Annotations on Chapter I.

a Note: [...] The word [...] doth not here signifie peculiarly or precisely the birth of Christ, for that is expressed by another word differing somewhat from this, v. 18. [...] from [...] to beget (so used v. 2. and so on, in every verse after) whereas [...] is from [...], which signifies in a wider sense, not onely to be born, but al­so to be done, or come to pass. It is here answerable to the Hebrew [...], which though it come from [...] signifying to beget, (and so often signifies that pe­culiarly) yet the verb signifying also any inanimate production, any event, that time brings forth (as Prov. 27. 1.) thou knowest not what a day [...] will bring forth, and Eccl. 4. 14. and even in his kingdome [...] he is made, or becommeth poor (not as we render it, he that is born in his Kingdome, and Job. 11 12. and man [...] shall become a wild Asses colt) pro­portionably the noun [...] signifies event, accident, any thing that is done, or come to pass, and so likewise any such event, or passage set down, or related, the history, or relation of it. So Gen. 2. 4. These are the [...] the things that came to pass, the story, relati­on of the heavens and the earth, &c. i. e. not onely the creation of them, but other passages following it. So Gen. 5. 1. the book of the [...], the book of the story of Adam, his creation, and fol­lowing life, as here [...] of the birth, and life of the second Adam. So Gen. 37. 2. These are the [...] the story of Jacob, where tis clear, that his own birth or the procreation of his children is not the peculiar matter in hand at that time, that being past c. 35. and Esau's genealogy set after it, c. 36. but v. 1. his dwelling in Canaan, v. 2, 3. his love to Joseph, and the passages consequent to that. And accordingly Aben Ezra there observes, that the word noteth any event, any thing that befell Jacob, and so saith that excellent * P. Fagius, Non statuit hic texere genea­logiam stirpis Jacob, sed potiùs miserabiles casus, & eventa, quae ipsi acciderant; He meant not to set down Jacobs genealogy, but the sad events, that befell him. So Num, 3. 1. These are the [...], the sto­ry of the passages of Aaron and Moses, &c. and so here not only of the birth of Christ (for that is but a very small part of this book,) nor yet onely the gene­alogy of Christ; for though that here follow immedi­ately, yet makes it not up any considerable part of this whole book, but the book of the story of the birth, life, death, and resurrection of Christ, of all the events that belong to that matter recorded by that Evange­list, as [...] is all that befell the Apo­stles after.

b Note: [...] The reason of the speciall mention of David and Abraham here, without any between, is the speciall promises which had been made to those two, to the one of continuing the Kingdome to his posterity; to the other of a numerous seed.

c Note: [...] That Rahab was the wife of Salmon and mother of Booz, is not set down in the old Testament, nor mentioned in the genealogy in Saint Luke, but recited by this Evangelist either out of the Cabala or tradi­tion, or else from some other written Authors of sufficient credit among the Jewes; as the names of Jannes and Jambres, 2 Tim. 3. 8. appear to have been, and some others which shall be noted in their place.

d Note: [...] Of Jechoniah 'tis pronounced [Write this man childless, Jer. 22. 30. which seems to infer that Sala­thiel was not his son, but his [...]eir only. An thus hath the learned Grotius set it, Lu. 3. 23. that Josias begat Jechoniah, i. e. Jehoiakim, Jehoiakim another Jecho­nias, that dyed childless, Zedekias (his uncle) suc­ceeding him, and Assir succeeding Zedekias, and then Salathiel the son of Neri was Assir's heir, and so is here said to be begotten by Jechoniah. For that of leaving one heir or successor, is a kind of civil begetting, and which the Hebrew [...] will bear, as God is said to have begotten sons, whom he hath only adopted. And therefore when Ier. 22. 28. there is mention of Je­choniahs seed cast into a land, &c. i. e. carried captive with him, and 1 Chron. 3. 17. when in his genealogy we read, The sons of Iechoniah, Assir, and Salathiel his son, this may be the meaning of it, that these were his heirs, or successours. Although others interpret it otherwise, either that his children should be cut off, or at least that none of his seed should sit upon the throne of David, which is there rendred as the reason of Jeremies speech, For no man of his seed shall pro­sper, v. 30.

c Note: [...] In a very ancient Hebrew copy of this Gospel, this verse is somewhat varyed, thus, And Eliakim begat Abner, and Abner begat Azor, &c. by which inter­position of Abner the fourteen generations are com­pleated, in which otherwise there will seem to be de­fect, Salathiel probably being the first of this third fourteen, and not Jechoniah (as Solomon was the first of the second, and not David) from whom to Christ there will then be but thirteen, if Abner be not thus added to supply. Another way there is of making up the fourteens by putting in Jachim v. 11. (as Rob. Steph. finds and sets down in his Var. lect.) [...], Jo­sias begat Jachim and Jachim begat Jechoniah, and to this the gen [...]alogy agrees, 1 Chron. 3. 15. and if [Page 7] this be taken, then Jechoniah must be first of the last fourteen, so that [...] v. 17. shall signifie from the beginning of, or from the [ [...]] v. 11. from that time, about or before the transportation; Of these and other the like questions both in the Genealogy here and in S. Luke, and especially for the according, and reconciling them with one another, I shall purposely abstein to speak more largely, both because, although they have great difficulties in them, yet the profit con­sequent to the resolving of them is not proportionably great, and especially because this is a subject where­in very many learned men have already taken very excellent pains, (to whom I referre the Reader) espe­cially the most excellent Hugo Grotius, in his annota­tions on the Gospels.

f Note: [...] What is meant here by the [ [...], or coming together] of Joseph and Mary, may be best determi­ned by consideration of several passages of the con­text, all which seem to fix it on his actuall marrying of her, which is called [...] conjunction of two together, and [...], the joining of man and woman, and [...], joining of all that belongs to them, their whole estate, &c. and not relate to the conjunction of bed, as the sound of the word might import. For first it seems to be that which was next in order of time to betrothing ( [...] having been betrothed before they came together) This of her being with child, falling out in that space, which was betwixt the betrothing and [...]. Now after betrothing, marriage was the next, and therefore betrothing is called by Isidore, primae nuptiae, the first marriage; and by S. Basil, [...], the beginnings of mar­riage, being (according to the definition of [...]) [...], a wooing and promise of the future marriage (in the notion of [...] from [...], ambio, procor, to woo) and that marriage was to intervene, before the use of the bed was imaginable. And betwixt betrothing and mar­riage there was wont to be a set space, Deut. 20. 7. in which that which is here related, might well fall out, her being or appearing to be with child. Second­ly, that which is meant by [...], taking to thee Mary to wife] v. 20. seems to be the importance of [...] for thus the story lies, she is with child between the betrothing, and the [ [...]] thereupon he is afraid [...], to take her to him, till the Angel appears and dispels that fear. Now [...], [...] to take to him, especially, as 'tis here [...], to take her to him to wife, v. 20, & 24. signifies to marry, and is relative to [...] to give, which belongs to the father of the spouse, Tob. 7. 11, 13. (after the example of God in paradise Gen. 2. 22.) because he delivers her into the bride­grooms hand, who was therefore called Petitor (de­spondet puellam qui petit, spondet petitoris Pater saith Donatus in Andr. Terent.) the suiter, and so [...], he that takes her, in Strabo, is used for the husband, and so [to take a wife] signifies Deut. 20. 7. and simply to take, Tob. 7. 12. Take her and lead her away to her Father; This, upon the Angels warning, he presently doth, being onely betrothed before, and though he be called [...], her husband, v. 19. yet that implyes no more, then betrothing a wife, Deut. 20. 7. and so 'tis here used immediately after mention of the betrothing, v. 18. One other possible notion there is of the [ [...]] his taking her into family with him; so in the Gospel for the Sunday after Christmass it is rendered [before they came to dwell together] This is [...], among the Greeks, to bring home the Bride, which being joyned so closely closely with marriage, (Tob. 7. 12.) Ducere uxôrem (which denotes that) doth among the Latines, signi­fie marriage also. As for that of the bed, not so much as a thought of that is medled with, yea or no, till the order of things require it, i. e. till after the marri­age compleated; and then under the phrase, so usuall in Scripture, of knowing, 'tis denyed, v. 25. He knew her not, &c.

g Note: [...] The word [...] answerable to the Hebrew [...], signifies ordinarily works of mercy, charity; of which when Maimonides sets down seven sorts or degrees, the seventh is distinctly [...] righteousness: so Deut. 24. 13. [...] both according to the context, and the Septuagint's rendring, is [...], mercy. So when theAkiba c. [...] ▪ Rabbines say, there are two thrones, one of judgment, [...], the other of mercy, [...], the latter is so stiled by the Author to the Hebrews, c. 4. 16. the throne of mercy: so Psal. 112. 9. He hath given to the poor, and his righteousness, &c. that is, his bounty to the poor, precedent. So Prov. 11. 18. where He that soweth righteousness] appears to si­gnifie the merciful, who soweth, i. e. scattereth, v. 24. and disperseth abroad his almes, and, as the sower, receives this back again with the greatest usury, [...], [...], saith S. Chryso­stome, he seems to scatter, but really he gathers toge­ther, [...], as the sower lends his seed to the earth upon interest, and accordingly there it follows, to him shall be a sure reward. So Isa. 58. 7, 8. and Mat. 6. 1. where we now read [...], 'tis apparent (by the vulgar reading Justitiam) that [...] was an ancient reading, and that for almes in that place. Thus even in Hea­then Authors. As when Jarchas the Indian and chief of the Brachmans inde vit. Apoll l. 3. c. 7. Philostratus, doth scoffe at Apollonius Tyanaeus, and the Grecians, that they ap­ply the word, [...], righteousness, to any who doe not wrong others, when (saith he) among the chief offices of righteousness, and importances of that word [...] and [...], goodness and bounty are to be reckoned, and [...], humanity. Proportio­nably to these acceptions of the word, the righteous­ness of Joseph here shall signifie not legal justice, but peculiarly goodness and clemency, of which this was an eminent expression in Joseph, which here follows.

h Note: [...] The Greek [...] signifies literally to de­fame or disgrace, to publicate or shew openly, as an example or spectacle, and by consequence (in Polybius and other good Authors) to inflict the punishment of death on any, because those that are so punished, doe as Christ saith Iohn 12. 32. (though accommodating it to a diviner sense) draw all men unto them, i. e. at­tract the eyes of all spectatours to behold them, by which phrase he there notes that he was to die a con­demned person, according to that of Isai. 53. 8. (see note on Acts 8. h.) according to this double notion of the word we find the process, Deut. 22. against a Damosel taken to wife, and suspected by him to be desloured before his coming in to her. For in this case he is first said to give occasions of speech against her, and to bring an evil name upon her, i. e. to accuse and publicate her, to make a publike business of it, and that before the Elders of the city in the gate, i. e. the Judges, v. 15. saying plainly v. 14. I found her not a maid; and if this prove true, she is then to be stoned, v. 21. Both these together make up the full importance of [...] here, and so here it must belong to the capitall punishment of such a one who being taken to wife appears to be [...]o virgin, before the husbands accompanying with her, which sure was [Page 8] Josephs opinion of Mary at this time, till the Angell had told him otherwise, v. 20.

i Note: [...] [...], To put away] here must be taken not as an act of divorce, but so as without taking notice of the betrothing, which being ordinarily performed at home, might be kept from publick knowledge, and so her being with child needed not bring the punishment of one found by the husband to be no maid (Deut. 22. 21.) upon her, but only that which belonged to the unmarried.

k Note: [...] It must be here noted once for all, that the particle [ [...], that] doth frequently denote the consequent, or event only, and not the end. This is a difference of some weight, and very often worthy, and necessary to be observed. For example Rom. 5. 20. The Law came in betwixt, (i. e. between Adam, and Christ) [...], that sin might encrease, not that that was the end, for which the Law was desi­gned to be given, but because this was the con­sequent, or event, of giving the Law, that mens offences, being now committed against a promulgate Law, [...] received aggravation thereby. To the same sense is [ [...]] to be taken in many places, as Rom. 1. 20. the invisible power, and Godhead is discerned [ [...]] not [that they may be] as if that were the designed end, but [so that they are] (by way of effect or consequent) become without ex­cuse. And so here in this place, if it denoted the end. then the sense of it would be, that all these actions of God, and dispositions of infinite mercy in the birth of Christ, &c. were all designed by God to this end, that what was by one of his Prophets foretold, might be fulfilled; whereas indeed the great end designed by God in these actions, was the benefit and salvation of mankind, and so this is the principal effect wrought by it. But because by the way, a prophecy was fulfil­led, which being delivered upon another occasion, had yet covertly foretold this glorious work of mer­cy, therefore 'tis also consequent to this (though not the aim and design, unlesse very remote and secunda­ry) that this prophecy was fulfilled, and this is all that is meant by the phrase [Now all this was done, that it might be fulfilled, which was spoken, &c.] i. e. by the doing of all this, (not yet to recite those grand signs, and many gracious effects of it, after to be de­clared) it fell our, that an antient prophecy was emi­nently fulfilled; and this indeed in a high improved sense, over and above that other vulgar sense, which belonged to those words, when they were delivered to Ahaz by God, and wherein they had then been performed to him (viz. as a sign, that within the space of time, wherein a virgin might marry and conceive and bring forth, and the child come to the age of di­stinguishing good and evil, Isai. 7. 14, 15, 16. that is, within very few years, Rezin and Pekah his two great enemies should be brought low.) This observa­tion of the importance of [ [...]] will often be made use of in the ensuing paraphrase, without farther trou­bling the Reader with the account of the reason of it, having here once done it. This the Grammarians have expressed by [ [...], and [...], [That] cau­sal and [That] consequential, the latter many times best rendred by [so that] though here the precedent words permit it not: See note on c. 4. 14. d.

l Note: [...] These words in Isaiah had there a literall sense (whither really to be then performed, or only in vi­sion, it is not certain) which is thus to be interpreted, that the child given for a sign to Ahaz, was to have this name imposed upon him, Emmanuel, which signifies God with us; Not that that child then born in Isaiahs time, should be God, but (as Gen. 22. 14. the place where God provided the Ram in­stead of Isaac, is called Jehovah jireh, God will see or provide, which concludes not that the place was God, or that the place should see, but onely that that was to be a memorative of Gods seeing and providing so here) that the imposition of this name upon the child should signifie (as a sign given Ahaz to that purpose) that God would afford him his pe­culiar presence, and assistance against his enemies. And so all is plain in the place of Isaiah (as for the accommodation of it to this of the birth of Christ see note, [...] k.) Only it must be added, that if [ [...]] be the right reading of the place, then there is ae scheme of the sacred dialect discernible in it, whereby [they shall call] is but a phrase, for [he shall be, called] as, Thou fool, this night shall they require thy soul, i. e. thy soul shall be required, and as of making friends of Mammon, 'tis added, that when ye fail, they may re­ceive you, i. e. that you may be received into everlast­ing habitations. And accordingly v. 21. for [...] thou shalt call, spoken to Joseph, some copies have [...], they shall call, i. e. he shall be called. But the an­tient copy which Beza sent to the University of Cam­bridge, reads [ [...], thou shalt call] in both places, & so in Isaiah, from whence this place is taken, it is cer­tainly [thou shalt call] whereupon though our Bibles read, a virgin shall conceive, and shall call, yet in the margent 'twas thought necessary to set it, thou, O vir­gin, shalt call. And so in the Epistle appointed by the Church for the Annuntiation of Mary, 'tis rendred And thou his mother shalt call. And in the Gospel for the Sunday after Christmas, the 25 v. of this chap. which stands ambiguously in the Greek, is there de­termined to the mother, [till she had brought forth her first begotten son, and called his name Jesus.

