The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. V. (Book 5)

VERS. III, IV, V, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Blessed, Blessed, &c.

IT is commanded, Deut. XXVII. that upon the entrance of the people into the pro∣mised land, Blessings and Curses should be denounced from the Mounts Gerizim and Ebal: the Curses being particularly reckoned up, but the Blessings not so. Which seems not to be without a mystery, since the Law brought the Curse with it: but Christ, who should bring the Blessing, was yet to come a great while hence. Now he is present pronouncing the blessings, and that in a mountain. The Jewish Writers do thus relate that matter.

a 1.1 Six Tribes went up to the top of Mount Gerizim, and six to the top of Mount Ebal. But the Priests and the Levites stood below with the ark of the Covenant. The Priests compassed the ark; the Levites compassed the Priests, and the whole people of Israel stood on one side, and on the other: as it is said, All Israel and the Elders, &c. (Jos. VIII. 33.) Turning their faces to Mount Gerizim, they began with the blessing, Blessed is the man, that shall make no Idol, or molten Image, &c. And both the one and the other answered, Amen. Turning their faces to Mount Ebal, they pronounced the curse, Cursed is the man who shall make an Idol, or molten Image: and both the one and the other answered, Amen. And so of the rest. And at last, Turning their faces to Gerizim, they began with the blessing, Blessed is the man, who shall continue in all the words of the Law, and the Answer on both sides is, Amen. Turning their faces to Ebal, they pronounce the curse, Cursed is every one, that shall not continue in all the words of the Law, and the answer from both sides is, Amen, &c.

In like manner Christ here having begun with blessings, Blessed, Blessed, thundereth out curses, Wo, Wo, Luke VI. 24, 25, 26.

That which many do Comment concerning the octonary number of Beatitudes, hath too much curiosity, and little benefit. It hath that which is like it among the Jews: For thus they write, b 1.2 There is a Tradition from the School of R. Esaiah ben Korcha, that twenty blessings are pronounced in the book of the Psalms, and in like manner twenty Woes in the book of Esaiah. But I say, saith Rabbi, that there are two and twenty blessings, accor∣ding to the number of the two and twenty letters.

c 1.3 Abraham was blessed with seven blessings.

d 1.4 These six are blessed, every one with six blessings, David, Daniel and his three compani∣ons, and King Messias.

VERS. VIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Blessed are the pure in heart.

HArken, O Pharisee, all whose praise lies in outward cleanness. How foolish is this boasting of a Jew!e 1.5 Come and see, saith R. Simeon ben Eleazar, how far the pu∣rity of Israel extends it self: when it is not only appointed, that a clean man eat not with an unclean woman: but (that an unclean man eat not with an unclean man) that a Pharisee that hath the Gonorrhea, eat not with a comon person that hath the Gonorrhea.

VERS. IX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Blessed are the Peacemakers.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉f 1.6 Making peace between neighbours is numbred among those things, which bring forth good fruit in this life, and benefit in the life to come.

VERS. XVII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Think not that I am come to destroy the Law, &c.

I. IT was the opinion of the Nation concerning the Messias, that he would bring in a new Law, but not at all to the prejudice, or damage of Moses and the Prophets: But that he would advance the Mosaic Law to the very highest pitch, and would fulfil those things that were foretold by the Prophets; and that according to the Letter, even to the greatest pomp.

II. The Scribes and Pharisees therefore snatch an occasion of cavilling against Christ, and readily objected that he was not the true Messias, because he abolished the Do∣ctrines of the Traditions, which they obtruded upon the people for Moses and the Prophets.

III. He meets with this prejudice here, and so onwards, by many arguments, as name∣ly, 1. That he abolished not the Law, when he abolished Traditions, for therefore he came, that he might fulfil the Law. 2. That he asserts, that not one Jota should perish from the Law. 3. That he brought in an observation of the Law, much more pure and excellent than the Pharisaical observation of it was: which he confirms even to the end of the Chapter, explaining the Law according to its genuine and spiritual sense.

VERS. XVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Verily I say unto you.

I. SUCH an asseveration was usual to the Nation, though the syllables were some∣thing changed. g 1.7 A certain Matron said to R. Judah bar Allai, Thy face is like to a Swineherd, or an Usurer. To whom he answered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In truth both is forbidden me. The Gloss there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In truth, is a manner of speech used in swearing.

II. But our Saviour useth this phrase by the highest divine right. 1. Because he is Amen, the faithful witness, Rev. II. 14. 2 Cor. I. 20. See also Esa. LXV. 16. and Kimchi there. 2. Because he published the Gospel, the highest truth, Joh. XVIII 37, &c. 3. By this asseveration he doth well oppose his divine oracles against the insolent madness of the Traditional Doctors, who did often vent their blasphemous and frivolous tales under this seal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They speak in truth: and wheresoever this is said, say they, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Tradition of Moses from Sinai.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

One jot.

The Jerusalem Gemarists speak almost to the same sense. h 1.8 The book of Deuteronomy came, and prostrated it self before God, and said, O Lord of the Universe, Thou hast wrote in me thy Law, but now a Testament defective in some part is defective in all. Behold, Solo∣mon endeavours to root the letter Jod out of me (to wit in this Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall not multiply wives, Deut. XVII. 5.) The holy blessed God answered, Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee. R. Honna said in the name of R. Acha, the letter Jod, which God took out of the name of Sarai ••ur Mother,

was given half to Sara, and half to Abraham. A Tradition of R. Hoshaia, the letter Jod came and prostrated it self before God, and said, O eternal Lord, Thou hast rooted me out of the name of that holy woman. The Blessed God answered, Hitherto thou hast been in the name of a woman, and that in the end, (Viz. in Sarai) but henceforward thou shalt be in the name of a man, and that in the beginning. Hence is that which is written, And Moses cal∣led the name of Hoshea, Jehoshua. The Babylonians also do relate this translation of the letter Jod out of the name of Sarai to the name of Joshua after this manner: i 1.9 The letter Jod, saith God, which I took out of the name of Sarai, stood and cried to me for very many years, how long will it be ere Joshua arise, to whose name I have added it.

You have an Example of the eternal duration of this very little letter Jod, in Deut. XXXII. 18. where in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is written even less than it self, and yet it stands immortal in that its diminutive state unto this very day, and so shall for ever.

k 1.10 There is a certain little City mentioned by name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Derokreth, which by reason of the smalness of it was called Jod in the Gloss. l 1.11 And there was a Rabbin, named Rabh Jod. Of the letter Jod. See Midrash Tillin upon the CXIV. Psalm.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

One tittle.

It seems to denote the little heads, or dashes of letters, whereby the difference is made between letters of a form almost alike. The matter may be illustrated by these examples 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉m 1.12 If it were Daleth, and a man should have formed it into Resh (on the Sabbath) or should have formed Resh into Daleth, he is guilty.

n 1.13 It is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ye shall not prophane my holy Name: whosoever shall change 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cheth into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He, destroys the World (for then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 written with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He makes this sense, Ye shall not praise my holy Name.) It is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let every spirit praise the Lord. Whosoever changeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cheth destroys the World. It is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They lied against the Lord: whosoever changeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caph destroies the World. It is written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There is none holy as the Lord: whosoever changeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cheth into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beth, destroys the World. It is written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lord our God is one Lord: he that changeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Daleth into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Resh, destroys the World.

But that our Saviour by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jot and Tittle, did not only understand the bare letters, or the little marks that distinguished them, appears sufficiently from vers. 19. where he renders it, one of these least commands: in which sense is that also in the Jeru∣salem Gemara, of Solomons rooting out Jod, that is, eva••uating that precept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall not multiply Wives. And yet it appears enough hence, that our Saviour al∣so so far asserts the uncorrupt immortality and purity of the holy Text, that no particle of the sacred sense should perish, from the beginning of the Law to the end of it.

To him, that diligently considers these words of our Saviour their Opinion offers it self, who suppose, that the whole Alphabet of the Law, or rather the original character of it is perished; namely, the Samaritan, in which they think the Law was first given and written; and that that Hebrew, wherein we now read the Bible, was substituted in its stead. We shall not expatiate in the question; but let me, with the Readers good leave, produce and consider some passages of the Talmud, whence, if I be not mistaken, Christians seem first to have taken up this opinion.

The Jerusalem Talmud treats of this matter in these words. o 1.14 R. Jochanan de Beth Gubrin saith, There are four noble Tongues, which the World useth: The Mother Tongue for Singing, the Roman for War, the Syriac for Mourning, the Hebrew for Elocution: and there are some which add, the Assyrian for Writing. The Assyrian hath writing (that is, letters or characters) but a language it hath not. The Hebrew hath a language, but writing it hath not. They chose to themselves the Hebrew language in the Assyrian character. But why is it called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Assyrian? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because it is blessed (or direct) in its writing. R. Levi saith, Because it came up into their hands out of Assyria.

