribe of Naphtali which is called En Hazor, Ios. 19. 37. was after contracted and lightly changed into Nazer and Nazareth to signify the city of the branch, or where the Messiah [ the branch ] should be brought up, and accordingly this becomes Christ's vulgar title, 〈 in non-Latin alphabet 〉 , Mat. 26. 71. Mar. 10. 47. Lu. 18. 37. 24. 19. John 18. 5, 7. and 19. 19. and seven times in the Acts, and 〈 in non-Latin alphabet 〉 (in the same notion) sometimes, Mar. 1. 24. 14. 67. 16. 6. and Luk. 4. 34.

CHAP. III.

1. IN those days came John the [note a] Baptist preaching in the wilderness of Judea]

[Paraphrase] 1. Now before Christ's entering upon the first part of his office, that of preaching the will of God, called his prophetic office (in which he continued till his crucifixion) it was necessary to set down the office of John the Baptist, who proclaimed his coming beforehand as his harbinger, or forerunner and at whose baptizing of Christ, the holy Ghost visibly descended on him, and consecrated him to this prophetic office. And thus it was, while Jesus continued at Nazareth, though many years after his first coming thither, John the Baptist preached in the desert called the desert of Judea (differing from other deserts mentioned in the Scripture, under the name of Maon, Engaddi, Ziph, the desert of Idumea, &c.) by a river side near Aenon and Salim.

2. And saying, [note b] Repent ye, for the [note c] kingdom of heaven is at hand.

[Paraphrase] 2. Nor giving them any new precepts of life, but charging them with their breaches against the rule or law which they had already, and accordingly saying to all that people, Reform, & mend your lives, for the kingdom of the Messias, so long looked for, is now approaching, and so the time that God shall come to execute most visible judgments on this land (even to an utter destruction, if ye repent not at this preaching of John and Christ) and withal bestow most eminent and remarkable preservations upon all penitent believers.

3. For this is he that was spoken of by the Prophet Isaiah, saying, the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

[Paraphrase] 3. And this according to that which Isaiah c. 40. saith, He shall preach in the wilderness of Judea, and the sum of his preaching shall be, The approach of the Lord's coming to receive his Kingdom, and upon his being rejected, coming with his hosts against the obdurate and rebellious, to destroy them that would not let him reign over them. See note c.

4. And the same John [had his [note d] raiment of camels hair, and a leathern girdle about his loins, and his meat was locusts and [note e] wild honey.]

[Paraphrase] 4. Wore a rough garment made of Camels hair (such as Elias had, 2 Kings 1. 8. and was thence called an hairy-man) or of sackcloth, Rev. 11. 3. agreeable to his being in the wilderness, and nothing to gird it to him, but (as Elias again) a p • ice of leather made of some beasts skin, and he eat nothing but either a larger sort of grasshoppers, called locusts, Rev. 11. 22. (or else, as some think, green herbs) and field-honey, i. e. neither bread nor wine, Mat. 11. 18. Luke 7. 33. but only such as the wilderness, or as the wood brought forth.

5. Then went out to him Jerusalem and all Judea, and all the region round about Jordan.

6. And were baptized of him in Jordan, confessing their sins]

[Paraphrase] 5, 6. And upon this fearful denouncing of his against the Jews, a great multitude of Jews of all parts went out to him, and confessed their sins, which might justly bring down these judgments on them, each acknowledging his own particular guilts, and promising reformation. And he received them by baptism, or immersion in the water of Jordan, promising them pardon, upon the sincerity of their conversion, and amendment, or reformation of their lives.

7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, [O generation of vipers, who hath warned you to flee from the wrath to come?]

[Paraphrase] 7. O ye, that are more like to broods of venomous creatures, than the progeny of Abraham, who hath admonished you to make use of this means to escape this destruction approaching?

8. Bring forth therefore fruits meet for repentance.

[Paraphrase] 8. See that your reformation be sincere, producing fruits worthy of the stock from which you glory to spring (i. e. of Abraham, v. 9. who is your father indeed, but from whom you are so far degenerated, that you are become broods of vipers, v. 7.) or absolutely (as Acts 26. 20.) meet, fit, seasonable fruits, such as may avert or prevent those judgments.