Annotation on St. MATTHEW Chap. II.

a Note: [...] V. 1. Wise men] The Greek [...] signifies not only those which in our ordinary dialect we call Magici­ans, i. e. Sorcerers, but also [...], in Hesy­chius, generally learned men, Students, & Professours of liberall sciences, especially of Astronomy, without any ill character upon them. These were then famous among the [...], Pha­vorin. Persians, and were both their Kings and their Preists, and so among other nations also, but especially the Eastern, and were at that time ho­noured and known for the study of good learning, and so the [ [...], of, or from the east] is per­haps to be joined with [...] the wise, or learned men of, or from the East] (as [...] 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 Bethleem when it was, is not distinctly known, but may be con­cluded not to be the twelfth day from his birth, not onely by the distance of Bethleem from their homes, but especially by one circumstance which is recorded. 'Tis here said that immediately after these wise mens departure, the Angel appeared to Joseph, v. 13. and dispatched them into Egypt, which could not be before the time of Maries 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 Herods hands at Jerusalem, which they were commanded to avoid, by going into Egypt. From Jerusalem it seems they returned to Bethle­em, 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-moneth (according to which it is, that upon exact enquiring the time of the starres appearing, Herod v. 16. appoints the killing of all children from two yeers old and under, which proba­bly he would not have done, if they had told him that the starre appeared but few daies since.) Or else se­condly, the word [...] signifying appearance, may denote the time of the first appearing of the starre 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 Christs nativity. But then thirdly, the Greek [...] is the word to signifie Christs appearance in the world, the Nativity, which is mong the Ancients commonly so styled; [...], and [...], the appearing simply, or the appearing of God; and the feast of the Nativity being celebrated twelve daies, of which the first and the last, according to the custome of the Jews in their feasts were high, or chief dayes of solemnity, each of these might fitly be called [...], Epiphanie, 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 Note: [...] 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 any where 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 prophecie 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 Shep­heards, Lu. 2. 11. saying, There is born to you this day a Saviour, 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 beleeved thus much already, that this so honourable person, the desire of all nations, the expe­ctation of the very Gentiles, was born, came to Jeru­salem, and enquired for him, [...]; where is this King, which is born?

c Note: [...] 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 [...] 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 starres, adds, Est quoque alia venerabili­or & sanctior historia, quae perhibet ortu stellae cujus­dam insolitae non morbos, perhaps mortesque 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,)perhaps deaths man­ners of men, but the descent of a venerable God (or of a God, who is to be revernced) in favour to the pre­servation of men (or, salvation, as it seems he collect­ed out of the word [...] in S. Luke 2. 7.) and the be­nefit of mortals here below, which starre they testifie 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 Note: [...] 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 [...] here, and [ [...]] be rendred 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 rendred, 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 [...] and [...], (as [...], the ri­sing of the sun, Apoc. 7. 2.) and the setting of them [...], but the East is commonly express'd in the plural number [...], as tis here distinctly, v. 1. and the West [...], and so they are used Mat. 8. 11. they shall come [...], and so Lu 13. 29. and Mat. 24. 27. All this put together would make that of [ [...], at the rising of the starre both here, and v. 9. a probable rendring, but because [...] in the singular doth once signifie the East. Rev. 21. 13. and because the 9^th verse seems to set down the several places of the Starres appearance, now just ver­tical to the house where Christ was, as before [...], which seems to denote the place, where they first saw it, and whence they came, v. 1. It may there­fore be rendred [in the East] in both places.

e Note: [...] [Page 11] V. 6. In the Land] The word [...] 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. [...], is the portion of Zabulon 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 Gomorrha, is called by the same word, [...], &c. c. 10. 15. and is vul­garly rendred the land, clearly the city of Sodome.

f Note: [...] Ib. Not the least] Some doubt hath been of the agree­ment of this phrase [ [...], thou art by no means the least] with the Hebrew Mich. v. 2. [...] which the Septuagint render [...], 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 [...], little) signifies also the quite contra­ry, and is used for Primaria, Judex, Princeps, Magi­stratus, all great ones: So Jer. 48. 4. Rabbi Tanchum renders [...] his Princes and Governours; And so the Chaldee Paraphrast there, [...] his Sultans, or Rulers: So Ebn Jannahium a learned Grammarian, affirms of [...] that it is one of the words, that signi­fie contraries and cites Zach. 13. 7. where [...], saith he, signifies Nobles and Princes. And so the Author of the Hebrew-Arabick Glossary sets [...] Sultan, Ruler, or Prince, for one of the signi­fications of [...], and so in that place of Zachary, the Septuagint render it [...] Pastors, and the Syriack [...] Superiors, and the Arabick Pastors or Ru­lers. Many words of that sort, which have such contrary significations, Mr. P. hath collected, to con­firm this interpretation.

g Note: [...] Ib. Princes] In stead of the Hebr. word in Mi. 5. 2. ren­dred [the thousands] the Evangelist hath here set [...] Rulers: The meaning of it will not be discerned, but by remembring a custome 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 varyed) onely 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 Micha it is, and Jud. 6. 15. where the ordinary translation reads [My family is poor in Manasseh] but the Hebrew rendred in the margine 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 Gedeon, Jud. 6. 15. when he saith [My thousand] and as it is ordinary for a King of any nation in Authors to signifie not onely the person of the King, but the whole people under him also; so here the [...], Rulers, in the Evangelist are the very same with the thousands in the Prophet, and each of them signifie the towns or cities of Iudah, such as Bethleem was, which is here spoken of, as the place where the Messias was to be born, according to that in Micha aforesaid. Unto which also agrees that known Oracle, that ex Judaea profecti rerum po­tirentur, Rulers should come out of Judea, which is mentioned both by Tacitus and Suetonius (and by them falsly applyed to Vespasian) and also by Cicero in l. 2. De Divinat. by Virgil in Eclog. 4. by Sui­das in [...]. Where as the [rerum potiri] is the direct rendring of the Hebrew [...] in Micha and [...] here (in the sense wherein not onely Homer calls Agamenon [...], and Xenophon also defines, [...], the two offices of a Pastor and a King are neer, and answerable one to another; but wherein Eze­chiel also describes the Regal power by that of Shep­heards, c. 34. 23, 27. 34.) so the [ex Judaea profecti] is the very literal rendring of the [ [...]] here.

h Note: [...] V. 7. Enquired of them diligently] [...] is to enquire diligently, [...], v. 8. but [...] with an accusative of the thing, as [...], or [...], here signifies to learn exactly by enqui­ry, [...], to know exactly, saith Phavorinus, and [...], the accurate know­ledge of any thing saith Hesychius.

i Note: [...] 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 Myrrhe, which he had received from the Kings of Sodome and Go­morrha, 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 Note: [...] 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 Hierusalem (a city of the tribe of Benja­min the son of Rachel) long after Rachels 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 Bethleem; the people of the Iews being by an ordinary Synechdo­che capable of the title of Benjamin, because in the breach of the Kingdome the two tribes of Iudah 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 buryed in Beth­leem, Gen. 35. 19.

l Note: [...] 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 no where found to be affirmed in the Prophets of the old Testament. That which is here observable, is, 1. That there is an Hebraisme ordinarily io be discerned in the word [ [...], he shall be called] The Hebrew word [...] signifies promiscuously a word and a thing, and is rendred [...] or [...], [...] word, when it denotes a matter, or thing. So Exod. 8. 12. [...], about the word, i. e. the businesse of the frogs. So 1 Kings 14. 19. the rest of the acts of Ieroboam, are in the Hebrew [...], and v. 29. [...], the rest of the words. So Tob. 1. 1. [...], the book of the words, i. e. a Commentary or story of the actions. And so 1 Kings 11. 41. So Luke 2. 15. [...], 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, [...] [...] and [...] [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 Iews; and so Saint Luke reads it [...], it is an house of prayer. So Isai. 9. 6. his name shall be called wonderful, i. e. he shall be a wonderfull person, so Lu. 1. 32. he shall be called, i. e. he shall be the son of the highest, & v. 36. [...], 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 [Page 12] 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 applyed to the Messias, that of [...] sur [...]ulus, a branch, and so (by that Hebraism) the meaning of these words [ [...], 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 [...] Messiah, but by the Greek rendred [...], a flower, Isa. 11. 1. perhaps by a mistake of [...] for [...] flos, leaving out the [...], or else in a wider acception of [...], for any branch, or plant. From whence, no question, it is that Phavorinus speaking of this word [...], besides the ordinary acceptions of it, adds [...], some use the word for a flower, re­ferring to the Greek rendring of [...] in Isaiah, but applying it to [...] in the Evangelist, which no doubt signifies that learned Grammarians opinion, that [...] and [...] are all one. But beside this acception of the word for a branch or plant, it may also be observed that the radix [...] signifying serva­vit, and God being called by a name coming from that radix, Iob. 7. 20. Prov. 24. 12. it may also possibly intimate the title of Saviour, which is so of­ten given him in the Prophets, and which is the im­portance of [...] and the Arabick Nazir a defendour or protectour, according to which 'tis cleer that Is. 60. where the Hebrew reads [...] a branch, and the Tar­gum [...] a plant, the Greek reads [...] keeper taking it for [...] without points. But the former no­ration of the word, as it referres to the branch of the root of lesse, is that which is to be preferred in this place, and the meaning of the [ [...]] that by his dwelling in Nazareth he came to be styled [...] 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 [...], both because the Iews call Christ [...] with [...] from the Hebrew [...] with [...], and because this onely can be said to have been foretold [...], by the Prophets. Others indeed think it not improbable that it should referre to the word [...] with [...], which signi­fies separavit. For thus also the Greek [...] in [...] and [...] (which are indifferently used in the Gospels) would bear; and to this purpose it is obser­ved, that when Gen. 49. 26. & Deut. 33. 16. Ioseph is called [...] one separated from his brethren, the Latin reads, Nazoraeus fratrum suorum: and it may be considered to this purpose, how fitly Ioseph was a type of Christ, as he is represented to us in this chapter. As Ioseph was by his brethren sold into Egypt, so is Christ by the persecution of Herod driven thither. As Ioseph was separated from his brethren and cast out from among them, so was Christ for fear of Archelaus separated from his own tribe of Iudah, and constrained to dwell in Nazareth of Ga­liles, whose name may denote that flight or separati­on: and lastly, as [...] in Zachary 7. 3. is used for an afflicted humbled person, one separate from the comforts of life, his daily bread, so is this applyable to Christs being brought up in Nazareth, a vile place (Can any good thing come out of Nazareth?) and so a speciall part of Christs 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 referres not at all to his dwelling there. In an­swer to which, it is first to be remembred, (what was said on c. 1. note k.) that the word [ [...] that] is here [...] not [...], 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 onely in a large acception of them, so as by way of Accommodation they may be applyable to what is come to pass, or that the thing done may re­flect or referre 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 Melchisedek (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 [...]) conclude as properly that the appellation [...] 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 doe more discernibly, if it be consi­dered, that as Cinnereth in Ioshua (reteined by the Hierusalem Targum, Num. 34. 15.) was after chang'd into Gennesareth the valley of branches, (and therefore Christs abode and conversation was so much about that lake, by which he shewed himself to be truly that branch so oft prophecyed of) so in all probability that city in the tribe of Nephthali which is called En Hazor, Ios. 19. 37. was after con­tracted and lightly changed into Nazer and Naza­reth to signifie the city of the branch, or where the Messiah [the branch] should be brought up, and ac­cordingly this becomes Christs vulgar title, [...], Mat. 26. 71. Mar. 10. 47. Lu. 18. 37. 24. 19. Iohn 18. 5, 7. and 19. 19. and seven times in the Acts, and [...] (in the same notion) sometimes, Mar. 1. 24. 14. 67. 16. 6. and Luk. 4. 34.