A Tradition, R. Josi saith, Ezra was fit, by whose hands the Law might have been given, but that the age of Moses prevented. But although the Law was not given by his hand, yet writing (that is, the forms of the letters) and the language were given by his hand. And the writing of the Epistle was writ in Syriac, and rendred in Syriac, (Ezr. IV. 7.) And they could not read the writing, (Dan. V. 8.) From whence is shewn, that the writing (that is, the form of the characters and letters) was given that very same day. R. Nathan saith, the Law was given in breaking (that is, in letters more rude, and more disjoyned) And the matter is, as R. Josi saith. Rabbi (Judah Haccodesh) saith, the Law was given in the Assyrian language, and when they sinned, it was turned into breaking. And when they were worthy in the days of Ezra, it was turned for them again into the Assyrian. I shew to day, that I will render to you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishneh, the doubled, or, as if he should say, the

seconded (Zech. IX. 12.) And he shall write for himself the Mishneh (the doubled) of this Law in a book; (Deut. XVII. 18.) namely in a writing, that was to be changed. R. Simeon ben Eleazar saith, in the name of R. Eleazar ben Parta, and he in the name of R. Lazar, the Hammodaean, the Law was given in Assyrian writing. Whence is that proved? From those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Exod. XXVII. 10.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vau in the Law is like a pillar. So the Jerusalem Talmudists.

Discourse is had of the same business in the p 1.15 Babylonian Talmud, and almost in the same words, these being added over. The Law was given to Israel in Hebrew writing, and in the holy Language. And it was given to them again in the days of Ezra in Assyrian writing, and the Syriac Language. The Israelites chose to themselves the Assyrian writing, and the holy Language. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And left the Hebrew writing, and the Syriac Language to ignorant persons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But who are those Idiots (or ignorant persons?) R. Chasda saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Samaritans. And what is the Hebrew writing? R. Chasda saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, (according to the Gloss) Great letters, such as those are, which are writ in charms, and upon door posts.

That we may a little apprehend the meaning of the Rabbins, let it be observed,

I. That by the Mother Tongue (the Hebrew, Syriac, Romane being named particular∣ly) no other certainly can be understood than the Greek, we have shewn at the three and twentieth verse of the first Chapter.

II. That that writing, which the Gemarists call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and which we have inter∣preted by a very known word, Hebrew writing, is not therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because this was proper to the Israelites, or because it was the antient writing, but (as the Gloss very aptly) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because the writing, or character was in use among them that dwelt beyond Euphrates. In the same sense, as some would have Abraham called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebrew, signifying, on the other side, that is, beyond, or on the other side of Amana.

Many Nations were united into one Language, that is, the old Syriac, namely, the Chaldeans, the Mesopotamians, the Assyrians, the Syrians. Of these some were the sons of Sem, and some of Cham. Though all had the same Language; it is no wonder, if all had not the same letters. The Assyrians and Israelites refer their original to Sem: these had the Assyrian writing: the sons of Cham, that inhabited beyond Euphrates, had ano∣ther; perhaps, that, which is now called by us, the Samaritane, which it may be the sons of Cham, the Canaanites, used.

III. That the Law was given by Moses in Assyrian letters, is the opinion (as you see) of some Talmudists; and that indeed the sounder by much. For to think that the Divine Law was writ in characters proper to the cursed seed of Cham, it agreeable neither to the dignity of the Law, nor indeed to reason it self. They that assert the Mother writing was Assyrian, do indeed confess that the characters of the Law were changed, but this was done by reason of the sin of the people, and through negligence. For when under the first Temple the Israelites degenerated into Canaanitish manners, perhaps they used the letters of the Canaanites, which were the same with those of the Inhabitants beyond Euphrates. These words of theirs put the matter out of doubt: The Law was given to Israel in the Assyrian writing in the days of Moses: but when they sinned under the first Tem∣ple, and contemned the Law, it was changed into breaking to them.

Therefore according to these mens opinion, the Assyrian writing was the Original of the Law, and endured, and obtained unto the degenerate age under the first Temple. Then, they think, it was changed into the writing used beyond Euphrates, or the Sama∣ritane; or, if you will, the Canaanitish (if so be, these were not one and the same:) but by Ezra it was at last restored into the original Assyrian.

Truly I wonder that Learned Men should attribute so much to this tradition, (for whence else they have received their Opinion, I do not understand) that they should think that the primitive writing of the Law was in Samaritane: seeing that which the Gemarists assert concerning the changing of the characters, rests upon so brittle and tot∣tering a foundation, that it is much more probable, that there was no change at all (but that the Law was first writ in Assyrian by Moses, and in the Assyrian also by Ezra) because the change cannot be built and established upon stronger arguments.

A second question might follow concerning Keri, and Chethib: and a suspicion might also arise, that the Text of the Law was not preserved perfect to one Jot and one Tittle, when so many various readings do so frequently occur. Concerning this business we will offer these few things only, that so we may return to our task.

1. These things are delivered by Tradition: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 q 1.16 They found three books in the Court, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meoni, The book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zaatuti, and the book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hi. In one they found written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The eternal God is thy refuge: but in the two other they found it written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Deut. XXXIII. 27.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They approved (or, confirmed those two, but rejected that one. In one they

found written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But in two it was written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And he sent young men of the children of Israel. (Exod. XXIV. 5.) Those two they confirmed, but that one they rejected. In one they found written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 She was nine: but in the two was written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 She was eleven: those two they confirmed, and that one they rejected.

I do much suspect, that these three books, laid up in the Court, answered to the three∣fold Congregation of the Jews, namely in Judea, Babylon, and Egypt, whence these copies might be particularly taken. For however that Nation was scattered abroad al∣most throughout the whole World, yet by number and companies scarcely to be num∣bred, it more plentifully encreased in these three Countries, than any where else: In Judea by those that returned from Babylon, in Babylon by those that returned not; and in Egypt by the Temple of Onias. The two Copies that agreed, I judge, to be out of Judea and Babylon, that that differed to be out of Egypt: and this last I suspect by this, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zaatuti smells of the seventy Interpreters whom the Jews of Egypt might be judged by the very sake of the place to favour more, than any elsewhere. r 1.17 For it is asserted by the Jewish Writers, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was one of those changes, which the Septuagint brought into the sacred Text.

II. It is therefore very probable that the Keri and Chethib was compacted from the comparing of the two Copies of the greatest authority, that is, the Jewish and the Ba∣bylonian: which when they differed from one another in so many places in certain little dashes of writing, but little or nothing at all as to the sense, by very sound counsil they provided, that both should be reserved, so that both Copies might have their worth preserved, and the sacred Text its purity and fulness, whilst not one jot, nor one tittle of it perished.

VERS. XXI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Ye have heard.

THAT is, ye have received it by Tradition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s 1.18 If they hav•• heard, that is, learned by tradition, they speak to them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They learned by hearing, that is, by Tradition, a saying very frequent in Maimonides.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That it was said by them of old time.

That is, It is an old Tradition. For the particular passages of the Law, which are here cited by our Saviour, are not produced as the bare words of Moses, but as cloath∣ed in the Glosses of the Scribes; which most plainly appears above the rest, vers. 43. and sufficiently in this first allegation; where those words, Whosoever shall kill shall be guilty of the judgment, do hold out the false paint of Tradition, and as we observe in the following verses, such as misrepresents the Law, and makes it of none effect. If it be asked, why Christ makes mention of those of old time? It may be answered, that the memory of the antienter Fathers of the Traditions was venerable among the people. Reverend was the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the first good men, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first wise men. Therefore Christ chose to confute their Doctrines and Glosses, that he might more clearly prove the vanity of Traditions, when he reproved their most famous men. But the sense, which we have produced, is plain, and without any difficulty; as if he should say, It is an old Tradition, which hath obtained for many ages.

VERS. XXII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But I say unto you.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But I say, the words of one that refutes, or determines a question, very frequently to be met with in the Hebrew Writers. To this you may lay that of Esaiah, Chap. II. vers. 3, And he will teach us of his ways, &c. When Kimchi writes thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This Teacher is King Messias. And that of Zacharias, Chap. XI. vers. 8. Where this great shepherd destroys three evil shepherds, namely the Pharisee, and the Sadu••ee, and the Essene.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

That whosoever is angry with his brother without a cause, &c.

First let us treat of the Words, and then of the Sentences.

With his Brother] The Jewish Schools do thus distinguish between a Brother and a Neighbour; that a Brother signifies an Israelite by nation and blood; a Neighbour an Is∣raelite in religion and worship, that is, a Proselyte. The Author of Aruch in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Son of the Covenant writes thus, The Sons of the Covenant, these are Israel. And when the Scripture saith, If any ones Ox gore the Ox of his Neighbour, it excludes all the Heathen, in that it saith, of his Neighbour. Maimonides writes thus; t 1.19 It is all one to kill an Israelite, and a Canaanite Servant: for both the punishment is death, But an Isra∣elite, who shall kill 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A stranger inhabitant, shall not be punished with death, because it is said, Whosoever shall proudly rise up against his Neighbour to kill him (Ex. XXI. 14.) And it is needless to say, he shall not be punished with death for killing a Heathen. Where this is to be noted, that Heathens and stranger Inhabitants, who were not admitted to perfect and compleat Proselytism, were not qualified with the title of Neighbour, nor with any privileges.