9. And [note f] think not to say within yourselves, we have Abraham to our father, for I say unto you, that God is able of these stones to raise up children unto Abraham]

[Paraphrase] 9. And say not, or, do not please and satisfy • yourselves in saying or thinking, that you have the privilege of being children of Abraham, which will be able to secure you; For God hath not such need of children of Abraham, that he may not destroy them; he can, without breach of promise to him, destroy them all, and then out of the obdurate Gentile world (or, if he please, out of the stones in the streets) produce and raise up a people to himself, followers of the faith of Abraham, and so as precious to God, and to whom the promises made to Abraham as truly belong, as to the proudest Jew among you.

10. And now also the axe is laid to the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire.

[Paraphrase] 10. But now are God's judgments come home to this people, and ready to seize upon the whole nation, and shall actually fall upon every unreformed sinner among you. See note on Acts 15. c. (In this how every sort of people are concerned, see Luke 3. 10. &c.)

11. I indeed [note g] baptize you with water unto repentance, but he that cometh after me is mightier then I, whose shoos I am not worthy to [note h] bear, he shall baptize you with the holy Ghost, and with fire.]

[Paraphrase] 11. But, this is not all I have to say to you; Beside this warning you to repent, I am also sent to tell you, that the Messias is now at hand, ready to enter on his office. And indeed all that I do, is to preach repentance, and to receive proselyte: after the Jewish manner, with water, the only ceremony that I use; but Christ, who, though he comes after me, is much superior to me, and whose disciple or servant I am not worthy to be, (he being that great prophet foretold by Moses, that all must hear under pain of utter excision, and accordingly reforming and hightning Moses's law, which I have not meddled with, save to call you to repent of the breach of it) he shall come in greater pomp, shall first send the holy Ghost to come down visibly on some of you his chosen disciples, who shall believe in him, and to whom he shall entrust all power in his Church after him, thereby not only to assure them of the truth of his doctrine, but also to consecrate them to his service (see note on Acts 1. a.) to preach his doctrine to the whole world (but first to all the cities of Jury.) And this shall be another manner of initiating of disciples, mine with water, but his with fire, which will purge those things which water will not, and this fire perhaps an emblem of something else; For immediately after that, by that time they have preached thorough all the cities of Jury, he shall also come down with fire, or flaming judgments, on the obdurate unbelievers, v. 12. (see Acts 2. 17, 19. &c.) and at the end of the world, reward every man according to his works.

12. Whose [note i] fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into his garner, but will burn up the chaff with unquenchable fire.]

[Paraphrase] 12. He comes like an husbandman to thresh and winnow, with such instruments in his hands which will sever the wheat from the chaff, the good from the bad; The good he will preserve, but the refuse he will deliver up to the wind and fire, to be utterly destroyed.

13. Then cometh Jesus] from Galilee to Jordan unto John, to be baptized of him.

[Paraphrase] 13. While John was thus a preaching and baptizing, and had gathered good store of disciples, Jesus cometh.

14. But John forbad him,] saying, I have need to be baptized of thee, and comest thou to me?

[Paraphrase] 14. And John besought him it might be otherwise.

15. And Jesus▪ answering said unto him, Suffer it to be so now, for thus it becometh us [to fulfill all righteousness. Then he suffered him.]

[Paraphrase] 15. To do all those things which are by God required of all under this state of Johns ministry, (see note on Rom. 1. b) and by so doing, i. e. by my receiving baptism from thee, God hath determined to inaugurate me to my office of preaching the Gospel, by sending down his Spirit upon me at that time, and giving me testimony from heaven; upon this John permitted him, and baptized him, and accordingly it came to pass.

16. And Jesus when he was baptized, went up straightway out of the water, and loe the heavens were opened unto him, and he saw the Spirit of God descending [note k] like a dove, and lighting upon him.]

[Paraphrase] 16. For Jesus, as soon as he was baptized, went out of the water before John, and as soon as ever he came out of the water, he fell down on his knees in prayer to his father, Luke 3. 21. and whilst he was praying, behold the heavens (see Acts 7. 56.) either really, or after some remarkable manner of appearance, parted asunder visibly before Christ, and the Spirit of God descended upon him, as a dove descends upon anything, visibly hovering, and lighting upon him, (so Mark 1. 10.) and John the Baptist saw and discerned what was done, Jo. 1. 32.

17. And loe a voice from heaven, saying, [note l] This is my beloved son, in whom I am well pleased.]

[Paraphrase] 17. And as the heavens parted asunder, a thunder came out, and (joined with it) a voice, delivering these words, This is, &c. i. e. This is my son whom I have sent on purpose to reveal my will by him, and whatsoever he teaches comes from me, and is perfectly my will or law.

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