Annotations on St. MATTHEW Chap. III.

a Note: [...] 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 re­ferre 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 wash'd 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, [...], which was without the Temple over the water-gate. There (as it follows §. 3.) the Priest washes, and though he be under no legall uncleannesse, 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 Jewes, and so to be wash'd 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. receiv'd the Jewish religion, and submitted to their wh [...]le Law, were cir­cumcised, &c. These men were admitted by the Jewes, 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, [...] 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 easie. 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 Heathenisme to the Jewes 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 Jewes religion. Nay, the native Jewes themselves were thus baptized, so saith the Talmud, Tr. Repud. [...] The Israelites doe 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 Saviour referres, when he speaks of leaving father, and mother, and wife, and children, &c. Mark 10. 29. Luke 18. 29. and when he talkes 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 Jewes religion, nec quicquam priùs imbuun­tur, quàm contemnere Deos, exuere patriam, parentes, 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 Jewes have a saying, that he that hath married a wise too neer of kin to him, if he turn Proselyte to the Jewes, and receive their Baptism, he is no longer neer of kin to the wo­man, and so may now lawfully live with her. Of this custome of Baptizing Proselytes among the Jewes, we have a clear testimony in Arrian the Stoick Philoso­pher in his Epictetus, l. 2. c. 9. where the Proselyte Jew is by him styled [...], dipt, or baptized, and he that is not really converted to their religion, but only [...] in word, or outward profession and shew, is by him called [...] a counterfeit baptized per­son. Having said thus much of the custom among the Jewes, 'tis now most easie to apply it to the practise 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 Jewes writing in Greek call those Lakes wherein they wash themselves [...], so in the Christian Church the [...], or vessel which contained the baptismal-water, is oft called [...] a swimming, or, diving place, with some reference also to that [...]. 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 Jewes 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 beleive on him.

b Note: [...] V. 2. Repent ye] This [...] is not only sorrow for sin, or wishing it undone but a change of mind, [...], conversion, Mal. 4. 6. and reformation, [...], Heb. 6. 1. Repentance not only for, but from dead or sinfull workes. Both very ne­cessary.

c Note: [...] Ib. Kingdome of heaven] The phrase [...], or [...] the kingdome of heaven, and, of God sig­nifies in the New Testament the kingdome of the Messi­as, or that state or condition, which is a most lively [...]mage of that which we beleive to be in Heaven, and therefore called by that name. For as Gods 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 kingdome of the Messias is an exact Image, or resem­blance of it; And being, as 'tis elsewhere affirm'd, not of this world, a Secular kingdome, 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 deliver'd 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 Jewes after the crucifixion of Christ. And accordingly this kingdom of God will generally signifie these two together, not only the first [Page 15] alone, but in conjunction with it, that other more tragi­call part of it also. That 'tis used so here may be dis­cerned; First by that which is said in Malachy, 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 cryed in the wildernesse, 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 wayes in the desert, which yet by Gods 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 blisse, 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 whenGeog. l. 5. p. 162. Strabo saith of the Romans, [...], they plain'd the wayes through the region, cutting down the hils, and filling up the hollow places. And so the verses of Sibylla Erythraea (set down byDe Civit. Dei l. 8. c. 33. St. Au­gustine andDe Praedic. par. 2. c. 1. Prosper) beginning with Judicii signum, the sign of judgement, 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,

He shall cast down the hils, and advance the valleys, There shall be among men nothing lofty or high, The mountains are now level'd to Campagnia: And then soon follows, ‘—Tellus confracta peribit,’ the destruction of the earth or land, i. e. (in the sacred Dialect) of Judaea.

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 [...] [the wrath ready to come upon them] which is proportionable, or parallel to the approaching kingdome of heaven, as the exhortation v. 8. of bringing forth meet fruits of re­pentance, is to [...] repent, and so directly in that Prophecy of Malachi's concerning the coming and preaching of John Baptist, Mal. 4. 5. 6. the summe 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 Jewes, 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 Gods coming is interpre­ted by his smiting Judaea (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 preach'd, the only meanes 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 visiblenesse of Gods judgements on all the Jewes in Judea, and the sixth, seventh and eighth verses very fitly referre to the sudden Destruction of that people, as the withering of grasse, or fading of flowers upon Gods 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 belei­vers (so that not an hair of their heads shall fall, Luke 21. 18.) is immediately annex'd v. 9, 10, 11. And accordingly [the kingdome of God] here is not so to be restrain'd to the Punitive part, but that it also contein under it that other peice of Regality, which consists in protecting of subjects, and rewarding them which doe well also, which should be most visible at the time of his punishments on the obstinate, his burning the chaffe 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 prognosticks, the great persecutions which the Disciples should find from the Jewes, he bids them then cheerfully look up, v. 28. for their [...] Re­demption, deliverance from these hazards and pressures, draweth neer, and, with a short Parable interposed to expresse it, he adds v. 31. Know that the Kingdome of God is at hand, this Kingdome surely here, which now approached, but should then be more neer, wherein the judgement 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 & beleivers, 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 observ'd, 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 kingdome (as 'tis generally supposed) because that was then actually present, when Christ saith only [ [...], it is nigh approaching.] And if it be said, that [...] in the Preter tense, expressed by the Latine, ap­propinquivit, may signifie that it hath been neer, but now is present; Then first I answer, that that Gramma­ticall nicety will not be appliable to many other places of Scripture, where that Tense is used. 2. That even the full Grammaticall importance of it will be made up by rendring it [it hath for some time been approach­ing] that peoples sins long calling for it. 3. Luke 21. 31. (which was long after this, and withall a pre­diction of a time then Future) 'tis then but [...] the kingdome of God is nigh. And as by Christ, so when the Apostles are sent out by him the same stile is still prescrib'd them, Mat. 10. 7. As you go, preach, saying, The Kingdome of heaven is at hand. And as it is to this same sense affirmed by Christ, that he came to send a sword [...], 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 kingdome of God is nigh upon them, [...], v. 11. and upon the back of that, v. 12. Verily I say unto you, it shall be more tolerable for Sodome in that day (i. e, not in the day of Judgement 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. Gods dealing with Sodome 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 kingdome] 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 call'd the kingdom of God coming with power,▪ Mark 9. 1.) and that belongs clearly to the scope of the place, viz. to arme his followers, that they should not be terrified [Page 16] with the malice of the Iewes, v. 25. or tempted to de­ny Christ, Luke 9. 29. So Luke 19. 11. when 'tis said; they thought the kingdome 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 Ierusalem. 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 crie, 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 unbeleivers, v. 22. 24. &c. The way by which this phrase comes thus to signifie, 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 [...], Rom. 13. 4. an avenger to inflict punishment, and so he is express'd at his [...], Luke 18. 7. speaking of this matter. In this respect it is, that the Governours of the Iewes were call'd Iudges; inflicting of punishments or judgements (which is one part) giving denomination to the whole Regal office; and so Luke 10. these three phrases, [the kingdome of God] v. 11. and [that day] i. e. the time of his exerci­sing that Regall power, v. 12. (or as Saint Marke reads it, [...], Mar. 6. 11. the day of executing judgement) and in the same matter [ [...] ver. 14. judgement simply] are all phrases of the same significan­cy to note the destruction here threatned, with which there was also Mercy mingled, and preservation to some. See Luke 17 34. and 21. 28. The same thing is ex­press'd 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 observ'd.

d Note: [...] V. 4. Of camels hair] This garment [...], of Camels hair used by Iohn the Baptist, seems to be no more then a garment of Hairecloth, made of haire rude and raw, not of haire softned and dress'd, or spun in­to a thred. The difference betwixt these two is the same that betwixt Flax rude or unprepared, and the same dress'd 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 haire, and chamlet or grogoram, that is made of it, when 'tis softned, and spun, and prepared. That the former is that which is here mention'd, may appear, 1. by the design of it, used by Iohn, as here set down by the Evan­gelist, to signifie 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 dress'd and softned. 2^ly. 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 loynes, where the haire, being joyned 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, enquired 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 loynes, which as it cannot be applyed 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 joyned with it. 3^ly. 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 Iewish, 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 judgements upon a Nation, did put on such mourning habits to denote the sad errands they came about. That was Elias's errand then, and Iohn 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 [...] hairy, bestow'd up­on it, expressing the materials of it to be of Hair, which they used for their mourning habit. To this clearly re­ferres 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 expresse them by, which there is no reason to think would have been done, if they had been both of the same.

e Note: [...] Ib. Wild honey] The [...], 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 [...], where our English, out of the Hebrew, read [they came to a wood, and there was honey upon the ground] and v. 26. [...], when they came into the wood, behold the honey dropt, and v. 27. Ionathan dipt his rod, [...], in a combe of ho­ney. In which place, that which is [...], a wood of honey in the Greek, is by an Hypallage mel syl­vestre, wood-honey, the very thing that is here; [...], 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 [...] makes it also not improbable, [...] that [...], which here are joyn'd with it, as the Baptists only food, may signifie [...] or [...], i. e. [...], or [...], all fruits of trees in Phavori­nus, i. e. fruits of the wilder trees, or indeed herbes or leaves. To which purpose I shall referre the Reader to Steph. Forner. rer. quotid. l. 6. c. 27. Thus doth Isi­dore Pelusiote interpret it with great earnestnesse against the other rendring of it, [...]. Ep. 5. the word, which we render b [...]custs, signifies not living creatures, as some have ignorantly conceived, no by no meanes, 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, neer Iordan, a food which the Monks there use, of a sort of herbs call'd locustae, the same, say they, which the Baptist fed on. Though the truth is, Origen, Clemens, Ambrose, and Hilary interpret [...] locusts as a sort of grashoppers: and it appears by Leviticus c. 11. 22. that they were used for food, being reckoned among the clean creatures, and by Pliny [Page 17] Nat. Hist. l. 11. and Athenaeus l. 4. that the Aethio­pians 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 wildernesse. 'Tis more probable, that as the Sarmani or [...] in Clem. Alex. Strom. l. 1. or Germanae in Strabo call'd [...] (those that lived in the woods, (not as 'tis falsly read [...]) and neither inhabited cities, nor had houses) [...], [...]at hearbs, and drink water in their hands, so the Baptist here abstein'd from wine, fed on this vi­ctus parabilis, food that wanted no dressing ( [...], saith he, as the Encratites of this time) which Strabo, out of Magasthenis Indica, express'd by [...], they that lived in woods upon leaves, and wild fruits.

f Note: [...] V. 9. Think] The phrase [ [...]] is no more then [...], say not, or, as S. Luke reads c. 3. 8. [...], begin not to say, For so [...], and videtur is oft an Expletive. So 1 Cor. 10. 12. [...], 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 [...] (not seem to be, but really) be contentious; and c. 12. 22. where [...], the members which seem to be more weak, are all one with [...], those that are the weaker: so Heb. 4. 7. Let us fear, [...], lest any man (not seemingly, but really) come short. So Luke 8. 18. the [ [...], that which he seems to have] being compared with Mat. 13. 12. [...], even what he hath, and Mat. 25. 29. and Mar. 4. 25. appears to signifie [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. [...] they that think or seem to rule, is rendred by Saint Matthew 20. 25. [...] the Rulers. So in the story of Susanna v. 5. [...], not they which seem'd, but that really did govern. [...]o in Procopius on 1 Kings, [...] 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 humane Authors [ [...]] is the form of affirming any thing. If there be any farther force in this word, then only as an Exple­tive, then (according to another notion of [...]) it will best [...]e rendred do not please, or, satisfie your selves in saying, as [...] is explain'd by [...], Phavor. See Note on Mar. 2. a. and Note on Act. 16. a.

g Note: [...] 11. Baptize you with water] Iohn's Baptisme by water previous and preparatory to Christ's Baptisme by the Holy Ghost and fire, seems to be imitated by the De­vil and his worshippers, the Indians inDe vit A­pollon. l. 3, c. 3. Philostratus, who had, saith he, a well, whose water they esteem'd sa­cred, and endued with secret virtue, [...], 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, p. 118. d. or, expiation. And so the Brachmans, before they sacrificed, used to anoint themselves [...], which so heated their bodies, that they sent out fume and sweat in great abundance, c. 5. p. 123. [...] as if they had, saith he, been * wash'd with fire.

h Note: [...] Ib. To bear] That which is here [...], is not, as in other places, [...], the bearing of a bur­then or weight (the Labourers 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 express'd by [...], as [...] to take away, or put aside the bed, as being no longer use­full) and by this meanes it will here be all one with [...], to loose the latchet of the shooe, Mar. 1. 7. and John 1. 27. that Loosing, being in order to taking it off; Or else 2^ly, as Lu. 10. 4. [...] to carry shooes was ordinary in jour­neys, so might it fitly be the Disciples office to doe 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 Joshuah was unto Moses, Exod. 24. 13. and in Josephus l. 1. So Elisha ministred 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 mini­string, referres to the office of a Disciple. And so when they are call'd the sons of the prophets, it is in the He­brew notion, wherein [...] and [...], sons and servants, or ministers, are all one.

V. [...] 12. Fan] [...] signifies a winnowing instru­ment, [...], a piece of wood, by which they separate the wheat from the chaffe, saith Hesychius. The Hebrew reads [...] ventilabrum from [...] dispersit, ventilavit, referring in generall to Winnowing or holding up to the wind, but not peculiarly to the manner of doing it. The Syriacke hath [...] raphsho, and so the Arabick 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 Arabick proverb, Men al rapsh el al arsh, from the shovel to the throne, from the meanest profession to the greatest digni­ty; 2. (asSyro A­rab. Lex. Jesu Bar Ali defines it) an instrument with a broad head, wherewith corn is moved or win­nowed, or stirr'd up, to cleanse it. Accordingly the Greek [...] Hesychius expresses first by [...], and then [...], saith he, is [...]. an instru­ment with teeth, and again he explains it by [...], and [...] he defines to be [...], a speare, or pike, having three teeth or sharps, a three-tooth'd pitchfork, used to stirre, or throw up corn, when they make up their floors; and in another place, he makes it all one with [...], which being by the Grammarians said to be [...], i. e. [...], that which hath three darts, quod tres cuspides habet, it appeares to be directly all one with [...]. The result of all this Grammaticall discourse is this, hat the word [...] here is set to denote that [...], that in­strument with teeth, some what like our pitchfork, with which they managed the businesse of Winnowing their corn stirring it up, that the chaffe, 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 sayles to make a wind, and then that blowes away the chaffe 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 [...] (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) [...] and (with the fan, we read, i. e.) with that instrument here spoken of, that stirres up the corn for the wind, that that may drive all the dust and chaffe away; the word that the Hebrew here useth. This is distinctly and properly the manner of the [...], the throughly clean­sing of the threshing floor, which here follows. For so at this day in those parts under the Turks dominion (and also in Spaine, where, by the inhabiting of the M [...]ors, who are bastard-Jews, many Jewish customes are retained) the Threshing-floor is in an eminent place in the open field, large enough to be compared with that of [Page 18] 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, joyned with an axle tree, and dented, or toothed, like a saw, and sometimes an heavy boord or plank, about the bignesse of an or­dinary door, driven on the lower side, full of sharp stones, or pieces of flints (the [...] and [...], Isa. 41. 15. which the Greek renders [...], and Isa. 28. 27. [...], and [...] 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 cattell 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. [...], [...], thou shalt or perhaps thresh them, ( [...] note on chap. 21. g.) winnow them, and the wind shall take them. Only in case of the winds turning, when they fear that it will bring all the chaffe 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 chaffe, and so is a kind of [...] here, a fire never quenchable, till it have done its work. To this description of their practise many places in the old Testament agree. The threshing the mountains, Isa. 41. 15. referres to the custome of Threshing-floors in such eminent places, and so setting the hills as chaffe, winnowing or dispersing them as chaffe upon a hill, and the wind carrying them away v. 16. So Jer. 4. 11. a drie wind of the high places in the wildernesse, 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 doe so, brings first upon them the Wheel or Threshing instrument. The same [...] wheel, that we had even now in Isa. 28. 27. joyned 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 referre to this custome 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 chaffe, and then fol­lows, as the flames consume the mountains (that is, set the Chaffe 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 chaffe. According to this notion of Winnowing, and Burning the chaffe, this verse ac­cords with the generall matter of John Baptist's preach­ing, viz. Christ's rich promises of all merciful reception, and preservation to those that shall repent, and receive the Gospel, and threatning of all judgements upon the impenitent Jewes, formerly express'd by the kingdome 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 chaffe is with burning with fire unquenchable. And so it was fulfill'd on the Jewes 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 tryall, all that the wind of tempta­tion, false doctrine, &c. carried away, were generally de­stroyed, the corn laid up in a garner, and the chaffe de­voured with the fire.