But under the Gospel, where there is no distinction of Nations, or Tribes, Brother is taken in the same latitude, as among the Jewes, both Brother and Neighbour was; that is, for all professing the Gospel, and is contradistinguished to the Heathen. 1 Cor. V. 11. If any one, who is called a Brother. And Mat. XVIII. 15. If thy Brother sin against thee &c. ver. 17. If he hear not the Church, let him be a Heathen.

But Neighbour is extended to all, even such as are strangers to our religion. Luk. X. 29, 30, &c.

He shall be guilty] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 words signifying guilt or debt, to be met with a thousand times in the Talmudists. Es. XXIV. v. 23. They shall be gathered together as Captives are gathered into prison. Where R. Solomon speaks thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Guilty of Hell unto Hell: which agrees with the last clause of this verse.

Of the Councel] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Sanhedrin: that is, of the Judgment, or Tri∣bunal of the Magistrate. For that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Judgment, in the clause before is to be refer∣red to the Judgment of God, will appear by what follows.

Raka, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] A word used by one that despiseth another in the highest scorn: very usual in the Hebrew Writers, and very common in the mouth of the Nation.

u 1.20 One returned to repentance: his wife said to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raka, if it be appoynted you to re∣pent, the very girdle wherewith you gird your self, shall not be your own.

x 1.21 A Heathen said to an Israelite, Very sutable food is made ready for you at my house. What is it? saith the other. To whom he replied, swines-flesh. Raka, (saith the Jew) I must not eat of clean beasts with you.

y 1.22 A Kings daughter was married to a certain durty fellow, He commands her to stand by him as a mean Servant, and to be his Butler. To whom she said, Raka, I am a Kings daughter.

z 1.23 One of the Scholars of R. Jochanan made sport with the teaching of his Master: but re∣turning at last to a sober mind, Teach thou, saith he, O Master, for thou art worthy to teach: for I have found, and seen that which thou hast taught. To whom he replied, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raka, thou hadst not believed, unless thou hadst seen.

a 1.24 A certain Captain saluted a religious man praying in the way, but he saluted him not again, He waited till he had done his prayer, and saith to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raka, It is written in your Law, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Into Hell fire.] The Jews do very usually express Hell, or the place of the damned by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gehinnom, which might be shewn in infinite examples; The manner of speech being taken from the vally of Hinnom, a place infa∣mous for foul Idolatry committed there, for the howlings of Infants, roasted to Molech, filth carried out thither, and for a fire that always was burning, and so most fit to re∣present the horror of Hell.

b 1.25 There are three doors of Gehenna; one in the Wilderness, as it is written, They went down, and all that belonged to them alive into Hell, (Num. XVI. 33.) Another in the Sea, as it is written, Out of the belly of Hell have I called, thou hast heard my voice, (Jon. II. 2.) The Third in Jerusalem, as it is written, Thus saith the Lord, whose fire is in Si∣on, and his furnace in Jerusalem, (Esai. XXXI. 9.) The Tradition of the School of R. Is∣mael, Whose fire is in Sion, this is the Gate of Gehenna.

The Chaldee Paraphrast upon Esai. ch. XXXIII. ver. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gehenna, eternal fire, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Gehenna of eternal fire.

We come now to the sentences and sense of the Verse. A threefoid punishment is ad∣judged to a threefold wickedness. Judgment to him that is angry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, without

cause. Judgment also, and that by the Sanhedrin, that calls Raka. Judgment of Hell to him that calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fool.

That which is here produced of the threefold Sanhedrin among the Jewes pleases, me not, because, passing over other reasons, mention of the Sanhedrin is made only in the middle clause.

How the Judgment in the first clause is to be distinguished from the Judgment of the Sanhedrin in the second, will very easily appear from this Gloss and Commentary of the Talmudists, Of not killing. c 1.26 He is a manslayer, Whosoever shall strike his Neighbour with a stone or iron, or thrust him into the water or fire, whence he cannot come out, so that he die, he is guilty. But if he shall thrust another into the water or fire, whence he might come out, if he dy, he is guiltless. A man sets a dog or serpent on another, he is guiltless. See also the Babylonian Gemara there. d 1.27 Whosoever shall slay his Neighbour with his own hand, striking him with his sword, or with a stone, so that he kills him; or shall strangle, or burn him, so that he die, in any manner whatsoever killing him in his own person; behold, such an one is to be, put to death by the Sanhedrin. But he, that hires another by a reward, to kill his neighbour, or who sends his servants, and they kill him, or he that thrusts him violently upon a Lion, or upon some other beast, and the beast kill him, or he that kills himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every one of these is a shedder of blood, and the iniquity of man∣sla••ghter is in his hand, and he is lyable to death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by hand of God, but he is not to be punished with death by the Sanhedrin.

Behold a double manslayer! Behold a double judgment! Now let the words of our Saviour be applyed to this Gloss of the antients upon the Law of Murder. Do ye hear, saith he what is said by the ancients, Whosoever shall kill, after what manner soever a man shall kill, whether by the hand of one that he hath hired, or by his Servants, or by setting a beast on him, he is guilty of the Judgment of God, though not of the Judgment of the Sanh••drin: and whosoever shall kill his Neighbour by himself, none other interpo∣sing, this man is lyable to the Judgment of the Sanhedrin: but I say unto you, that whoso∣ever is rashly angry with his Brother, this man is lyable to the Judgment of God, and whosoe∣ver shall say to his Brother, Raka, he is lyable to the Sanhedrin.

These words of our Saviour perhaps we shall more truly understand by comparing some more phrases and doctrines very usual in the Jewish Schools. Such as these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.28 Absolved from the Judgment of men, but guilty in the Judgment of Heaven, that is, of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Death by the Sanhedrin, and death by the hand of Heaven.

And in a word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cutting off, speaks vengance by the hand of God. They are very much deceived, who understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cutting off, of which there is very frequent mention in the holy Bible, concerning the cutting off from the publick assembly by Ecclesiastical censure, when as it mea••s nothing else, than cutting off by divine Ven∣geance. There is nothing more usual and common among the Hebrew Canonists, than to adjudge very many transgressions to cutting off, in that worn phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he shall do this out of presumption he is guilty of cutting off, but if he shall do it out of ignorance, he is bound to a sacrifice for sin. When they adjudge a thing or a guilty person to cutting off, they deliver and leave him to the Judgment of God, nevertheless a censure and punishment from the Sanhedrin sometimes is added, and some∣times not. Which might be illustrated by infinite examples, but we are affraid of being tedious. Let these two be enough on both sides.

• I. Of mere delivering over to the judgment of God, without any punishment in∣flicted by the Sanhedrin, those words speak, which were lately cited, He is absolved from the judgment of men, but lyable to the judgment of Heaven.
• II. Of the Judgment of God and of the Sanhedrin joyned together, these words in the same place speak. If he that is made guilty by the Sanhedrin be bound to make restitution, Heaven, (or God) doth not pardon him until he pay it. But he that bears a punishment layd on him by the Sanhedrin, is absolved from cutting off. f 1.29 All persons guilty of cutting off, when they are beaten, are absolved from their cutting off: as it is said, And thy Brother become vile in thy sight. When he shall be beaten, behold, he is thy brother.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lyable or guilty even to the Hell fire. He had said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 guilty of Judgment, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Councel, before; but now he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto Hell, and that in a higher Emphasis; as if he should have said, Whosoever shall say to his bro∣ther, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fool, shall be guilty of Judgment, even unto the Judgment of Hell.

But what was there more grievous in the word Fool, than in the word Raka? Let King Solomon be the Intepreter, who every where by a Fool understands a Wicked and Reprobate person, foolishness being opposed to spiritual wisdome. Raka denotes indeed morosity, and lightness of manners and life: but Fool judgeth bitterly of the spiritual and eternal state, and decreeth a man to certain destruction: Let the judgings and censures of the Scribes and Pharisees concerning the common people serve us instead of a Lexicon. They did not

only suffer themselves to be stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wisemen, but also arrogated it to themselves as their merit, and due. But what do they say of the common people? This people, that knoweth not the Law, is cursed, Joh. VII. 49.

You have a form of speaking, not much unlike this which is now under our hands. g 1.30 He that calls his Neigbour, Servant, let him be in excommunication. The Gloss is, They therefore excommunicate him, because he vilified an Israelite: him therefore they vilifie in like manner. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he call him Bastard, let him be punished with forty stripes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If Wicked man, let it descend with him into his life: that is, according to the Gloss, Into misery and penury.

