Now the ground at least which much promoted the opinion, might be the dubious words of the text, which contain the sense of his vow; most men adhering unto their common and obvious acception. Whatsoever shall come forth of the doors of my house shall surely be the Lords, and I will offer it up for a burnt offering. Now whereas it is said, Erit Jehovæ, et offeram illud holocaustum, the word signifying both et and aut, it may be taken disjunctively; aut offeram, that is, it shall either be the Lords by separation, or else, an holocaust by common oblation; even as our marginal translation advertiseth; and as Tremellius rendreth it, Erit inquam Jehovæ, aut offeram illud holocaustum: and for the vulgar translation, it useth often et, where aut must be presumed, as Exod. 21. Si quis percusserit patrem et matrem, that is, not both, but either. There being therefore two waies to dispose of her, either to separate her unto the Lord, or offer her as a sacrifice, it is of no necessity the later should be necessary; and surely less derogatory unto the sacred text and history of the people of God, must be the former.
[CHAPTER XV]
Of the Picture of John the Baptist.
The Picture of John the Baptist, in a Camels skin is very questionable, and many I perceive have condemned it. The ground or occasion of this description are the words of the holy Scripture, especially of Matthew and Mark, for Luke and John are silent herein; by them it is delivered, his garment was of Camels hair, and had a leather girdle about his loins. Now here it seems the Camels hair is taken by Painters for the skin or pelt with the hair upon it. But this Exposition will not so well consist with the strict acceptation of the words; for Mark 1. It is said, he was, ἐνδεδυμένος τρίχας καμήλου, and Matthew 3. εἶχε τὸ ἔνδυμα ἀπὸ τριχῶν καμήλου, that is, as the vulgar translation, that of Beza, that of Sixtus Quintus, and Clement the eight hath rendred it, vestimentum habebat è pilis camelinis; which is as ours translateth it, a garment of Camels hair; that is, made of some texture of that hair, a course garment; a cilicious or sackcloth habit; sutable to the austerity of his life; the severity of his Doctrine, Repentance; and the place thereof, the wilderness, his food and diet, locusts and wild hony. 2 Kings 3. 18. Agreeable unto the example of Elias, who is said to be vir pilosus, that is, as Tremellius interprets, Veste villosa[5] cinctus, answerable unto the habit of the ancient Prophets, according to that of Zachary. Zach. 13. In that day the Prophets shall be ashamed, neither shall they wear a rough garment to deceive; and sutable to the Cilicious and hairy Vests of the strictest Orders of Fryers, who derive the institution of their Monastick life from the example of John and Elias.
As for the wearing of skins, where that is properly intended, the expression of the Scripture is plain; so it is said, Heb. 11. They wandered about ἐν αἰγείοις δέρμασιν, that is, in Goats skins; and so it is said of our first Parents, Gen. 3. That God made them χιτῶνας δερματίνους, Vestes pelliceas, or coats of skins; which though a natural habit unto all, before the invention of Texture, was something more unto Adam, who had newly learned to die; for unto him a garment from the dead, was but a dictate of death, and an habit of mortality.
Now if any man will say this habit of John was neither of Camels skin, nor any course Texture of its hair, but rather some finer Weave of Camelot, Grograin or the like, in as much as these stuffs are supposed to be made of the hair of that Animal, or because that Ælian affirmeth, that Camels hair of Persia, is as fine as Milesian wool, wherewith the great ones of that place were cloathed; they have discovered an habit, not only unsutable unto his leathern cincture, and the coarseness of his life; but not consistent with the words of our Saviour, when reasoning with the people concerning John, he saith, What went you out into the wilderness to see? a man clothed in soft raiment? Behold, they that wear soft raiment, are in Kings houses.
Footnotes
[5] villoso, 1646, 1650, 1658, 1669, 1672.