k Note: [...] 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 doe on any thing, first hovering and over shadowing it. And where­as 'tis added by Saint Luke, [...], that will be best rendred in, or, with a bodily appearance, and joyned with [...], i. e. the Spirit descended so, as might be (and was really) seen ( [...] in Matthew, and Marke, he saw him descend) [...] as it were a dove, i. e. as a Dove visibly descends, and lights on any thing, or, in a manner somewhat resembling a dove (so [...] signifies, as Acts 2. 3. the divided tongues [...], 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 colour, 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, [...] come upon her, and [...] overshadow her, is affirmed Luke 1. 35. and that is perfectly agreeable here to this of descending [...] a Dove uses to doe, when it comes down and visibly lights on any thing. Nay other glorious appearances of God are express'd in other places, in the same manner, as when the bright cloud (i. e. an appearance of shining light, as broad as a cloud) [...], 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 Arke, Heb. 9. 5. And so 2 Peter 1. 17. This Voice at this time deliver'd [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 [...] glory, seems to denote the appearing of the Holy Ghost, [...] as [...] virtue, or power, Christ's after­miracles; In the like manner, as we find [...] spirit and [...] power in other places, and as learned men, in rendring the Jewish writers, interpret [...] Gods inhabiting or appearing among us (ordinarily rendred glory) by Spiritus sanctus the holy Ghost. But by all this there is no more express'd, 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 express'd. 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 Hierusalem-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 [...] Hebrewes 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 ge­nerall from their title, [...] 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 vvas as lightning, and his garment vvhite as snovv (as Luke 9. 29. 'tis said of Christ on mount Tabor, his cloathing was [...], vvhite and flashing as lightning doth) i. e. a bright shining cloud (such as in Exodus is call'd a cloud by day, but fire by night, a [Page 19] pillar of cloud Deut. 31. 15.) or fiery appearance in the midst of a white cloud, as of a garment, i. e. cloath­ed or encompass'd with it, which is directly [...], the lightsome cloud, even now mention'd: and so generally the Scechinah, by which the Hebrews use to expresse Gods presence on earth, is rendred [...] 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 express'd by Painters by the rayes or beams of the Sunne, or light, because that is the live­liest resemblance of it, as 'tis set down Luke 2. 9. [...], 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. [...], 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 easie 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 Hebrewes phrase or idiome, who for flame of fire, use [...] 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 rendred as the reason of what was said before v. 16. of the lightning and thick cloud, or thick cloud, or darknesse, where God was, Gen. 20. 21. and therefore Psal. 104. 4. his ministers (i. e. Angels ministring 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 [...] (a flaming sword we read it, but it may perhaps be better rendred) a flame of sword, i. e. of separation, division, [...], for so the Hebrew [...] which is rendred sword, signifies division, as is exempli­fied by Mat. [...] 10. 34. compared with Luke 12. 51. where instead of [...] sword in one, is [...] division in the other, and then that [...], 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 [...] 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 any thing, 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 Note: [...] V. 17. Beloved son] Those words of the Father from heaven, both here, and at the Transfiguration c. 17▪ [ [...], this is my beloved Sonne in whom I am vvell pleased] were by him deliver'd with an intention, that they should be un­derstood to relate to that Prediction, before deliver'd 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 whom I am well pleased] here, and c. 17. the Septuagint there have [ [...], My soul hath accepted him] for [ [...], my son] here, and c. 17. 'tis there in the Hebrew [ [...] my servant,] and in the Septuagint, [...], agreeable to that, though capable of being rendred 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 [ [...], 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 [ [...]] of Emphaticall promise in the Prophet, is here chang'd into [ [...] this is] as fitter to point him out now present; and [...] an Equivocal word for a son, or servant, is changed into [...] which is a son only. To this may be added that one part of these words in Isaiah [ [...], 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 [ [...], he shall declare judgement] in the close of that verse, Isa. 42. 1. is equivalently supplied Mat. 17. 5. in [ [...] 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 Note: [...] V. 1. The Devil] The Hebrew [...], 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 rendred by the Septuagint, sometimes [...], accuser, sometimes [...], betrayer, and in 1 Mac. 1. 36. the word [...] accuser, is used, where the sense, and the mention of the sore snare v. 35. enforceth and requireth [...], treacherous person, and yet our English renders it in the Generall (according to the more comprehensive nature of the Hebrew, to which it is answerable) an adversary. Thus in the New Te­stament doth the word [...] prevail, and is com­monly used to signifie 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 [...], means to betray me, and the former Eph. 4. 27. Let not the sun go down upon your wrath, neither give place [...] to the Calumniator, who is then wont to interpose, and widen the Breach, and so cer­tainly 1 Tim. 3. 11. [...] not Calumniators, and 2 Tim. 3. 3. and Tit. 2. 3.) nor yet the Devil under that one peculiar notion, as a lyer or calumniator, but so as the Greek be of the same latitude with the ge­nerall comprehensive Hebrew word [...], and as 'tis all one with [...] enemy, [...] and [...] adversary, or plaintiffe, and [...] opposer, in other places, and so it may best be rendred Satan (reteining the Hebrew in the translation, as the Septuagint oft doe) i. e. that evil spirit, which sets himself as an Adversary against all good men, and endevours to doe all mischief that he can.

b Note: [...] V. 5. A pinacle] [...] signifying literally a lit­tle wing, doth here note the exterior circuit of the top of the house, which compasseth it in (and is thence call'd [...] 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 explain'd by [...], and that defin'd to be [...], a kind of girdle on the top of the Temple to en­compasse it, which is clearly the battlement, not the pina­cle, see Note on c. 10. i.

c Note: [...] 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 severall places, wherein the phrase is used. Thus the Israelites tempting of God in Exodus and Deuteronomy, is generally Doubting of Gods care, and providence, and power, and wisdome, 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 beleiving 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 wildernesse, 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 explain'd 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 beleiving, 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 signifie, 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 signes, beleiving 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 perswading Christ, by casting himself down from the Battlement, to make tryall, 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 [...], 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 doe you tempt God, to lay a yoake, &c. i. e. your continuing to desire to lay that yoake on the Gen­tile Christians, after such evidences of Gods 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, trie his patience, whether he will make good upon us his threats against sinne, 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 Note: [...] V. 15. By the way] That which is here [...], is in the Greek Isa. 9. 1. (whence this verse is cited) [...], 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 remembred, 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 [...], [...] to be fulfill'd, 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 threatned 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, Neverthelesse the dimnesse (or mist, or twylight) 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 [Page 22] land of Zabulon, and the land of Nephthali, 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 Zabulon and Nephthali &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 darknesse, 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 destroy'd, 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 Zabulon and Nephthali, 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 darknesse. All the difficulty is, to give any account, how this should here be applied to Zabulon &c. when in Isaiah they were not to have this deliverance but only Judah, and they were only mention'd 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 accomplish'd 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 Zabulon and Nephthali 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 Prophecie 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 belong'd to Israel.

e Note: [...] Ib. Galilee of the Gentiles] That which is here [...] is in Isaiah 9. 1. [...] the circumference of the nations, or that part of Palestine which is farthest from Jerusalem, and hath the Nations round about it, from [...] volvit, circumduxit, and so by the Targum 'tis rendred [...] confinium, the confines of the Gentiles, because round about that part of Pale­stine, the Egyptians, Arabians, Phenicians inhabited neer the seaside, in respect of Traffick. Thus we find Gen. 14. 1. [...] the King of the Nations, which will be confess'd to belong to the Nations ad­joyning 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 [ [...]] shew that they read [...] 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 the land of the confines, 1 Kings 19. 11. Thus Jos. 13. 2. we read [...] of the Philistines, where the Targum reads [...] the con­fines again, the Septuagint [...] borders, and Joel 4. 4. Tyre and Sidon, and all the [...] circumambient re­gions of the Gentiles, where though the Greek reads, as here, [...], Galilee of the Gentiles, yet the Targum more exactly [...] the confines, or that part of Palestine, which bordereth on the Nations. And so when the Evangelist S. Luke had said, that Jesus re­turn'd into Galilee c. 4. 14. he adds, And the fame went out [...], through all the ambient region, so again v. 37. there went a noise of him [...], i. e. into all that cir­cumambience of the Gentiles; And so saith [...]. l. 5. c. 4. Josephus of the Galileans [...] they are encompass'd with so many other strange (or heathen) nations. These ambient Nations are meant by [...] the way of the nations c. 10. 5. i. e. those ambient nations next to Galilee, Tyre, &c. in opposition to Judaea there express'd by [the house of Israel.]

Annotations on S. MATTHEW Chap. V.

a Note: [...] V. 1. Disciples] The word [...] signifies a scho­lar, or learner, that hath entred 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 [...] 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 [...] 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, [...] the multitudes (of his Disciples or learners, those that now heard, and received his doctrine, though perhaps not absolutely the [...] c. 5. 1. the promiscuous multitude, the [...] c. 4. 25. the many troops that followed him, but, I say, the multitudes of Disciples that beleived on him) were astonish'd at his doctrine, [...], for he taught them: thus Luke 6. 17. it is set down distinctly [...] 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 [...], &c. the great multitude of people from all Judaea, &c. that came to hear, and to be healed of him; So oft in other places, the word [ [...] disciple] is applyed to all that entred 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 [Page 26] which 'tis clear, to whom the doctrine and precepts of this Sermon belongs, as also who are the [ [...] 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 Christs school, that professe his do­ctrine, and so follow him as obedient Disciples.

b Note: [...] V. 5. The earth] [...] very often hath a peculiar Critical signification in the Gospels, and referres to the land of Judaea, and here by being promis'd to the Meek and obedient, looks distinctly on the fift Commande­ment, 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 Gover­nours are resisted and perhaps overcome (for then the Meek or obedient conscientious subjects are commonly involv'd in the worst (because in the Princes) conditi­on, are deprived of their part in this promise, turn'd out of their [...], 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 tryall, fit to befall a righte­ous man, to see whether his estate will tempt him out of his duty, and because the Godly mans [...], Temporal felicity, that is promis'd to him, is alwayes with this reservation, unlesse it be fitter for his turn, that God make some experiments by afflicting of him (which, if he be found faithful in such tryals, will encrease his glory, and abundantly recompense the losse 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 [...] the inheriting of this plentiful land, is dispensed [...] with an allay or mixture of persecutions, therefore, I say, the truth of this promise still remains good, that the meek shall possesse the earth, that obedience to superi­ours hath generally (though with the exceptions pre­mised) the promise of this life, and on the other side the [ [...]] 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 Note: [...] V. 8. See God] The seeing God here may perhaps not look so farre off, as the Beatifical vision in another world, but be first fulfill'd 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 hypocrisie and uncleannesse, filthi­nesse 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, [...], 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 [...], particularly in Hierocles his pref. on the Golden verses.

d Note: [...] V. 9. The Peacemakers] The word [...] to doe, or work, in sacred dialect, doth oft signifie the habit or bent of the mind, with the consequent actions; so [ [...]] to commit, or live indulgently in sin, and [ [...]] to have a sincere inclination or resolution of mind (which is never sine effectu, utterly uneffectuall) toward righteousnesse, as that signifies the practise of Christian virtues. [...] Thus [...], James 3. 18. they that work Peace, are peaceable mind­ed men, and so proportionably the compound [ [...]] peace-makers, is used in this place in the same signification. As for the [...], (which fol­lows,) they shall be call'd sons, that must be rendred according to the importance of the word [...] to be called, i. e. to be, mention'd on Mat. 2. k. (And so 'tis used 1 John 3. 1.) and [...], 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 [...] sons of Mars, are good souldiers, and sons of Neptune, men of a savage and tyrannous disposition. And so 'tis observable that John 8. 39. the [...] to doe the works, and [...] being willing; or delighting to doe them, v. 44. are evidences of Sons.

e Note: [...] V. 11. Shall revile you] As [ [...], they shall call his name,] c. 1. 23. signifies his name shall be called, (and so in other places there noted) so here [ [...]] when they shall persecute, and revile you, signifies when ye shall be persecuted, &c. and v. 12. [ [...], 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 Note: [...] V. 13. Have lost its savour.] The Hebrew word [...] signifies two things, first [...], insipidum, unsa­voury, and then, by a Metaphor, [...] foolish; and here one of those is taken for the other, and so [ [...]] used for being saltlesse, insipid, unsavoury, [...], having lost all its saltnesse, all of that quality that belongs to that creature.