After this manner therefore our Saviour suits a different punishment to different sins by a most just parity, and a very equal compensation: To unjust anger, the just anger and judgment of God; to publick reproach a publick Tryal; and Hell fire to the censure that adjudgeth another thither.

VERS. XXIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

That thy Brother hath ought against thee, &c.

THE Emphasis is chiefly in the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For that which the Jews restrained only to pecuniary damages, Christ extends to all offences against our Brother.

h 1.31 He that offers an Oblation, not restoring that which he had unjustly taken away, does not do that which is his duty. And again, i 1.32 He that steals any thing from his Neighbour, yea, though it be but a farthing, and swears falsly, is bound to restitution meeting the wronged par∣ty halfway. See also Baal Turim upon Levit. Ch. VI. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 1.33 An oblation is not offered for a sin, unless that which is (wrongfully) taken away be first restored, either to the owner, or the Priest. In like manner, He that swears falsely, either of the Pruta (small mo∣ny)* 1.34 or what the Pruta is worth, is bound to enquire after the owner, even as far as the Islands in the Sea, and to make restitution.

Observe, how provision is here made for pecuniary damages only, and bare restitution, which might be done without a charitable mind, and a brotherly heart. But Christ urgeth charity, reconciliation of mind, and a pure desire of reunion with our offended brother; and that not only in mony matters, but in any other, and for what ever cause, wherein our Neighbour complains, that he is grieved.

VERS. XXIV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Leave there thy gift before the Altar.

THIS business was altogether unusual in gifts offered at the Altar in such a cause. We read indeed of the drink offering delayed after the sacrifice was offered. m 1.35 For the Wise men say, that a man is not held in his sin, when the drink offering is put off by some delay, because one may offer his sacrifice to day, but his drink offering twenty days hence. We read also, that the oblation of a sacrifice presented even at the Altar, in some cases hath not only been delayed, but the sacrifice it self hath been rejected: that is, if in that instant discovery was made in sacrificing the beast either of a blemish, or of somewhat else, whereby it became an illegal sacrifice: or if some uncleanness, or other cause ap∣peared in the Offerer; whereby he was rendred unfit for the present to offer a gift. Of which things causing the oblation of the sacrifice already presented at the Altar to be de∣ferred, the Hebrew Lawyers speak much. But among those things, we do not meet at all with this, whereof our Saviour is here speaking: so that he seems to enjoyn some new matter, and not new alone, but seemingly impossible. For the offended Brother might per∣haps be absent in the furthest parts of the land of Israel, so that he could not be spoke with, and his pardon asked in very many days after; and what shall become of the beast in the mean time, which is left at the Altar? It is a wonder indeed, that our Saviour, treating of the worship at the Altar, should prescribe such a duty, which was both unu∣sual (in such a case,) and next to impossible. But it is answered:

I. It was a custome and a law among the Jewes, that the sacrifices of particular men, should not presently, as soon as they were due, be brought to the Altar, but that they should be reserved to the Feast next following, whatsoever that were, whether the Pass∣over, or Pentecost, or Tabernacles, to be then offered. Teeming women▪ women that* 1.36 have the Gonorrhea, and men that have the Gonorrhea, reserve their pigeons, until they go up to the feast. o 1.37 The Oblations which were devoted before the Feast, shall be offered at the Feast: for it is said, These things shall ye do in their Solemnities, &c. But now all the Israelites were present at the Feasts, and any Brother, against whom one had sinned, was not then far off from the Altar. Unto which time, and custome of the Nation, it is equal to think Christ alluded.

II. He does silently chastise the curiosity used in deferring of a sacrifice brought about lesser matters, when this, that was greater, was unregarded. And he teacheth, that God is worshipped in vain without true charity to our brother. The same also in effect do the p 1.38 Gemarists confess.

VERS. XXV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Whilst thou art in the way with him.

THAT is, while thou goest with him to the Magistrate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Magistrate, Luke XII. 58. Where there is a clear distinction between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Magistrate, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Judg: so that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Magistrate, or Ruler, one may understand the Judges in the lower Sanhedrins, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Judg, the Judges in the highest. That allusi∣on is here made to contentions about many matters, sufficiently appears from the follow∣ing words, vers. 26. Thou shalt by no means come out of prison till thou hast paid the ut∣termost farthing. q 1.39 Now it was the business of the Bench that consisted of three men, to judg of such matters.

The words therefore of the verse have this sense. Does your Neighbour accuse you of some dammage, or of mony that is due to him? And are ye now going in the way to the Bench of Three, to commence the Suit? compound with your Adversary, lest he com∣pel you to some higher Tribunal, where your danger will be greater. r 1.40 For if the Len∣der say to the Debtor, let us go, that judgment may be had of our case from the chief Sanhe∣drin, they force the Debtor to go up thence with him. In like manner, If any accuse another of some thing taken away from him, or of some dammage done him, and he that is the accuser will have the higher Sanhedrin to judg of the Suite, they force the Debtor to go up thence with him. And so it is done in all other things of that nature.

Before, Christ had argued from piety, that men should seek to be reconciled, now he argues from prudence, and an honest care of a mans self.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And the Iudg deliver thee to the Officer.

A word answering to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Executioner, a Whipper, among the Rabbins. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judges and Offices shalt thou make thee in all thy gates, Deut. XVI. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 s 1.41 are Vergers and scourge bearers (Execu∣tioners) who stand before the Judges. These go through the lanes and streets, and Inns, and take care about weights and measures: and scourge those that do amiss. But all their business is by the order of the Judges. Whosoever they see doing evil, they bring before the Judges, &c. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.42 Whosoever goes out into the street, let him rec∣kon concerning himself, as if he were already delivered over to the Officer. That is, as the Gloss hath it, Contentions and contentio••s men will there be met with, Gentiles and Israe∣lites: so that let him reckon concerning himself, as though he were already delivered over to the Officer, ready to lead him away before the Judges. The Gloss upon Bab. Joma writes thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.43 is the Executioner of the Sanhedrin, whose office is to whip.

VERS. XXVI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Farthing.

ACCORDING to the Jerusalem Talmud it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kordiontes, according to the Babylonian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kontrik. For thus they write:

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	x 1.44 Two Assars make a Pondion.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Two Semisses make an Assar.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Two farthings a Semissis.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Two Prutahs a farthing.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	y 1.45 A Pondion is in value two Assars.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	An Assar is two Semisses.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	A Semissis is two Farthings.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	A Kontrie▪ or a Farthing, is two Prutahs.

That which is here said by the Jerusalem Talmud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two Prutahs make a Farthing, is the very same thing that is said, Mark XII. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Two mi••es which make a farthing. A Prutah was the very least piece among coines. So Maimonides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 z 1.46 That which is not worth a Prutah,

is not to be reckoned among riches. Hence are those numberless passages in the Talmudic Pandects, relating to the Prutah. a 1.47 He that steals less than a Prutah, is not bound to pay five fold. b 1.48 No land is bought for a price less than a Prutah, that is, given in earnest.

You have the value of these Coins in the same Maimonides. c 1.49 Selaa, saith he, is in value four pence; a peny six Meahs. Now a Meah in the days of Moses our Master, was called a Gerah: It contains two Pondions: A Pondion two Assars: and a Prutah is the eighth part of an Assar. The weight of a Meah, which is also called a Gerah, is sixteen barly-corns. And the weight of an Assar is four barly-corns. And the weight of a Prutah is half a barly-corn.

Luke hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last mite, Chap. XII. 59. that is, the last Prutah, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.50 was the eighth part of the Italian Assarius. Therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a farthing, was so called, not that it was the fourth part of a peny, but the fourth part of an Assar, which how very small a part of a peny it was, we may observe by those things that are said by both Gemara's, in the places before cited.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	Six silver Meahs make a Peny.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	A Meah is worth two Pondions.
:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	A Pondion is worth two Assars.

Let this be noted by the way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Meah, which, as Maimonides before testifies, was anciently called a Gerah, was also commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zuz in the Talmudists. For as it is said here, :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Six Meahs of Silver make a Peny. So in Rambam, :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.51 A Peny contains six Zuzim.

The Prutah, as it was the least piece of money among the Jews, so it seems to have been a Coin meerly Jewish, not Roman. For although the Jews being subjects to the Ro∣mans used Roman money, and thence, as our Saviour argues, confessed their subjection to the Romans, yet they were permitted to use their own money, which appears by the common use of the shekels, and half shekels among them; with good reason therefore one may hold the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the farthing was the least Roman Coin, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prutah the least Jewish. Whilst our Saviour mentions both, he is not unconstant to his own speech, but speaks more to the capacity of all.

VERS. XXVII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Ye have heard that it hath been said by them of old time, Thou shalt not commit adultery.

HE citeth not the Command, or Text of Moses, as barely delivered by Moses, but as deformed by those of old time with such a Gloss, as almost evacuated all the force of the Command; for they interpreted it of the act of adultery only, and that with a married woman. So the enumeration of the six hundred and thirteen precepts of the Law, at that Exod. XX. 14. Thou shalt not commit adultery, hath these words, This is the thirty fifth precept of the Law, namely, That that no man lye with another mans wife.

VERS. XXVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Whosoever looketh upon a woman to lust after her, &c.

HE f 1.52 that looketh upon a womans heel is as if he looked upon her belly: and he that looks upon her belly is as if he laid with her. And yet, g 1.53 It was Rabban Gamaliels custom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to look upon women. And in the other Talmud, h 1.54 He that looks upon the lit∣tle finger of a woman, is as if he looked upon her privy parts. And yet i 1.55 Rabh Gidal, and R. Jochanan were wont to sit at the place of dipping, where the women were washed; and when they were admonished by some of the danger of lasciviousness, R. Jochanan answered, I am of the seed of Joseph, over whom an evil affection could not rule.

VERS. XXX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

If thy right hand offend thee cut it off.

SEE here Rab. Niddah, fol. 13. quite through. Among other things R. Tarpho•• saith, Whosoever brings his hand to his modest parts, let his hand be cut off unto his na∣vel. And a little after, It is better that his belly should be cleft in two, than that he should de∣scend into the well of corruption. The discourse is of moving the hand to the privy member, that by the handling it, it might be known whether the party had the Gonorrhea, or no,

and yet they adjudg never so little handling it to cutting off the hand. Read the place if you have leisure.

VERS. XXXI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Whosoever putteth away his wife, let him give her a bill of Divorsement.

NOtice is to be taken how our Saviour passeth into these words, namely by using the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But it hath been said. This particle hath this Emphasis in this place, that it whispers a silent objection, which is answered in the following verse. Christ had said, Whosoever looks upon a woman to lust after her, hath committed adultery already. But the Jewish Lawyers said, If any one sees a woman, which he is delighted withal above his wife, let him dismiss his wife and marry her.

Among the Chapters of Talmudical Doctrine we meet with none, concerning which it is treated more largely, and more to a punctilio than of Divorces: and yet there the chief care is not so much of a just cause of it, as of the manner and form of doing it. To him that turns over the Book Gittim, as also indeed the whole Seder Nashim, that part of the Talmud that treats of women) the diligence of the Masters about this matter will appear such, that they seem to have dwelt not without some complacency upon this article above all others.

God indeed granted to that Nation a Law concerning Divorces, Deut. XXIV. 1. per∣mitted only for the hardness of their hearts, Mat. XIX. 8. In which permission nevertheless they boast as though it were indulged them by more priviledg. When God had establish∣ed that fatal Law of punishing Adultery by death, Deut. XXII. for the terror of the peo∣ple, and for their avoiding of that sin; the same merciful God foreseeing also how hard (occasion being taken from this Law) the issue of this might be to the women, by reason of the roughness of the men, lusting perhaps after other women, and loathing their own wives, he more graciously provided against such kind of wife-killing by a Law, mitiga∣ting the former, and allowed the putting away a wife in the same case, concerning which that fatal Law was given, namely in the case of Adultery. So that that Law of Divorce in the exhibition of it implied their hearts to be hard, and in the use of it they shewed them to be carnal. And yet hear them thus boasting of that Law. k 1.56 The Lord of Israel saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he hateth putting away, (Mal. II. 16.) Through the whole Chapter, saith R. Cha∣naniah in the name of R. Phin••has, he is called the Lord of Hosts: but here of Israel, that it might appear that God subscribed not his name to Divorces, but only among the Israelites. As if he should say, To the Israelites I have granted the putting away of wives, to the Gentiles I have not granted it. R. Chaijah Rabbah saith, Divorces are not granted to the Nations of the World.

Some of them interpreted this Law of Moses, (as by right they ought to interpret it) of the case of Adultery only. l 1.57 The School of Shammai said, a wife is not to be divorced, unless for filthiness, (that is, Adultery) only because it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because he hath found filthy nakedness in her, (that is, Adultery.)

m 1.58 Rabh Papa said, If he find not adultery in her, what then? Rabba answered, When the merciful God revealed concerning him that corrupted a maid, that it was not lawful for him to put her away in his whole life, (Deut. XXII. 29.) you are thence taught concerning the matter propounded, that it is not lawful to put her away; if he shall not find filthiness in his wi••e.

With the like honesty have some commented upon those words cited out of the Prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For he hateth putting away. n 1.59 R. Jochanan saith, The putting away of a wife is odious. Which others also have granted indeed of the first wife, but not of those that a man took to himself over and above. For this is approved among them for a Canon, o 1.60 Let no man put away his first wife, unless for adultery. And p 1.61 R. Eliezer saith, for the divorcing of the first wife, even the Altar it self sheds tears. Which Gloss they fetch from thence, where it is said, Let no man deal treacherously towards the wife of his youth, Mal. II. 15.

The Jews used Polygamy, and the divorcing of their wives with one and the same li∣cense; and this that they might have change, and all for the sake of lust. q 1.62 It is lawful (say they) to have many wives together, even as many as you will: but our wise men have de∣creed that no man have above four wives. But they restrained this, not so much out of some principles of chastity, as that least a man being burdened with many wives might not be able to afford them food and clothing, and due benevolence: for thus they comment concerning this bridle of Polygamy.

For what causes they put away their wives, there is no need to enquire; for this they did for any cause of their own free will.

I. It is commanded to divorce a wise that is not of good behaviour, and who is not modest, as becomes a daughter of Israel. So they speak in Maimonides, and Gittin, in the place a∣bove

specified. Where this also is added in the Gemarists. R. Meir saith, As men have their pleasures concerning their meat and their drink, so also concerning their wives. This man takes out a fly found in his cup, and yet will not drink: after such a manner did Papus ben Judah carry himself: who, as often as he went forth, bolted the doers and shut in his wife. Another takes out a fly found in his cup, and drinks up his cup: that he doth, who sees his wife talking freely with her neighbours and kinsfolks, and yet allows of it. And there is another, who, if he find a fly in his basket, eats it: and this is the part of an evil man, who sees his wife going out, without a vail upon her head, and with a bare neck, and sees her washing in the baths, where men are wont to wash, and yet cares not for it; whereas he is bound by the Law to put her away.

II. r 1.63 If any man hate his wife, let him put her away: excepting only that wife that he first married. In like manner R. Judah thus interprets that of the Prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he hate her, let him put her away. Which sense some Versions, dangerously enough, have followed. R. Solomon expresses the sense of that place thus: It is commanded to put away ones wife, if she obtain not favour in the eyes of her husband.

III. s 1.64 The School of Hillel saith, If the Wife cook her husbands food illy by over salting or over roasting it, she is to be put away.

IV. Yea, If by any stroke from the hand of God, she become dumb, or sottish, &c.

V. But not to relate all the things, for which they pronounce a wife to be divorsed (among which they produce some things, that modesty allows not to be repeated) let it be enough to mention that of R. Akibah instead of all. t 1.65 R. Akibah said, If any man sees a woman handsomer than his won wife, he may put her away, because it is said, If she find not favour in his eyes.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Bill of Divorce.

And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Bill of Divorce, Mat. XIX. 7. and in the Septuagint, Deut. XXIV. 1. Of which Beza thus; This bil may seem to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as much as, De∣parting away) not in respect of the wife put away; as of the husband departing away from his wife. Something hard and diametrically contrary to the Canonical doctrine of the Jewes. For thus they write, u 1.66 It is written in the bill, Behold, thou art put away; Behold, thou art thrust away, &c. But if he writes, I am not thy husband, or I am not thy spouse, &c. it is not a just bill: for it is said He shall put her away, not, He shall put himself away.

This Bill is called by the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Bill of cutting off, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Bill of expulsion, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Instrument, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Instrument of dismission, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Letters of forsaking, &c.

I. A Wife might not be put away, unless a bill of divorce were given. Therefore it is called (saith Baal Turimi) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A bill of cutting off, because there is nothing else, that cuts her off from the husband. For although a wife were obtained three ways (of which see the x 1.67 Talmud) yet there was no other way of dismissing her, besides a bill of di∣vorce. y 1.68

II. A wife was not put away, unless the husband were freely willing; for if he were un∣willing, it was not a divorce: but whether the wife were willing or unwilling, she was to be divorsed, if her husband would. z 1.69

III. a 1.70 A bill of divorce was written in twelve lines, neither more, nor less. R. Mor∣dechai gives the reason of this number, in these words, b 1.71 Let him that writes a bill of divorse comprize it twelve lines according to the value of the number of the letters in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Get. But Rabh Saadias interprets, that the bill of divocre should be written with the same number of lines, wherein the books of the Law are separated. For four lines come be∣tween the book of Genesis, and the book of Exodus: four between the book of Exodus, and the book of Leviticus; four between the book Leviticus, and the book Numbers. But the four between the book of Numbers and Deuteronomy are not reckoned, because that book is only a repetition of the Law, &c.