g Note: [...] V. 17. Law.] The use of the word [...] 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 oeconomy among the Jews under the old Testament (taken precisely by it self, 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 [...] to perfect it, i. e. not to destroy or pull asunder that former fabrick 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 passe 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 commandements, he saith, that he shall be the least in the kingdome 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 in stead of shadows, to make clearer revelations, clearer or higher promises and pre­cepts, (which he calls [...] to fill up) but not [...] 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) [...] or­dained and appointed you, [...], 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 [...], 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 Gods 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 in stead 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 farre was Christs design from destroying of it. And it is obser­vable [Page 27] 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 signifie 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 prophesyed 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 [...], Zelotes of the law, and the like) some variation may be observ'd, 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 blindnesse and obstinacy of the Jewes, 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 shadowes, they look'd upon Christ and his Disciples after him as ene­mies of the religion of the Jewes, and set up their more imperfect legal observances (which were only burthens to exercise, and imploy 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 in stead of them) against all Christs scheme, or form of reformation. Which dealing of theirs was the same in effect, as if that God, that first de­sign'd the frame of the Temple, should after appoint some little things to be alter'd in it (very much to the better, from that which was lesse 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 in stead 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 Gods 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 Jewes generally in Christs time, nay even of a great number of those that had received and beleived 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 any thing 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 withall 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 burthen made easier by God, should call for his harder heavier burthen again, and oppose God and all his faithful servants, nay persecute them (as the zealous Judaizing Christians, and Gno­sticks after did) because they would not agree with them to impose these heavier tasks on all men. How unreasonable this was is easily discern'd; but however by this means it came to passe, that a great contention did in the infancy of the Church arise, betwixt the Ju­daizing zelots, 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 Christs reformation, and consequently the abolition, and non-obligation of those shadowes, which he had changed for that which was so much more excellent, Rom. 7. 4. The Judaizers yet farther press'd the great prerogative that the Jewes 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 oppos'd to Christ's reformation, or the same now review'd and reform'd by Christ. Nay be­cause the promises made to Abraham were by them suppos'd to belong to all the Jewes, which stuck close to that old Mosaical form, and to none else, and to help them to justification, to the favour of God, and pardon of sins, Mat. 3. 8, 9. (though they liv'd in many sins unreform'd, and those such, as were of farre 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 press'd the necessity of retaining every pin in the Temple, every ceremony of the Mosaical law, as it was before Christs reformation; And with them the Gno­sticks soon complyed, and generally inflam'd the unbe­leiving Jews against all the Orthodox Christians, that did not: And against these Hereticks, 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 [...] the law, and [...], the works of the law, many times signifie (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 formentioned) and that in opposition to the new form, as it now stands reform'd, and heightned, altered and improv'd by Christ; Thus Rom. 2. 17. [...] (speaking to and of the growing sect of the Gno­sticks, 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 grosse 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 Gods 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 Christs 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 [...], the discerning or acknowledging of sin; the law of Circumcision shews a man his o he commits, farre from justifying him in the commission of it. So again v. 21. [...] (as v. 28. [...]) without the law, or without the works of the law, i. e. without that punctual observation of the Mosaical form, the righte­ousnesse of God (or, God's way of justifying men) is [Page 28] manifested. Where 'tis observable, that this way of justifying [...], without the law, taken in this se­cond sense, is said to be testifyed by the [...] ] 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. [...], the law of works] opposed to [...], the law of faith, the outward to the inward law; where yet v. 31. having oppos'd 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 beleived 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 Gods will among them, as farre as the variation of circumstances makes prudent, or reasonable for us. So again, Rom. 4. 13. [...], 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 [ [...], under the law] under the Mosaical yoak of legal per­formances, such as Christ reform'd and alter'd, is op­pos'd to [ [...], under grace] that state under Christs 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 Christs reformation hath made a change. So Rom. 8. 3. [...], the unability and weaknesse of the law] points to that se­cond notion of the Law, before 'twas perfected by Christ. So Gal. 2. 16. three times [...], the works of the law] in the same sense, as was explain'd, 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 every one 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 [...], the law of commandements] Ephes. 2. 15. (though [...], the law of a fleshly commandement, Heb. 7. 16. belong to another matter, speaking of Melchise­dek and Christ typified by him, and denotes a law ma­king provision for the mortality of Preists, appointing them in succession) that Codex or body of Commande­ments 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 oppos'd in that respect to the law of Nature in the hearts of the Gentiles, and all men, (call'd [...] the unwritten law) therefore as the word [...] or law is used, so in the same notions the word [ [...] writing] is used also. [...] Sometimes in the first notion of [...], for the law or religion of the Jewes. So Rom. 2. 27. [...], thee that hast literally observ'd the law of Moses, and art circumcis'd, and v. 29. (with a little change) [...], 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 newnesse of the spirit, i. e. according to this new re­formed law, which looks most to inward purity, and not [...], in the oldnesse 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, [...], 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, [...], 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, [...], gives life, enables to gain life, to come to Justification or salvation. And so again v. 7. [...] [...], 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 [...], v. 8. the admini­stration of the Spirit, i. e. this new, reformed, Evange­lical law; which, either first, because it. comes neerer to the soul, and requires purity there, whereas the Mosaical law deals most in external purifications, or 2^ly 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^ly 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 [...], the Spirit. Thus much in this place of the word [ [...] law] and (by occasion of that) of [...] and [...] 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 Note: [...] Ib. To fulfill] The Greek word [ [...]] is an­swerable to the Hebrew [...] which signifies not only [...], to perform, but [...], to perfect, to fill up, as well as to fulfil; and so is rendred sometimes by one, some­times by t'other. And the Greek it self is so used in like manner; when it referres to a Word, or a Prophe­cie, then it is to perform, to fulfil, 2 Chron. 36. 22. 1 Mac. 2. 55. In other cases it is to fill up, to compleat, to perfect▪ Ecclus 33. 16. and 39. 12. 2. Chron. 24. 10. and Mat. 23. 32. This the ancient Greek Fathers expresse 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 adde the [...] to the [...], then it is said to be fill'd up. This may farther appear by what Christ here adds, Except your righteousnesse, i. e. Christian actions, and perfor­mances, exceed the righteousnesse of the Scribes and Pharisees, i. e. go higher then that strictest sect of the Jewes, and the Doctors among them thought them­selves obliged to, or taught others that they were obli­ged, they shall not enter into the kingdome of God, passe 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 Christs improvement added to them, in this form of speech, But I say unto you] Thus when Rom. 8. 3. it is said that God condemn'd sin in the flesh, i. e. shew'd a great example of his wrath against sin, by what Christ suffer'd on the Crosse for our sins, the reason of Gods doing so, is rendred v. 4. that the [...], Ordinance of the Law, circumcision, &c, [...], might be perfectly perform'd in us, i. e. in a higher degree then by the Jewes it was thought to oblige; And that it is the general interpretation of the antient Church-writers, (especially the Greeks) down to S. Augustine, may ap­pear by these few of a multitude of testimonies; Irenaeus [Page 29] 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 [...] here. So S. Basil on Psal. 15. calls Christ [...]. See the Author of the Constitu­tions l. 6. c. 23. So in Chrysostome Tom. 3. p. 93. [...]. And that Christ's giving of Lawes was [...], and that Christ did not here recite all the Commandements of the Decalogue, because he meant not [...], So that it was then [...], & [...] . So Theophylact, that Christ came not [...] .In Rom. 6. 14. And [...], When Christ was come, our contentions became easier, wherefore we had also greater tasks, as having greater assistance afforded us. AndIbid in 1 Cor. 9 21. [...], having a Law more sublime then the old Law, viz. the Law of Christ. AndIbid in Gal. 5. 13. [...], We are not there­fore free, that we may transgresse the Law, but that we may transcend or exceed the Law; where in stead of Christs [...] to fill up] he sets [...] to exceed and go beyond. AndIn Gal. 5. 23. [...] [...], He casts out the Law as inferiour and lesse then the philosophy, or rule of living, given by the Spirit.

So Oecumenius, [...] . So Tertullian, Christi legem supple­menta necessaria esse disciplina servatoris l. 3. cont. Marc. c. 16. And Ampliandae, adimplendaeque legi adjutricem Christus praefecit patientiam. l. de Pat. And, Christus Dei creatoris praecepta supplendo & conserva­vit & auxit l. 4. cont. Marc. And, Legem sistimus, scilicet in iis quae & nunc Novo Testamento introducta, etiam cumulatiore praecepto prohibentur, pro non moecha­beris, qui viderit, &c. So S. Aug. serm. in mont. l. 1. Christus implevit addendo quod minus habet, & sic perficiendo confirmavit, & dum fiunt quae adduntur, multò magis fiunt, quae permissa sunt ad inchoationem. And, quae à me adduntur, qui non veni solvere sed adim­plere, And, non secundùm illa minima, sed secund mea quae dicturus sum. Quae sunt autem ista? ut abundet justitia, &c.

i Note: [...] V. 18. Jot.] [...] is thought by some to referre to the Hebrew Chirec, by others to some corners of the Hebrew letters, from whence their Criticks were wont to deduce great Mysteries. But the word must be re­solved to be of a Greek origination, and there it signifi­eth [...] (for so sure we must read in Hesychius, not [...], but [...] ) the beginning of a letter, which is lesse then the least letter, iota, which went before; Thus (saith Plutarch l. 2. adversus Col.) did Epicurus con­tend with Democrates [...]; about syllables and these, where most probably they signifie pieces of letters, as syllables are pieces of words. Thus is the word used in Hesychius for any the least part of any thing; thus he renders [...] (mention'd here c. 7. 3.) [...], a thin minute piece of wood, of some, but very little length. The Hebrew reads [...], which the Rabbines frequently use for the little stalk or tail of any fruit. The Syriack hath serto, which Ferra­rius interprets minima linea, and so the Arabick, chatta linea or lintola, the least stroke or part of a letter. And accordingly it is here set to denote any the smallest in­considerable parts, any minutiae in the Law. The word is here joyned with [...], the name of a Greek letter, which cannot be translated into English any otherwise then that it is a Greek [ [...]] and therefore I have re­tain'd it in the margent, as Alpha and Omega two Greek letters are retain'd in the rendring of the Apo­calypse.

k Note: [...] V. 21. Heard] There were three waies among the Hebrews of interpreting Scriptures; first [...] hear­ing, [...], when any fact is recited, or Historical sense explicated, which to have heard is sufficient without any more. 2^ly [...] mystical exposition. 3^ly. [...] pa­rabolical exposition. The first of these belongs to those passages of Scripture, which were plain matters of fact, as here plain commands of the Decalogue, without any other expositions on them; then the bare reciting them out of the book; And to shew that this, and that of adultery v. 22. and that of perjury v. 33. were com­mands of the Decalogue, and that that of the lex talio­nis, law of retaliation v. 38. and loving freinds, and hating enemies v. 43, (which two, though they agree with the rest in the [...], ye have heard, yet differ in the [...], to them of old) were doctrines of Mo­ses Law, though not of the Decalogue (as that of Di­vorce having neither the [ [...], ye have heard] nor the [ [...]] to them of old time, is neither) to shew this, I say, it is that Christs form here still begins with [...] ye have heard, in reference to the [...] hearing, forementioned, which belong'd to such; or in reference to [Hear O Israel] the form, with which the Law began, in Moses's reciting it, Deut. 5. 1. and so, in like manner, his form of addition [ [...], but I say to you] is an intimation of the Rabbins forme, when having set down anothers doctrine, they make ob­servation upon it, [...] And, or, But I say,

l Note: [...] V. 22. Racha] The word [...] is an Hebrew word, and signifies vaine, or empty, and being applied to any man, is a word of Contumely, calling him empty, despi­cable, witlesse fellow, this is here forbidden by Christ, and (as an unsupportable wound to anothers reputa­tion, which is generally prized next to life, often pre­ferr'd before it) is by him thought fit to be superadded to the old command of not killing. And that this is an elevation of Christ's doctrine above the Heathen theo­logy, may appear by a known passage in Homer Iliad. [...]. where Minerva forbids Achilles striking Aga­memnon, ‘ [...],’ Leave of contending, and draw not thy sword, yet gives leave to reproach him, and counsels to Contumelious words, ‘ [...], &c.’ which is here most strictly prohibited by Christ.

m Note: [...] V. 24. Reconciled] The words [ [...], and [...]] in the Passive voice have a peculiar sense in the New Testament; In ordinary Greek Authors they signifie to be pacified, reconciled, but contrariwise in these (according to the notation of the Reciprocal con­jugation, Hithpabel, among the Hebrews) to reconcile himself to another, i. e. to appease, get the favour of that other. So 1 Cor. 7. 11. [...] let her appease, reconcile her self to her husband. So Rom. 5. 10. If we being enemies [...], were reconciled to God, i. e. restored to his favour (God pacified toward us) So 2 Cor. 5. 20. [...], take care that God be reconciled unto you, and so here [...], take care that he be recon­ciled to thee, pacifie him, reconcile thy self to him, for that which goes before is, not that he hath done thee injury, but thou him, when thy brother hath somewhat against thee] In which sense also that other phrase v. 25. [...] [ [...], ] literally [be well minded] is to be taken, not that thou think well of thy injur'd brother (for that is not the businesse of that place) but that thou seek his favour and forgivenesse, his accord and agreement with thee, that he may think well of thee, and be reconcil'd to thee. See Note on Mar. 14. 54. f. So in like man­ner the Active [...] is not, [...] as in other Authors it [Page 30] signifies, to appease, but) to restore any man to anothers favour, 2 Cor. 5. 19. All this is to be made up by obser­ving the importance of the Hebrew [...] in the several Conjugations.

n Note: [...] V. 25. Officer.] The word [...] Officer, or Ser­geant, which is here used, and so in like manner Joh. 18. 3. is also used Luke 4. 20. in another sense, by which compared together it appears that the same men which in the Consistory, or Court of Judgement among the Jewes, were Apparitors, or Sergeants, were also in the Synagogues imployed (as Deacons) to minister, to bring and take away the book, &c. So the very word [...] that we ordinarily render Deacon doth Mat. [...] 22. 13. signifie the officers, that take and carry men to prison, and (as it was the Lietor's office) bind men hand and foot, &c. In stead of [...] here, is [...] Luke 12. 58. [...] i. e. the Sergeant or Lictor that executes the sentence, to which any man is adjudg'd by the Court of Justice.