IV. You have the Copy of a Bill of Divorce in c Alphesius upon Gittin in this form:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Bill of Divorce.

On the day of the week N. of the month of N. of the year of the Worlds Creation N. accor∣ding to the computation, by which we are wont to reckon in the Province N. I N. the son of N. and by what name soever I am called, of the City N, with the greatest consent of my mind, and without any compulsion urging me, have put away, dismissed, and expelled thee, thee

I say, N. the daughter of N. by what name soever thou art called, of the City N. who here∣tofore wert my wife. But now I have dismissed thee, thee I say, N. the daughter of N. by what name soever thou art called of the City N. So that thou art free, and in thine own power, to marry whosoever shall please thee, and let no man hinder thee, from this day forward even for ever. Thou art free therefore for any man. And let this be to thee a bill of rejection from me, Letters of Divorse, and a Scedule of expulsion, according to the Law of Moses and Israel,

Reuben the son of Iacob witness. Eliezer the son of Gilead witness.

See also this form varied in some few words in Maimonides.d 2.1

V. This bill, being confirmed with the husbands seal, and the subscription of wit∣nesses, was to be delivered into the hand of the wife, either by the husband himself, or by some other deputed by him for this office: or the wife might depute some body to receive it in her stead.

VI. It was not to be delivered to the wife, but in the presence of two, who might read the bill, both before it was given into the hand of the wife, and after: and when it was given, the husband, if present, said thus, Behold, this is a bill of Divorce to you.

VII. The wife thus dismissed might, if she pleased, bring this bill to the Sanhe∣drin, where it was enrolled among the Records, if she desired it, in memory of the thing. The dismissed person likewise might marry whom she would: if the husband had not put some stop in the bill, by some clause forbidding it.

VERS. XXXII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Whosoever shall put away his wife, &c.

1. OUR Saviour does not abrogate Moses permission of Divorses, but tolerates it, yet keeping it within the Mosaic bounds, that is, in the case of adultery, con∣demning that liberty in the Jewish Canons, which allowed it for any cause.

II. Divorse was not commanded in the case of adultery, but permitted. Isralites were compelled sometimes even by Whipping, to put away their Wives, as appears in e 2.2 Mai∣monides. But our Saviour, even in the case of adultery, does not impose a compulsion to divorse, but indulgeth a licence to do it.

III. He that puts away his wife without the cause of Fornication, makes her commit adul∣tery: that is, if she commits adultery: or, although she commit not adultery, in act, yet he is guilty of all the lustful motions of her that is put away, for he that lustfully de∣sires is said to commit adultery, vers. 28.

VERS. XXXIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

It hath been said by them of old time, Thou shalt not forswear thy self, &c.

THE Law forbids perjury, Levit. XIX. 12. &c. To which the Fathers of the Tra∣ditions reduced the whole sin of swearing, little caring for a rash oath. In this Chapter of Oaths they doubly sinned.

I. That they were nothing at all solicitous about an Oath, so that what was sworn were not false. They do but little trouble themselves, What, How, How often, how rashly you swear, so that what you swear be true.

In the Talmudick Tract 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shevuoth, and in like manner in Maimonides, oaths are distributed into these four ranks.

First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Promissory oath: when a man swore that he would do, or not do this or that, &c. And this was one of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 twofold Oaths, which were also fourfold, that is, a negative, or affirmative Oath; and again, a nega∣tive, or affirmative Oath concerning something past, or a negative or affirmative oath concerning something to come: namely, when any one swears, that he hath done this or that, or not done it; or, that he will do this or that or that he will not do it. Whoso∣ever therefore swears any of these four ways, and the thing is not, as he swears (for exam∣ple, That he hath not cast a stone into the Sea, when he hath cast it: that he hath cast it, when he hath not: that he will not eat, and yet eats: that he will eat, and yet eateth not.) behold, this is a false oath, or perjury. f 2.3

g 2.4 Whosoever swears that he will not eat, and yet eats somethings, which are not sufficiently fit to be eaten, this man is not guilty.

Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A vain or a rash oath. This also is fourfold, but not in the same manner as the former: 1. When any asserted that with an oath, which was contrary to most known truth: as, If he should swear a man were a woman, a stone-pillar to be a pillar of gold, &c. or when any swore that was or was not, which was altogether impossible: as, that he saw a Camel flying in the air. 2. When one asserted that by an oath, concerning which there was no reason that any should doubt. For example, that Heaven is Heaven, a stone is a stone, &c. 3. When a man swore that he would do that which was altoge∣ther impossible; namely, that he would not sleep for three days and three nights: That he would tast nothing for a full week, &c. 4. When any swore that he would abstain from that which was commanded, as, that he would not wear Phylacteries, &c. These very ex∣amples are brought in the places alledged.

Thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An oath concerning something left in trust: Namely, when any swore concerning something left in trust with him, that it was stollen or broke, or lost, and not embezzel'd by him, &c.

Fourthly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Testimonial Oath, before a Judg or Magistrate.

In three of these kinds of swearing care is only taken concerning the truth of the thing sworn, not of the vanity of swearing.

They seemed indeed to make some provision against a vain and rash oath: namely, 1. That he be beaten who so swears, and become cursed: which Maimonides hints in the twelfth Chapter of the Tract alledged: with whom the Jerusalem Gemarists do agree; h 2.5 He that swears two is two, let him be beaten for his vain oath. 2. They also added terror to it from fearful examples, such as that is in the very same place. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There were twenty four assemblies in the South, and they were all destroyed for a vain oath. And in the same Tract, i 2.6 a woman buried her Son for an oath, &c. yet they concluded vain oaths in so narrow a circle, that a man might swear an hundred thousand times, and yet not come within the limits of the caution concerning vain swearing.

II. It was customary and usual among them to swear by the Creatures, k 2.7 If any swear by Heaven, by Earth, by the Sun, &c. although the mind of the swearer be under these words to swear by him who created them, yet this is not an Oath. Or if any swear by some of the Pro∣phets, or by some of the Books of the Scripture, although the sense of the swearer be to swear by him that sent that Prophet, or that gave that Book, nevertheless this is not an Oath.

l 2.8 If any adjure another by heaven or earth, he is not guilty.

l 2.9 They swore by Heaven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By heaven so it is.

They swore by the Temple. n 2.10 When Turtles and young Pigeons were sometime sold at Je∣rusalem for a peny of gold, Rabban Simeon, Ben Gamaliel said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By this Habitati∣on (that is, by this Temple) I will not rest this night, unless they be sold for a peny of silver.

o 2.11 R. Zechariah ben Ketsab said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By this Temple, the hand of the woman departed not out of my hand. p 2.12 R. Jochanan said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By the Temple it is in our hand, &c.

q 2.13 Bava ben Buta swore by the Temple, in the end of the tract Cherithuth, and Rabban Si∣meon ben Gamaliel in the beginning; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And so was the custom in Israel. Note this, so was the custom.

They swore by the City Jerusalem. r 2.14 R. Judah saith, He that saith, By Jerusalem, saith nothing, unless with an intent purpose he shall vow towards Jerusalem. Where also after two lines coming between those forms of swearing and vowing are added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jerusalem, For Jerusalem, By Jerusalem. The Temple, For the Temple, By the Temple. The Altar, For the Altar, By the Altar. The Lamb, For the Lamb, By the Lamb. The Chambers of the Temple, For the Chambers of the Temple, By the Chambers of the Temple. The Word, For the Word, By the Word. The Sacrifices on fire, For the Sa∣crifices on fire, By the Sacrifices on fire. The Dishes, For the Dishes, By the Dishes. By all these things, that I will do this to you.

They swore by their own heads, s 2.15 One is bound to swear to his neighbour, and he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vow (or, swear) to me by the life of thy Head, &c.

VERS. XXXIV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Swear not at all.

IN the Tract Demai t 2.16 are some rules prescribed to a religious man: among others, That he be not too much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in swearing and laughing. Where the Gloss of R. Solomon is this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 means this, Be not much in oaths, although one should swear concerning things that are true: for in much swearing it is impossible not to profane. Our Savi∣our with good reason binds his followers with a straiter bond, permitting no place at all for a voluntary and arbitrary oath. The sense of these words goes in the middle way, be∣tween the Jew, who allowed some place for an arbitrary oath, and the Anabaptist who allows none for a necessary one.

VERS. XXXVI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Thou canst not make one hair white or black.

That is, Thou canst not put on gray hairs, or lay them aside.

VERS. XXXVII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Let your communication be, yea, yea; nay, nay.

IN Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 2.17 Giving and receiving (that is, business) among the disciples of the wise men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let it be in Truth and Faith, by saying, Yes, yes, No, no: or according to the very words, concerning Yes, yes, concerning No, no.

x 2.18 If it be said to a Lunatick, shall we write a bill of Divorce for your wife? And he nod with his head, they try thrice; and if he answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to No, no, and to Yes, yes, they write it and give it to his wife.

VERS. XXXVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Ye have heard that it hath been said, An eye for an eye, &c.

THIS Law he also cites, as clothed in the Gloss of the Scribes, and now received in the Jewish Schools. But they resolved the Law not into a just retaliation, but into a pecuniary compensation.

y 2.19 Does any cut off the hand or foot of his neighbour? They value this according to the exam∣ple of selling a servant; computing at what price he would be sold before he was maimed, and for how much less, now he is maimed. And how much of the price is diminished, so much is to be paid to the maimed person, as it is said, An eye for an eye, &c. We have received by Tradition, that this is to be understood of pecuniary satisfaction. But whereas it is said in the Law, If a man cause a blemish in his neighbour, the same shall be done to him (Lev. XXIV. 19.) It means not that he should be maimed as he hath maimed another, but when he deserveth maiming, he deserveth to pay the damage to the person maimed. They seemed out of very great charity to soften that severe Law to themselves, when nevertheless in the mean time little care was taken of lively charity, and of the forgiving an offence, an open door being still left them to exaction and revenge, which will appear in what follows.

VERS. XXXIX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Whosoever shall smite thee on thy right cheek.

THAT the Doctrine of Christ may here more clearly shine out, let the Jewish Do∣ctrine be set against it; to which he opposeth his.

z 2.20 Does any one give his neighbour a box on the ear? let him give him a shilling. R. Judah in the name of R. Josi of Galilee saith, Let him give him a pound.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Does he give him a blow upon the cheek? Let him give him two hun∣dred Zuzees: if with the other hand, let him give four hundred. Compare with this passage ver. 39. If any shall strike thee on the right cheek, turn to him the other also.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Does he twitch him by the ear, or does he pull off his hair; or does he spit, so that his spittle falls upon him; or does he take away his coat, (Note this also, and com∣pare ver. 40. with it, He that will take away thy coat, &c.) or does he uncover a womans head in publick? Let him give four hundred Zuzees.

They fetch the reason of so severe a mulct chiefly, from the shame done him, that is thus injured, and from the disgrace of the thing it self, and moreover from the dignity of an Israelite: which is declared at large by the Gemarists upon the words cited, and by a 2.21 Maimonides.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those mulcts (say they) are established and inflicted according to the dignity of the person injured. But R. Akibah said, Even the poorest Israelites are to be esteemed, as though they were persons of quality, divested of their estates; because they are the Sons of Abra∣ham, Isaac, and Jacob.

Hence the entrance to our Saviours Doctrine lyes easie. 1. He cites the Law of reta∣liation, that by laying one against the other, Christian charity and forgiveness might

shine the clearer. 2. He mentions these particulars, which seemed to be the most unwor∣thy, and not to be born by the high quality of a Jew, that he might the more preach up Evangelical humility, and patience, and self-denial. But why was the law of retalia∣tion given, if at last it is melted down into this? On the same reason, as the Law of death was given concerning Adultery. Namely, for terror, and to demonstrate what the sin was. Both were to be softned by charity; this by forgiveness, that by a bill of divorce, or, if the husband so pleased, by forgiveness also.

VERS. XL.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

And if any will sue thee at the Law, and take away thy coat, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, coat, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talith, So in the words of the Talmud alledged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He takes his Coat. Of this garment thus the Aruch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talith is a cloak: And why is it called Talith? Because it is above all the garments, that is, be∣cause it is the outermost garment.

In this upper garment were woven in those fringes, that were to put them in mind of the law, of which there is mention, Numb. XV. 38. Hence is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 2.22 He that takes care of his skirts, deserves a good coat. Hereupon the disgrace was encreased together with the wrong, when that was taken away, concerning which they did not a little boast, nay and in which they placed no small religion: Mat. XXIII. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An upper and an inward garment, to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answer. c 2.23 If any give a poor man a penny to buy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an inward garment, let him not buy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a coat, nor an upper garment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 2.24 He lends him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An inner garment, and a Coat.

VERS. XLI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

And whosoever shall compel thee to go a mile, &c.

TO him that had some corporeal wrong done him, were these five mulcts to be paid, according to the reason and quality of the wrong; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 2.25 A mulct for maiming, if so be the party were maimed: a mulct for pain, caused by the blow or wound given: a mulct for the cure of the wound or blow; a mulct for the re∣proach brought upon him: and a mulct for ceasing,, when being wounded, or beaten, he kept his bed, and could not follow his business.

To the first, the first words of our Saviour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That ye resist not evil, seem to relate: Do not so resist, or rise up against an injurious person, as to require the law of retaliation against him. The second and fourth the words following seem to respect, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Whosoever smiteth thee, so that it cause pain and shame: and those words also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, him that will take away thy coat. To the last do these words under our hand refer, and to the second certainly, if some intolera∣ble kind of service be propounded, which the famous Beza asserts.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very usual among the Talmudists, whereby they denote accompanying him, that goes somewhere, out of honour and respect, reaches not the sense of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but is too soft and low for it. It is reckoned for a duty, to accompany a dead corps to the grave, and a Rabbine departing somewhere. Hence is that story f 2.26 Germani the Servant of R. Judah Nasi willing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to conduct R. Illa going away, met a mad dog, &c. The footsteps of this civility we meet with among the Christians, Tit. III. 13. John Ep. III. ver. 6. Marks they were of respect, love and reverence: but that which was required by the Jewish Masters out of arrogance, and a supercilious authority, was to be done to a Rabbine, as a Rabbine.

But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to compel to go a mile, sounds harsher, and speaks not so much an im∣pulse of duty, as a compulsion of violence: and the Talmudists retain that very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Angaria, and do shew, by examples not a few, what it means. g 2.27 It is reported of R. Eliazar ben Harsum, that his Father bequeathed him a thousand Cities on the dry land, and a thousand Ships on the Sea: but yet he every day carrying along with him a bottle of meal upon his shoulder, travayled from City to City, and from Country to Country to learn the Law. On a certain day his Servants met him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & angariate, compel him. He saith to them, I beseech, you dismiss me, that I may go and learn the Law. They say to him, by the life of R. Eliazar ben Harsum, we will not dismiss you, &c. Where the Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Angariah is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the service of the Governor of the City; and he was here to serve himself (for he was Lord of the City) But they knew him not, but thought him to belong to one of those his Cities: for it was incumbent on them to attend on their Master.

Again, h 2.28 R. Elizer saith, Why was Abraham our father punished, and why were his sons afflicted in Egypt two hundred and ten years? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because he angariavit, compelled the disciples of the Wise men to go with him: as it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He armed his Catechumens, or, his trained, or instructed, Gen. XIV. 14.

The same almost is said of King Asa. i 2.29 Rabba asked why was Asa punished (with the Gou••?) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because he compelled the Disciples of the Wise men to go along with him: as it is said, And Asa gathered together all Judah, none excepted, &c. 1 King. XV. 22.

We meet with mention also of Angariating cattle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 2.30 An Ass is hired for a hilly journey, but he that hireth him travayls in the Valley; although both be of the like distance, that is, ten miles, if the Ass dyes, he who hireth him is guilty, &c. But if the Ass were angariated, the Hirer saith to the Owner, Behold, Take your beast to your self, &c. The Gloss is, If he were angariated, that is, if they take him for some work of the King, &c.

You see then, whither the exhortation of our Saviour tends. 1. To patience under an open injury, and for which there is no pretence, vers. 39. 2. Under an injury, for which some right and equity in law is pretended, ver. 40. 3. Under an injury, compulsion, or violence, patronized by the authority of a King, or of those that are a∣bove us.

VERS. XLIV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Thou shalt hate thine enemy.

HERE those poysonous Canons might be produced, whereby they are trained up in eternal hatred against the Gentiles, and against Israelites themselves, who do not in every respect walk with them in the same traditions, and rites. Let this one ex∣ample be instead of very many, which are to be met with every where. l 2.31 The Heretical Israelites, that is, they of Israel, that worship Idols, or who transgress, to provoke God: also Epicurean Israelites, that is, Israelites, who deny the Law and the Prophets, are by pre∣cept to be s••ain, if any can s••ay them, and that openly; but if not openly, you may compass their death secretly, and by subtilty. And a little after (O! ye extreme charity of the Jews to∣wards the Gentiles!) But as to the Gentiles, with whom we have no war, and likewise to the shepherds of smaller cattel, and others of that sort, they do not so plot their death, but it is forbidden them to deliver them from death, if they are in danger of it. For instance, A Jew sees one of them fallen into the Sea, let him by no means lift him out thence: for it is written, Thou shalt not rise up against the blood of thy neighbour: but this is not thy neighbour. And further, m 2.32 An Israelite, who alone sees another Israelite transgressing, and admonisheth him, if he repents not, is bound to hate him.

VERS. XLVI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Do not even the Publicans the same?