o Note: [...] V. 28. Looketh] [...] here signifies not to see, but to behold, consider, look upon with some intention, or earnestnesse, or voluptuous designe. Proportionably to what we find of this word, when 'tis applied to other matters, As Ephes. 5. 15. [...], see, i. e. take heed very diligently [...], &c. that ye walk accu­rately. And very frequently in that sense for taking heed. Saint Chrysostome here reads, [...], he that looks upon, and as Theophylact renders it by standeth and looketh earnestly, so he by maketh it a businesse to doe so, hunts after, feeds his eyes with the spectacle, nails them to handsome faces, and again, looks that he may desire. An example of this there is in the two Elders Sus. v. 32. who being denied the farther enjoying of their lusts, command to uncover her face, that they may be filled with her beauty. And so 1 Esar. 4. 19. they gape, and even with open mouth fix their eyes fast on her: And Ecclus 9. 5. and 8. [...], gaze not, look not on a maid, as if thou wert a learning her, filling thy Phansy with her beauty, lest thou be insnared by her complexion, colour, or beauty in her cheeks: for so I sup­pose the right reading ( [...] not [...]) im­ports. So Ecclus. [...] 41. 21. [...], contemplating another mans wife, and [...] (not, as 'tis render'd, be­ing over-busie, but) a curious earnest beholding his maid, as the word is used 1 Tim. 5. 13. and Ecclus. 42. 12. Look not earnestly on any man for beauty, and so the Fathers generally use [...], to this matter. And so in Humane authors. [...], Niceph. Basilac. [...]. Look'd with amorous eyes, and earnestly beheld his beauty, and so [...], bedded her love in her heart, it being dangerous to let it out, The very thing call'd here, committing adultery in the heart. The thing then here forbidden by Christ is the delight or pleasure of looking on carnal objects, which pious men of the old Testament have abstein'd from, as Job 31. 1. but is now most strictly prohibited by Christ. Thus (saithin Legat. p. 36. b. Athenagoras) [...], to behold with pleasure is adultery to a Christian, [...], 'tis not lawfull to behold curiously the beauty of virgins, p. 462. Cat. in Job. and so [...] inPaedag. l 3. c, 5. Clem. Alex. and [...], the incontinence of the eye is forbidden the Christian, saith S. Chrysostome. And even among the Heathens, the answer of Pericles to Sophocles, shewing him a beautiful woman, is considerable, [...], A sober General must keep at home, or in his power, his eyes as well as hands. Stob. Serm. 17.

p Note: [...] V. 31. It hath been said] The form of the Preface here, being no more then [ [...] it hath been said] with­out either the [...], ye have heard or [ [...], to them of old] doth note that the matter here recited was no Precept, given either by Moses in the Law, or by any other after him, to that antient people, but that it was only a Permission, by allowing impunity in the [...], the case of nakednesse, or turpitude, Deut. 24. 1. to this the Pharisees distinctly referre c. 19. 7. and Mar. 10. 7. Why then did Moses command, &c. where yet all that Moses did command is only this, that he that doth put away his Wife (in the case, which for the hardnesse of their hearts he permits v. 8. but al­lows not, much lesse commands) shall doe it formally, and legally, giving her a bill of Divorce, that by that means the divorced woman may marry again, and bring forth children by some other man. 'Tis true in­deed there were some licentious doctrines brought af­ter into the schooles by some of their Doctors or latter Interpreters of Moses. One sort of them, which acknow­ledg'd it to be allow'd in no other case but that of Na­kednesse, or turpitude, did yet extend the word Turpi­tude to almost every matter of dislike; another sort extended the liberty, or allowance (without any re­flexion on that of turpitude) to [...], Mat. 19. 3. for, or, upon every cause. But the context here seems not to referre to these Doctors, but peculiarly to the Permission afforded by Moses (and the command of giving the Bill of Divorce) Deut. 24. which indulgence, or impunity is here, and Mat. 19. retrenched by Christ, and strict command gi­ven, both that no cause but that of Fornication shall be competent for Divorce, and that no Christian society shall grant that toleration, which only for the hard­nesse of their hearts was then afforded the Jews.

r Note: [...] q Note: [...] V. 39. Resist] The word [...] may here signi­fie (in a notion, wherein [...], in Composition, imports vicem referre,) repayment of injury, violence, &c. as in the word [...], to suffer by way of retaliation, [...] and give by way of recompense, &c. and [...] to invite him again who had invited thee, Luke 14. 12. So doth Tertullian seem to render it, laesi vicem referre prohibentur, Apol. c. 37. when we are injur'd we are forbidden to make returnes, the same that Rom. 12. 17. is called [...], to repay evil for evil, which is there the interpretation of [...], v. 19. avenging themselves. And 'tis observable that the word is apply'd in the Old Te­stament to impleading, or prosecuting at law, as Jer. 49. 19. where the Hebrew reads [...], diem dicere, to im­plead, the Greek have [...]; who shall re­sist me? So Jer. 50. 44. and so the word [...], when 'tis rendred [...], to resist, Isa. 5. 8. it signifies im­pleading in judgment, & Oba. 11. to use violence against any. So [...] which signifies any kind of return to another in word or action (and is ordinarily rendred [...] or [...] to answer) is rendred [...] to resist, as Deut. 19. 18. Is. 3. 9 and 59. 12. Jer. 14. 7. by which (as 'tis here set in opposition to the lex talionis, law of reta­liation, the eye for eye v. 38.) it will appear that in cases of this nature (a light Contumely, &c.) not only private revenge is interdicted Christians, but also the exacting of legal revenge before the Magistrate. But beside this [ [...]] signifies ordinarily violent and armed resi­stance, Rom. 13. 2. and so in Hesychius [ [...]] and [ [...]] resisting, and waging warre, are all one; and [...], is [...], in the Old Glossary, [...] obsto, obsisto, resisto, and so in Homer; ‘— [...], Iliad. [...].’ and 'tis not certain that it signifies any otherwise here: and then the matter of Precept will be, that in injuries (of this nature again) we may not,Rufus ex E­pict. hist a­micit. ap. Stob. Ser. 20 for the securing our selves from more, flie to any violent resistance; Patience at the present, and depending on Gods providence for the future, doth much better become a Christian. And the Philosopher hath stated it excellently, [...], It is the part of degenerous and foolish [Page 31] men to think they shall be contemn'd by others, if they do not by all means avenge their first enemies, [...], For as we say that a man will be deemed free from contempt by his being able to hurt, so much more will he be deemed by his being able to help. An example of this doctrine we have James 5. 6. where the Just man is impleaded (even capitally) condemn'd, and executed, which is the highest that can befall, and yet [...] (in a word equivalent with this notation of this) he makes no violent resistance, prepares not to oppose your violence with the like, [...] and then all bloody and violent means to avert and repay injuries (especi­ally such slight injuries as are here mention'd) are here utterly forbidden. [...] As for the [...], that is plainly the Greek of [...], which Exod. 2. 13. is rendred di­stinctly [ [...]] to the injurious, as [...] the Passive, is he that receives injury, Act. 7. 24. See Note, t.

a Note: [...] V. 40. Coat] Some difficulty there is, what is here meant by [...], which is rendred a coat, but more pro­perly a shirt or sarke, and [...] the upper garment; perhaps it may be cleared by finding the notation of the former, [...], for then the latter, [...], being a more general word for any kind of garment, will be here regulated by Analogie with that: For the original of [ [...]] there is little doubt, but it is Hebrew, differing so little from their [...]; The Hebrew word notes it to be linnen, and it is the name of the Priest's inner garment among them, and so [...], saith Mos [...]hopulus on Hesiod p. 70. it signifies the inner garment. So in Aristophanes, [...] where [...] signifies, and is by the Inter­preter rendred interula, the inner garment. So inIn Iliad. [...] Basil. Edit. p. 128 l. 43. Eustathius [...], it signifies the inner garment, and giving it an Etymology (somewhat remote) from [...]. he saith it is so called. [...], because it is immediately next the body. And a phrase in Saint Jude v. 23. [ [...]] signifies it to be next unto the Flesh, the same which the Latines call ca­misia, and the Greeks sometimes [...], and Hesiod hath given it the Epithet of [...], i. e. a long garment, saith Moschopulus. Thus in Homer's Iliad. ‘ [...],’ the outer and inner garment, both which cover the shame. So in Isidore Peleusiota, [...], is the shirt which covers the nakednesse, which, saith he, was it, which Joseph's mistresse rent from him; and brought to her Husband for an evidence of his attempting to defile her. The same Hebrew [...] is, by transposition of letters, the Latine tunica (by which 'tis often rendred) as the writers of the Origination of words have obser­ved, and that, though it be sometimes otherwise applied, agrees in the use of it also with the Greek and Hebrew; Tunica signifying principally the inner linnen garment, next the body, as when 'tis proverbially said, Tunica propior est pallio, & when 'tis in the Poets used for a shirt or smock, as when Propertius saith of the Goddesses.

This being the meaning of [...] the inner linnen gar­ment next the body; (Tunica [...] ex lino (saith Saint Hierom ad Fabiol.) usque ad crura descendens, such, saith he, as the souldiers camifia, close to their body, that they may run or fight, or doe any service the more expe­ditely; and agreeably to that, the Roman souldiers are said to be [...] to have no other garment on, when they fought) there will now be little doubt, but that [...] will signifie the upper exterior garment, [...] the Hebrew [...] or Latine pallium, which was the co­vering of the [...] or [...] or tunica, and therefore in Plautus in Aulul. when they are a searching one for somewhat lost, 'tis first, agedum, excute dum pallium, then when that is done (when the upper garment is ta­ken off, and yet the thing not found) it follows, nè inter tunicas habeas, signifying pallium to be the upper, tunica to be the under garment. So Acts 9. 39. we find to­gether [...], and [...], all that belonged to the clo­thing of the poor Widdowes there, the under, and the upper garments. So in the enumeration of the High­priests garments, Cod. Jom. c. 7. §. 5. there be four garments mentioned of the Priest, and [...], is the first of them, and then, saith he, the High-priest adds four more to these, which are all upper garments, worne over the other, and [...] is one of those, as here [...] is added to [...] And in Hesiod, [...], saith the Scholiast, [...], the out­ward garment thicker and warmer then the other, and it is to be observed that this latter was both more use­full and prizable ( [...] saith the Poet) then the for­mer, being (as Josephus saith of the High-priest's Pall, and so Rev. 1. 13.) a long garment down to the ground, and as Maimonides addes, [...] as the garments of noble men. [...] And so Mat. 11. 8. speak­ing of these, under the title of [...], saith he, [...], the fashion was for courtiers to wear them, and so they go generally for garments of Peace, and [...] in Plutarch, Quaest. l. 4. c. 22. and [...] in Theoprastus, signifies such a life. So * Alexander Aphrodisaeus, speaking of the unfitnesse of using clothes to soften or effeminate the body, which should rather be designed as Armes to to fortifie and make it courser, and so stronger, saith, that it is much fitter to use [...], one inner garment then two (which they that took care for softnesse and smoothnesse did) and yet better to use none at all [...] but the outer garment only; where the In­terpreter of Stobaeus (in whom this passage is set down p. 18.) most absurdly renders [...] interula, quite contrary to the design of the place, where it must needs signifie the outer (which is generally the lesse smooth or soft) garment, not the shirt or inner garment, which in Homer hath that Epithet, [...]. ‘ [...],’ to contra-distinguish it from [...] saith [...]. 8 B [...] ­sil. Ed. p. 8. l. 36. Eusta­thius, which [...] hep. 128, l, 4. else where expresseth to be [...], and here to be the upper garment [...]. The whole matter is put out of question by the words of Plutarch in his Nuptial precepts, speaking of the wind and the Sun, contending which should force, he man out of his clothes, [...] ; where [...] be­ing the outer garment, that which only the wind had force on, and that which in the Sun-shine was first put off, [...] must needs be the inner garment. And then that is the gradation here, If any man sue thee, and take away thy lower or inner garment, let him take away thy upper garment also, rather then thou, by opposing vio­lence, or revenging thy self on him, think to secure thy self from farther greater damage. The truth is, if Christ's discourse were of his forcible taking away the garment from thee, it would be more reasonable that the Upper garment should be first named, and the In­ner garment after it, because that is the order of pul­ling off, and accordingly S. Luke setting it down with some change, and speaking of the case of Forcible ta­king away, he inverts the order and sets [...] first, and then [...], Luke 6. 29. but our Saviour here speaks of Civil violence; using a suite at law, as the en­gine to rob thee, and then 'twas fittest to name that first, which was least pretious or considerable, and afterward that which was more valuable, that so the duty of this Text might be enforced, which was, that in case of any lesser inconsiderable injury done to us, we should not meditate revenge, or flie to force, though by that [Page 32] pacifick meanes we incurre the danger of a farre grea­ter losse.

V. 41.s. [...] Go a mile] [...] is a Persian word (and custome) to take up men, as we take up Post-horses, to carry our burthens from stage to stage (and so the word is used, c. 27. 31.) which when one hath performed, another is taken up in his stead for the next Post. These stages are each of them a Parasange, called [...] saithHist. l. 2. p. 55. [...] Agathias, because, when men came to the end of them, they did refresh themselves and return home. Now the [...] or mile, which is here mention'd for the supposed stage, is but the fourth part of a Parasange (or thereabout) the Parasange being, saith he, thirty stadia, and the [...], but seven or eight, to signifie (as in the former the [...] was a light supportable injury, or ra­ther a Contumely only, and the taking away the Cloak, a robbery again supportable to him, that hath the Coat left, and perhaps a great Estate also, so) here the oppressi­on or invasion of liberty spoken of, to be but a petty da­mage, going but a quarter of an ordinary Post (and no burthen mention'd neither) and they that are so impa­tient of such tolerable injuries, as to oppose force or me­ditate revenge for them (which ordinarily brings greater sufferings upon them, and so is farre from gainful to them that use it) especially to break into open violence upon such light grounds, are directly contrary to this practise of Patience here commanded, and prescribed to all Christians.

t Note: [...] V. 45. The [...] here again being answe­rable to enemies, v. 44. (and in the notion mention'd in Note on v. 39. [...] ) are the injurious; as on the other side [ [...] good] are the freindly or kind, differing from [...] righteous, that follows, just as Rom. 5. 7. or as [...] & [...], righteous, and merciful, or as when [...] good is express'd to signifie [...], benignity, as Mat. 20. 15. [...] (or as when [...] Jam. [...] 3. 1. & good works in our ordinary phrase, signifies works of charity, or mercy) such an one as Hesychius explains by [...] (a word taken into the Greek language from the Hebrew [...] ▪ or the Syriak [...], only with the addition of the Greek termination) and so in like man­ner, the word [...] perfect, [...] (answerable to the He­brew word [...] v. 48.) signifies the same charity or benignity of nature, and is all one with [...] in the Parallel place Luke 6. 36.

u. [...] V. 47. More] [...]; The phrase may seem to have respect unto theon Prov. 22 28. Hebrews language, who call [...] mercifulnesse, [...], abundance of goodnesse, and [...] inon Ps. 36. Kimchi, excel­lence of (or exceeding) goodnesse, such as belongs to the special pious extraordinary Jewes (and Christians proportionably) Thus in Pirche Avoth, c. 15. [...]. [...] He that saith, That which is mine thine, and that which is thine is mine (which is the lo­ving of friends, doing curtesies to them that will pay them again) is an ideote, [...] populus terrae, an ordinary vulgar person, [...] doth nothing [...], ex­traordinarily.