HOW odious the Publicans were to the Jewish Nation, especially those that were sprung of that Nation, and how they reckoned them the very worst of all mankind, appears many ways in the Evangelists; and the very same is their character in their own Writers.

n 2.33 It is not lawful to use the riches of such men, of whom it is presumed that they were thieves; and of whom it is presumed, that all their wealth was gotten by rapine; and that all their busi∣ness was the business of extortioners, such as Publicans and robbers are; nor is their money to be mingled with thine, because it is presumed to have been gotten by rapine.

o 2.34 Publicans are joined with cut-throats and robbers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They swear to cut-throats, to robbers, and to Publicans, (invading their goods) This is an offering, &c. He is known by his companion.

p 2.35 Among those who were neither fit to judg, nor to give a testimony in judgment, are numbred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Collectors of Taxes, and the Publicans.

They were marked with such reproach, and that not without good reason, partly by reason of their rapine, partly that to the burthen laid upon the Nation they themselves added another burthen.

q 2.36 When are Publicans to be reckoned for thieves? when he is a Gentile: or when of him∣self he takes that office upon him, or when being deputed by the King, he doth not exact the set summ, but exacts according to his own will. Therefore the father of R. Zeira is to be repu∣ted for a rare person, r 2.37 who, being a Publican for thirteen years, did not make the burthens of the taxes heavier, but rather eased them.

s 2.38 When the King laid a Tax, to be exacted of the Jews, of each according to his Estate: these Publicans being deputed to proportion the thing, became respecters of persons, burthe∣ning some, and indulging others, and so became Plunderers.

By how much the more grievous the Heathen yoak was to the Jewish people, boasting themselves a free Nation, so much the more hateful to them was this kind of men; who though sprung of Jewish bloud, yet rendred their yoke much more heavy by these ra∣pines.

Notes

• a 1.1

  Talm. in So∣tah, cap. 7. Tosaph. in So∣tah, cap. 8.
• b 1.2

  Midr. Tillin upon Psal. 1. & R. Sol. upon Esa. V.
• c 1.3

  Baal T••rin upon Gen. XII.
• d 1.4

  Targ. upon Ruth III.
• e 1.5

  Bab. Scha••. fol. 13. 1.
• f 1.6

  Peah, cap. 1. hal. 1.
• g 1.7

  Bab. B••rac▪ fol. 55. 1.
• h 1.8

  Sanhedr. fol. 20. 3.
• i 1.9

  Sanhedr. fol. 107. 1.
• k 1.10

  Bab. Taanith, fol. 21. 2.
• l 1.11

  Fol. 22. 2.
• m 1.12

  Hieros. Schab. fol. 10. 4.
• n 1.13

  Tanch••m, fol. 1. 1.
• o 1.14

  In Megill. fol. 71. 2, 3.
• p 1.15

  Sanhedr. fol. 21. 2. & 22. 1.
• q 1.16

  Hieros. Ta••∣nit••, fol. 68. 1.
• r 1.17

  Massecheth Sopherim, cap. 1 art. 8.
• s 1.18

  Sanhedr. cap. 11. hal 1.
• t 1.19

  in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ch. 2.
• u 1.20

  Tanchum, fol. 5. col. 2.
• x 1.21

  Id. fol. 18. col. 4.
• y 1.22

  Midras Til∣lin upon Psal. CXXXVII.
• z 1.23

  Id. fol. 38▪ col. 4.
• a 1.24

  Bab. Berac. fol. 32. 2.
• b 1.25

  Bab. Erubhin, fol. 19. 1.
• c 1.26

  Sanhedr. cap. ••. hal. 1.
• d 1.27

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 1.
• e 1.28

  Hieros. Bava K••ma, fol. 5. 2.
• f 1.29

  Bab. Megil. fol. 7. 2.
• g 1.30

  Bab. Kiddu∣shin, fol. 28. 1. Cherubb. fol. 50. 1. abd else∣where.
• h 1.31

  Bava Kama. cap. 9. hal. 12.
• i 1.32

  Hal. 5.
• k 1.33

  Maimon in Gezala, cap. 8.
• * 1.34

  l Cap. 7.
• m 1.35

  Tosophta ad Corbanoth, cap. 5.
• * 1.36

  n Bab. Sanhedt. fol. 11. 1.
• o 1.37

  Hierof. Rosh hashanah, fol. 56. 2.
• p 1.38

  Bab. Ioma, fol. 87. 1.
• q 1.39

  Sanhedr. c. 1. hal. 1.
• r 1.40

  Maimon in Sanhedr. cap. 6.
• s 1.41

  Maimon San∣hedr. cap. 1.
• t 1.42

  Bab. Schabb. fol. 32. 1.
• u 1.43

  fol. 15. 1.
• x 1.44

  Hieros. Kid∣dushin, fol. 58. 4
• y 1.45

  Bab. Kiddush. cap. 1. And A••phesius, ibid. fol. 625. 2.
• z 1.46

  G••••e••ah, c. 7.
• a 1.47

  Id. ibid.
• b 1.48

  Id. in Meche∣r••h. cap. 1, &c.
• c 1.49

  In Tract. She∣kalim. cap. 1.
• d 1.50

  Kiddush. cap. 1. hal. 1.
• e 1.51

  In Peah, ca∣pu. c. hal. 7.
• f 1.52

  Hieros. Chal∣lah, sol. 58. 3.
• g 1.53

  Id. B••rac. sol. 12. 3.
• h 1.54

  Rab. Berac. sol. 24. s.
• i 1.55

  Ibid. fol. 20. 1.
• k 1.56

  Hieros. in Kiddushin, fol. 158. 3.
• l 1.57

  Gittin, cap. 9. hal. ult.
• m 1.58

  Gemara, ••b.
• n 1.59

  Ibid.
• o 1.60

  Maimon. in Gerushin, cap. 10.
• p 1.61

  Gittin, in the place a∣bove.
• q 1.62

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 10, & 14.
• r 1.63

  Maimonides in the place a∣bove.
• s 1.64

  Gittin, in the place above. And R. Sol. & R. Nissin there.
• t 1.65

  Mishnah ult. in Gittin, cap. 9.
• u 1.66

  Maimon. in Gerushin, ca. 1.
• x 1.67

  Kiddush. cap. 1. hal. 1.
• y 1.68

  Baal Turim, upon Deutr. XXIV.
• z 1.69

  Maimon in Gerushin, cap. 1.
• a 1.70

  Rashba in Tikkun G••t, at the end of Gittin, in Al∣phes.
• b 1.71

  Ch. 1. upon Tract. Gittin.
• d 2.1

  In Gerushin, sol. 273. 2.
• e 2.2

  In Gerushin, cap. 2.
• f 2.3

  Maimon. in 〈◊〉〈◊〉, c. 1.
• g 2.4

  ••a••m••d in S••••v••••th, c. 3.
• h 2.5

  Sh••veth, fol. 34. 4.
• i 2.6

  Fol. 37. 1.
• k 2.7

  Maimonid. in the place a∣bove, cap. 12▪
• l 2.8

  Talmud in the place above, cap. 4.
• l 2.9

  Bab. Berac. fol. 55.
• n 2.10

  Cherithuth. cap. 1. hal. 7.
• o 2.11

  Ketubboth, cap. 3. & To∣sapht. ibid.
• p 2.12

  Bab. Kiddu∣shin, fol 71. 1.
• q 2.13

  Juchas. fol. 56. col 1.
• r 2.14

  Tosapht. ad Nedarim, cap. 1.
• s 2.15

  Sanbedr. cap. 3. hal. 2.
• t 2.16

  Cap. 2. h••∣lac. 3.
• u 2.17

  Maimon. in P••ab, cap. 5.
• x 2.18

  Gittin, cap. 7. hal▪ 1.
• y 2.19

  Bava Kama, cap. 8. & Mai∣mon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 1.
• z 2.20

  Bava Kama, cap. 8. hal. 6.
• a 2.21

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 1, 2, 3, &c.
• b 2.22

  Bab. S••habb. fol. 23. 2.
• c 2.23

  Bab. Bava Mezia, fol. 782.
• d 2.24

  Nidarim, fol. 33. 1.
• e 2.25

  Bava Kama in the place above.
• f 2.26

  Hieros. Schabb. 8. 3.
• g 2.27

  Bab. Joma, fol. 35. 2▪
• h 2.28

  Nedarim, fol. 32. 1.
• i 2.29

  Sotah, fol. 10. 1.
• k 2.30

  ••ava M••zia, cap. 6. hal. 3.
• l 2.31

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 4.
• m 2.32

  Ibid. cap. 13.
• n 2.33

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 5.
• o 2.34

  Nedarim, cap. 3. hal. 4.
• p 2.35

  ••••••. S••••••••dr. fol. 25. 2.
• q 2.36

  M••i••on. in ••h•• place a∣bove.
• r 2.37

  〈…〉〈…〉. 2.
• s 2.38

  Gaon in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