Annotations on Chap. VI.

a Note: [...] V. 1. Take heed] [...]] with an accusative case, is [...], to watch, or observe carefully, saith Phavorinus; and may possibly here be so, there being no necessity, that the construction should run thus, [...], take heed that you doe not, but as probably [...], look to your almes, [...] not to doe it, or, that thou doe it not, &c. But yet because the phrases used in these books are not alwaies to be judged by the use in other Authors, and because Saint Matthew useth [ [...]] in all other places, a little diversly from the rest of the writers of the New Testament, those generally joyning unto it a Dative case, but Saint Matthew leaving it out, and understanding it, therefore 'tis possible it may be so here also; and so the reading will be neither [ [...] look to your almes] nor [ [...] look that you doe not,] but understanding [ [...]] look to your selves, that you doe not, &c. So when Saint Matthew reads [...], c. 16. 16. and 11. 12. take heed of the leaven, Saint Luke reads, [...], take heed to your selves of the leaven, [...] &c. As for the word [...], from whence our English word [Almes] is form'd, that is, any act of pity or mercy, especially of liberality to them which want, for which some copies read [...] righteousnesse, which as it is all one with [...], and in the translation of the Old Testament, used promiscuously for it (according to the notion of the Hebrew [...] forementioned, Note on c. 1. g.) so doth it signifie this Charity, to be an act of duty and righteousnesse required of all Jewes and Christians, and not to be omitted (by them which are able) without sin.

b Note: [...] Ib. Be seen] The word [ [...]] imports such a beholding or looking on, as is on a stage or Theatre, for men that act parts, or strive for masteries, whose re­ward consists only in the [...] and [...], v. 2. the applause, and praises, and approbation of the Spectators, which appears to be the meaning of the word here, by the concurrence of all the circumstances, 1. by the [...] reward, twice used immediately, v. 1, 3. By being thus lookt on, they have their reward, as in those spectacula or prizes 'tis wont to be, where the conquerour hath no other acquisition or [...], but the reputation of the victory, with a crown of leaves, of no kind of value, to expresse and testifie it. Then 2^ly. [...] to this, I suppose, referrs the mention of the [...], v. 2▪ the sounding of the Trumpet before him, a solemnity with which the stage-players, and gladiators were brought into the Theatre, and by which the com­pany were call'd together, [...], they use the trumpet calling the multitudes with it, saith Phavorinus, and this use of it among the Jewes, to call the people together, is oft mentioned by Moses. [...] This might yet 3^ly. be farther probable by the mention of [ [...]] (the very word that signifies those Actors or stage-players pri­marily, and is only by a figure brought to that signi­fication which now ordinarily belongs to the word hypocrites in English) but that this word in the New Testament is in ordinary use for hypocrites, as we now speak, and not for personators, or Actors. But then 4^ly. these were wont to have their trumpet sound in the Marketplace, and places of concourse (which is the meaning of [...] here, [...] not sacred Assemblies, or Synagogues) and [...] in the streets, places where men are wont ordinarily to passe, [...] and where to meet, (as Hefychius renders [...] all one with [...]) where the sounding of the trumpet may most probably be a means of calling together all men, that dwell in that place or neighbourhood.

c Note: [...] V. 5. Standing] The word [ [...]] may possibly referre to that particular posture of standing, which was usuall in Prayer, as among the ancient Christians, so among the Jewes before them; whence it is that [...] statio, is reckon'd by them as one of the seven names of Prayer. So Manahem speaks of Abrahams standing, i. e. (saith he) praying before the Lord, and thence is the proverbiall speech of Rabbi Judah in Musarim, without [...] station, the world could not subsist. And besides the posture of standing might be more convenient for their turne of being more and farther seen by men. But the truth is, both the Greek [...], and the Hebrew belong promiscuously (not to standing only, but) to every or any posture of the body. So Mat. 16. 20. some of those that stand (i. e. that are) here, as [...] signifies esse, to be, or adesse, to be present; and so Jo. 12. 19. [...], the people that stood (i. e. [...] were present) (in like manner as [...] to sit is used for any posture, or without relation to any, no more than simply to abide, as Lu. 24. 49. [...] tarry in the city) and so in this very matter, Mar. 11. 25. [...], when you stand praying, that is, when you pray. So in Hesy­chius, [...] or [...], to stand, that is to be placed, situate, to be, yea and [...], he stood, that is, he sat, to take it quite off from the nota­tion of standing. So saith S. Chrysostome of the Sea, [...],p. 544. Cat. in Job, it stood as firmly, as if it were bound, which the Learned translator renders rightly, firmiter & in tuto situm est, it was placed firmly; and so the Latine, sto, as well as existo, is often used as a Verb substantive only, to sustein a Participle, without reference to any posture.

d Note: [...] Ib. Synagogues] That the word [...] signifies not what we call in English Synagogues (by them [Page 35] meaning places set apart for divine service) but any place of publick concourse, will be very probable in these places following; Besides the two in this place v. 2. & 5. (where 'tis joyned with [...] streets, and [...], Angles of the streets) see c. 10. 17. c. 23. 6, & 34. Mar. 12. 39. c. 13. 9. Lu. 8. 41. c. 11. 43. c. 12. 11. c. 20. 46. c. 21. 12. Acts 9. 2. c. 22. 19. c. 24. 12. c. 26. 11. Jam. 2. 2. and there­fore Munster's Hebrew of Matthew having [...] here is literally rendred [in frequentiis] to note, as the Hebrew doth primarily, any place where the people are met together: for though [...] signifie some special congregated assembly, and be therefore the word used by the Syriack for [...], the Church, c. 16. 18. yet [...] signifies every kind of meeting, either civill for Judicature, (Mat. 10. 17. & 23. 34. Lu. 12. 11. Acts 9. 2. James 2. 2. and in some other of those places, where this word [...] is to be rendred Consistory) or even for ordinary affaires of trading, &c. (as [...] and [...] are all one) and so it is most commodious to render it in this place. See Note on James 2. b.

e Note: [...] V. 7. Vaine repetitions] The Greek [ [...]] is lite­rally, to doe as Battus did, which what it is, is described by Suidas in these words, [...], Bat­tologie is multiplying of words (just agreeable to this verse which sets these words as Synonymous) [...], The word is taken from one Battus who made long hymnes, consisting of many lines, full of Tautologies. Whence Hesychius [...] (it should be [...], empty, idle, unseasonable dis­course. 'Tis sure enough that Christ spake not Greek in this Sermon, and so referr'd not to the name or style of Battus, but the Evangelist, or his Translator thus rendred his Syriack expression, by this proverbiall Greek word. Munster's Hebrew read is it [...] doe not multiply words, viz. above that which is fit and seasonable. The peculiar notation of this phrase in this place, will be best discerned by the practise of the Heathens, which is here referr'd to, [...], as the heathens doe] and that practise is best represented in their Tragedians, as in Aeschy­lus, who hath neere a hundred verses at a time, made of nothing but Tautologies, [...], and [...], and [...], in their crying unto their Gods. So 1 Kings 18. 27. the Idolatrous worshippers cried in the same words from morning till noone, O Baal heare us. And Acts 19. 34. for two houres space, The Great Diana of the Ephesians. Of this kind generally were their charmes and Incantations, and therefore Polybius calls the using of such repetitions, [...], to set upon their Gods to charme them. This those Hea­thens did to two ends, 1. to make their Gods heare them not knowing how farre off they might be, which Elias referres to, 1 Kings 18. 27. Cry aloud, for per­haps your God is asleep, &c. and they look not on it as an Irony, but follow his advice, v. 28. 2^ly that they may understand and remember their petitions the better, both which Christ mentions here, v. 7, & 8. So that the things here forbidden in prayer (and espe­cially in private prayer, [...] and [...], in the closet, and in secret, v. 6.) are first [...], a cold unseasonable lengthning out of time with tautologies, when it is not any effect of zeale, 2^ly. the care of ver­ball, not reall eloquence in prayers, for that will come under [...], much speaking. But still not all repe­tition, or length, or eloquence, for of all these we have approved examples in the Scripture, and they are each of use for the quickning & enflaming devotion, especi­ally in publick prayers. And even in Poetry it is obser­vable that what was unskilfully done by Battus, and so became ridiculous in him, being yet done dextrously by others, is a great ornament of verse, that of Re­petition.

f Note: [...] V. 11. Daily] the word [...] is capable of a double Origination, either from the word [...], the day approaching, whether that be the now-instant day, or else the morrow, that is (in the Scripture sense of the Hebrew [...]) the future, the remainder of our lives, how long, or how short soever. Thus in Pha­vorinus, [...] is explained by [...] approaching, or coming on, and [...] notes the future events, as opposed to [...] the present in Niceph. Basilac. [...]. If the word be derived from hence, then the [...] will denote as much as shall be suf­ficient, or proportionable for the future, or the re­mainder of our lives, which we pray that we may receive this day, that is, as S. Luke interprets it, [...], day by day. Another way there is of deducing this word, from [...], that which is agreeable for my being, or subsistence, or condition in the world, [...] saith Pha­vorinus, that which Solomon calls food convenient for him; and so in either sense (but the first is more accor­ding to analogie of Derivations) that which is sufficient, and agreeable for the remainder of our lives, the daily sustenance, and necessaries of our bodies, and especially of our soules.

g Note: [...] V. 13. Into temptation] [...] to enter into temptation] signifies to be so involved in straights or difficulties as that one cannot extricate himself, c. 26. 41. and proportionably here [...]] is to bring men, or suffer them to be brought into such an estate; Contrary to which is Gods promise, 1 Cor. 10. 13. of [ [...] ] giving away of escaping, or get­ting out, together with the temptation, and that is it which we here pray for, in assurance of Gods fidelity in performance.

h Note: [...] V. 16. Disfigure] What [...] here signifies will be somewhat uncertain, because in this very Chapter, v. 19. it is used again in a sense, which will hardly be accommodated to this place, howsoever we should render it. A probable way to hit upon the right in both places will be to consider the diversity of the matter, and accordingly to apply the word in the diverse signi­fications of it. In that other place 'tis cleer that it must signifie some kind of taking away, spoiling, or consu­ming (for that is proper to the Moth, and the [...], whatever that signifies) and so Hesychius renders it [...], either as that is feeding upon, [...], feeding, saith he, or as 'tis preying upon, snatching, carrying away, [...], and so [...] is used for any kind of consuming, whether by death or otherwise, as [...], that which is old is neer dying, Heb. 8. 13. and in the Psalme, Before I goe hence and be no more seen, or, be taken away; and so [...] the state of the soule sepa­rate from the body, or, the state of Death, is express'd by [...], as a word of the same origination and notion with it, one being deduced from the privative particle, and [...], video, to see, and the other from the same particle, and [...], appareo, to appear, and so both signifie Death, the vanishing of the soule into soft avre, as the Atheist (which beleiv'd no future life) calls death, Wisd. 2. 3. or in the Christians notion the de­parture from the body. And thus the word is used not only for totall destruction, but for being lost, or out of the way for a while. So saith Thomas Magister, [...], not that they are destroyed or gone, but that they disappeare for one day. But this notion of the word cannot at all belong to this place, where the Hypocriticall fasters, that desire their devotions should [...] be seen and commended by men, are said to be [...] of a sad countenance, and [...] which is not surely by any outward applications to [Page 36] consume, or destroy, or spoil their faces, but denotes only so much as shall make good the opposition betwixt them, and those immediately after mentioned, which anointed their heads, and washed their faces (which sig­nifies an absence of all mourning at least) The most then that the matter of the place will direct us to, to­ward this enquiry, will be only this, That this [...], as it is elegantly joyned with [ [...], being discern'd to fast] being used as a means to make others beleive that they are in a condition of sadnesse and fasting, and of sadnesse, as that may be an evidence, and reporter of their fasting so it may possibly signifie only Negatively, they doe not anoint, and set out themselves, as men ordinarily doe, when no sad occasion forbids it: and that this is it, and no more but this, one probability the Context affords, for that which is v. 17. prescribed, as the way of avoiding that Hypocritical pra­ctise, is, to anoint the head, and wash the face, which makes it probable, that their Hypocrisie consisted in not doing so, or neglecting to doe so. But beyond this per­haps it may denote something Positive. And to this purpose first it may be observed, that Hesychius renders it [...], to hide, or cover. So 'tis known that that of hiding, or veiling, or covering the face, was customary among the Jews, and hath been so among other nations in time of mourning, and so still among us the use of hoods in close mourning is observed and veiles are generally the garments of mourners. Thus not on­ly in Horace— ‘Rufus tecto capite, ut si Filius immaturus obisset,’ he covered his head, as if his son were come to an un­timely death; but particularly in the Scripture, The King covered his face, and cryed, &c. the description of David's lamentation for Absalom, 2 Sam. 19. 4. and so Haman, Est. 6. 12. mourning, and having his head covered. So Ezech. 24. 7. make no mourning, cover not thy lips, and so v. 22. and so Mich. 3. 7. it being the custome of mourners, caput, faciem, os, labra tegere, to cover the head, the face, the mouth, and the lips. And then why may not this be the meaning of [ [...] ] here? which literally signifies, to hide or co­ver, so that it doe not appear. So saith Phavorinus [ [...]] is not only [...], totally perished, but also [...], when a thing is hidden and appears not, and [...], to make invisible, and so 'twill be proper to affirm, by its contrariety to [...], to make manifest. And this may seem to be a proper, and first notion of the word, which comes to signifie other things by deduction from this. And this will be very proper to the turn, by hiding, or covering, or veiling the face, to signifie mourning, or sadnesse, or humiliation, and by that to publish their fasting, which they should keep secret. Another second notion of the word [...] is ordinarily pretended for disfiguring, or discolouring their faces, for [...], palenesse, but this, as it will hardly be exem­plified either in Sacred, or profane Writers (nay on the contrary 'tis used for painting to advantage, that is, beautifying, inStoae. p. 445. Nicostratus, [...] ) so will it not be found that the Jew­ish hypocrites used any such arts either in time of mourn­ing or fasting; Neither is it easily defined or explained what particular way of disfiguring, or discolouring, or causing pallidnesse it is which is meant by it. The most that I can discern toward this sence, is this, There is a disease which is called [...], defined by Phavo­rinus to be [...], a disease that fetcheth off the hair from the head and beard, makes it very thin, a scurf that grows upon the head or face, so called from [...] a Fox, because as the urine of a Fox [...], makes the place where it falls fruitlesse the grasse will not grow after it; so this deals with the head or face: Now the counte­nance which is thus affected, is usually called [...], as being so dismally discoloured by it, as the ground is, when by the urine of the Fox it hath lost its verdure, and is dried up. And to that I suppose be­longs the place in Hesychius, though corrupt in the or­dinary copies, where to [...] and [...], he addes▪ [...], some say it signifies one of a macerated, discoloured, or (as [...] is rendred by [...]) of a dark countenance. And then this agrees with Phavorinus's notion of [...], [...] which is here used in the same sence, [...], one that hath such a dark, discoloured, macera­ted countenance. And so that may possibly be concei­ved the meaning of [...], to macerate & discolour their countenances: (So the Lexicon Graeco­Latinum, [...] extermino, disperdo, deformo, depravo, not only to destroy, but to deform and deprave. So An­ticchus Hom. LV saith of Envy, [...], it causeth a pale countenance; SoDe vit. Contemp. l. 2. c. 4. Prosper seems to render the phrase here, Jejunant, saith he, ut vultus sui pallorem perniciosis laudibus vendant, they fast that they may sell the palenesse of their countenance for hurt­full praises, [...], that they may by their looks be taken for austere ascetick persons, men that fast very often, having thus macerated themselves with that exercise. And then proportionably with that, [...] in the beginning of the verse must be more then sad: Hesychius renders it [...] and [...], of a fierce, and horrid, ghastly countenance, such as men have when they are well nigh starved. But passing by this, there is yet a third rendring of the phrase, which seems more com­modious to the place, by interpreting [...] the looks, and not the faces, and then it may fitly be rendred, they spoil their looks, endeavour to look as ill as they can; And for this, it is to be observed that foul or sordid ap­parel will contribute much toward it: So in Eust athius onEdit. Bas. p. 261. l. 10. Odyss. [...]. The body care­fully wash'd becomes fairer, and so also by putting on white clothes; as on the other side sordidnesse and ill­tatterd clothes ( [...], it should be read in Hesychius) darken a bright coun­tenance: where the word is used of that illnesse of looks which sordid clothes do cause. To this I may yet further adde, that [...] which Hab. 1. 5. is rendred [...], signifies such a confusion of countenance, as attends astonishment or vehement trouble; (See Note on Acts 13. k.) and so may here in that sence be fitly joyn'd with [...] forming, and putting on such a sad, troubled, confounded, countenance, which cannot but be taken notice of by any. But this still not by any outward meanes of discolouring it, but by an affected sadnesse or change of looks, or by foul and sordid gar­ments, and the like.

i Note: [...] V. 9. Anoint] The interdict of Unction and Lotion a­mong the Jews, belongs only to dayes of mourning and humiliation. Thus the Mischna Cod. Joma c. 7. §. 1. On the day of Expiation, that great day of humbling the soul, [...] they are interdicted meat and drink, and washing and anointing, and so in like manner, [...] the companying of husband and wife, to which agrees that of S. Paul, 1 Cor. 7. 5. that the husband and wife are not to deprive one another, but for a season upon con­sent, that they may [...], be at leisure for fasting and prayer, (and accordingly▪ the Greek and Latine Church have made Canons to that purpose. See Balsamon ad Can. 3. Dionys. Alex. and Gratiun. Decret. par. 2. causâ 33. quaest. 4.) by which it appears that this Anointing and Washing are not festival rites, but usual at all times, save only of fa­sting. So Dan. 10. 3. describing his fast [neither did I anoint my self at all] is joyned to his [I eat no plea­sant bread, neither came any flesh or wine into my mouth] [Page 37] and so of David, 2 Sam. 12. 2 [...]. when he made an end of mourning for the child, 'tis said, he arose from the [...]arth, and washed, and anointed himself, and eat bread, to signifie that the omission of those was a ceremony of his mourning, & fasting, and so 2 Sam. 14. 2. the widow of Tekoa, that is to feign her self a mourner, is bid to put on mourning apparel, and not anoint her self with oyle. By this and many other testimonies appeareth the daily use of Anointing, and Washing, and not that they were used onely on festival dayes, though then they were u­sed most liberally, (see Note on c. 26. c.) And conse­quently that which Christ here commands under the phrase [anoint, and wash] is no more then this, that in those private fasts of theirs, they should appear in their ordinary guise, and not seem to men to fast, (not that they should appear to feast at that time.)

k Note: [...] V. 19. Rust] The word [...] is directly Greek, for the Hebrew [...], from [...] consumpsit, comedit, to consume or eat, for which the Septuagint read [...] Deut. 28. Hence is the noun used for the locusts, or whatsoever it is that strikes and devoures the corn, Joel 1. 4. 1 Kin. 8. 27. Psal. 77. 57. and is rendred [...], and [...], and [...], and in Latine, rubigo, rust, not that which Iron is subject to, but that which spoils corn, and is called smutte among us. And so this will be a proper sense for the word [...] here, yet so that in a greater latitude it may belong to all other vermine, which devour corn in the barn or garner, yea and the Caterpillars that eat up plants, and all other fruits also. And then all the three sorts of earthly riches, which hu­mane providence is wont to store up, are here noted, 1. Garments, 2. Corn and fruits of the earth, and 3. Gold, and Silver, and Jewels, all subject to these three sorts of such great uncertainties, as make them unfit to be kept or treasur'd up, only fit for the present use of themselves and others; the poor mans stomach, or back, or purse, being the safest store-house, wherein we can lay them up, and that by Malachy called Gods store-house; and our liberality to them, the laying up our riches, or treasures in heaven, here v. 20. 'Tis true the word [rust] doth seem to referre to Metals, which are subject to it, and if we took it in that sense, it would be agree­able to the sound of [...], Laying up treasures, forbidden at the beginning of the verse, Gar­ments and Metals, being the chief treasures, and so reckon'd Jam. 5. 3. where after [...], and [...], and [...], garments, gold and silver, followes [...], treasure up. So Achan of the treasure of Jericho, pur­loin'd (to adde to his own treasure) a wedge of Gold, and a Babylonish garment; and agreeably to this, the usual presents that subjects gave to their Kings, and the [...] which great personages gave to their guests as [...]esseras amicitiae & hospitalitatis, tokens of friendship and hospitality, at their departing, were either apparell or metals. So Naaman, 2 Kings 5. offer'd Elizeus, talents of Gold, and changes of rayment. And Alci­nous and other Phaeacian Princes gave toHomer O­dyss. 440. Vlysses, at his departure, each a talent of Gold, and a rich vest­ment,

and so in Isocr. ad Nicoc. in the beginning. And for garments and cloaths it was wont to be a great treasure in this Kingdome, till the vanity of changing fashions made, it otherwise. So in Records and antient Wills among us, the bequeathing of garments took up a great part. And accordingly the offices about the Wardrobe were of eminence in the Kings court, as those other about the Treasury or Exchequer also. Notwithstanding all this, the former sense of [rust] (as it belongs to corn, and fruits of the earth, and the many accidents that those are subject to) seems to be the thing here most pertinent and proper. For first the notion of [...] in the Bible belongs only to this rubigo, not aerugo; and so secondly, the notion of [...] to treasure up, and [...] treasures, here doth not referre to the pre­tiousnesse of commodities (though the fruits of the earth also be called [...] pretious, Jam. 5. 7.) but to the sollicitude, or [...] in making provision for the time to come, which is the literal notation of [...], laying up for to morrow, and the par­ticular thing here look'd to in Christs prohibition; and thirdly, the fear of rust to their Gold and Silver would not be very considerable, in respect of the damage, nor consequently so great an argument to deterre them from hoarding it, as rust to their corn would be, and theeves to their money; fourthly, the rust of their money is ra­ther threatned as a witnesse against them to condemn them (as coveting the possession, but not making use of it, in liberality to them that want it) Jam. 5. 3. then for marring their metall; and lastly, the word there used by S. James for the rust of their money, is [...], not [...].

l Note: [...] V. 22. Single] [...] simplicity in the new Te­stament, generally signifies liberality, Rom. 12. 8. 2. Cor. 8. 2. c. 9. 11, and 13. as [...] also, Acts 2. 46. (by the same analogie, that [...] perfect, Mat. 5. 48. is all one with [...] Luke 6. 36. from the latitude of the HebrewSee note or Mat. 5. 45. [...]: for that [...] and [...] are Sy­nonymous, appears by Hesychius, who renders it [...], pure▪ and perfect) so in Phavorinus not only [...] single is rendred [...] free or libe­rall, but [...] liberality, back again rendred [...], or [...], a liberal bestowing of money, or giving of wealth, or the virtue of the mind, consisting in a discreet laying out of what a man hath, upon good and proper objects; clearing this matter, that [...] signifies liberality. Then for the applying this Epithet to the eye here, 'Tis 1. that the similitude may go on in the [...] or second part of it; 2. because the Eye is that part of the body, which hath most to doe with wealth, as appears by Eccl. 5. 11. What good is there to the owners of riches, save the beholding them with their eyes? and therefore Covetousnesse is call'd the lust of the eye, 1 Joh. 2. 16. 3. because the phrase is most agreeable to the dialect of Scripture, [...] Deut. 5. 9. Prov. 23. 6. and 28. 22. Ecclus. 14. 8, 9, 10. wherein [...] the evil eye signifies Envie, as that is the contrary to all liberall disposition, in the sense, wherein [...] in Ari­stophanes, he who hath little of envie in his hand, and [...] he that hath no envy, so frequent a title of Gods in Damascen (the Father of the Greek school) signi­fies bounty and liberality. And accordingly in Thee­phylact on 2 Cor. 8. 2. [...], It signifies a mind void of envy or parsimony, apt to communicate. And in that sense, I suppose, [...] is taken c. 7. 11. for niggardly, covetous, or illiberal, the contrary to [...] liberal here, in the notion, where­in [...] evil is used in Hebrew, when 'tis set opposite to [...] and [...] the righteous and merciful, and is pro­verbially said to say, That which is thine is mine, and that which is mine is mine own. So on the contrary, [...], the good eye, is by us rendred bountiful, and by the Greek [...], pitying the poor, Prov. 22. 9. and so [...] good, Matth. 20. 15. If this sense be embraced, then these two verses will perfectly connect with antecedents, and consequents all to the same mat­ter of liberality, otherwise they will cause a direct chasme, or hiatus in the Context.

m Note: [...] V. 24. Hold to] [...] here used, is by Phavo­rinus rendred [...] to help, and so by Hesy­chius; and [...], who also addes [...] to care for. The former of these notions may be accommodated to this place of a Servant toward a [Page 38] Master whose office is to assist his Master in all his busi­nesse, and accordingly it is applied to servants, 1 Tim. 6. 2. [...], let them serve them, assisting them in well doing: but being set opposite to despising, perhaps that of caring for may be the fitter notion of it.

n Note: [...] V. 27. One Cubit unto his stature] [...] signifies [...], and [...], the quantity or stature of the body, and again the habit of body, and consequent to that, the verdure of age and beauty, as when [...], in Heraclitus, [...]. signifies to de­stroy their beauty or youthfull colour, but especially stature, as in Niceph. Basilac. [...]. p. 167. [...], of a stature reaching to the clouds. So [...] tall being spoken of Pyrrhus, p. 310. [...], of Nestor, p. 307. [...], foursquare, as broad as high, of Diomedes, p. 307. [...], a proportionable stature in Is. Porphyrogen. p. 206. And so also doth it ordinarily signifie age (and so doth [...] Kaumto which the Syriack here uses, statura, item annus aetatis, stature, as also the year of ones age, saith Ferrarius) and may possibly doe so here, 1. because the Dehortation, which this is brought to enforce, was particularly that concerning Sollici­tude for the life, and to that this will be very proper, of our not being able to adde, by all our sollicitude, the least proportion to our age, to enlarge the period of life [...], one cubit, that is, one smallest measure or proportion, beyond what God hath set us. 2^ly. it will be observable, that one cubit being here set down as a very small measure, (So as in Mimnermus [ [...] for a time proportionable to a Cubit] signifies a very short space such as leaves and the most transitorie fraile things enjoy;Stobaeus p. 158. and accordingly here the Hebrew readeth [even one cubit] would yet be a very great proportion, being applied to the stature of the body. Nay such as are come to their full growth (as the farre greatest part of Christs auditors were) could not thus hope to adde one thousandth part of a cubic to their stature, but on the other side a Cubit will seeme but a small part to the many yeares of a long life, and he that is of the fullest growth, may yet hope to enlarge the period of his life, and to that generally mens sol­licitude is applied, by diet, Physick &c. to acquire long life, not to encrease their stature. 3^ly. The word [...] cubit is ordinarily a measure of the longitude of any space, [...] Jo. 21. 8. Jos. 3. 4. and so saithin ll. 2. Eustathius, [...]. and generally the same is said of other measures of the ground, &c. and par­ticularly of a Race (to which mans life is compared, Job. 9. 25 and 2 Tim. 4. 7.) in the Scholiast on Pindar, [...]. 13. [...], saith he, [...], &c. The race, as it signifies, the place wherein they run, was the space of 300. cubits, and so in Mimnermus [...] even now cited proportionable to that of David, Thou hast made my dayes as it were a spanne long, a measure much lesse then a cubit, applied to our dayes, or space of life.