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. XVI.

VERS. I.

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

Who had a steward.

THIS Parable seems to have relation to the custom of letting out grounds, which we find discoursed of: a 1.1 where it is supposed a ground is let by its owner, to some tenant upon this condition, that he pay half, or one third or fourth part of the products of the ground, according as is agreed betwixt them as to the proportion and quan∣tity. So also he supposes an Olive-yard let out upon such kind of conditions. And there it is disputed about the payment of the Tithes, in what manner it should be com∣pounded between the owner and him that occupies the ground.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Kimchi is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pakidh. b 1.2 where he hath a Parable not much unlike this. The world (saith he) is like unto an house built, the Heaven is the covering of the house. The Stars are the Candles in the house. The fruits of the Earth are like a table spread in the house. The owner of the house, and he indeed that built it, is the holy blessed God. Man in the world is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, steward of the house into whose hands his Lord hath delivered all his riches—If he behave himself well, he will find fa∣vour in the eyes of his Lord, if ill 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be will remove him from his stewardship.

VERS. III.

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

I cannot digg, to beg I am ashamed.

IS there not some third thing, betwixt digging and begging? The distinction be∣twixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Artificers, and Labourers, mentioned in Bavah Mezia c 1.3 hath place here. This Steward having conversed only with Husbandmen must be supposed

skilled in no other handicraft; but that if should be forced to seek a livelihood he must be necessitated, to apply himself to digging in the Vine-yards, or Fields, or Olive-yards.

VERS. VI.

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

Take thy bill, &c.

THAT is, take from me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the schrol of thy contract which thou deliveredst to me, and make a new one, of fifty measures only, that are owing by thee. But it seems a great inequality, that he should abate one, fifty in an hundred measures of Oyl, and the other but twenty out of an hundred measures of Wheat. Unless the mea∣sures of Wheat exceeded the measure of Oyl ten times: so that when there were twenty Cori of Wheat abated the debtor, there were abated to him two hundred Baths or Ephah's.

VERS. IX.

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

Of the Mammon of unrighteousness.

1. WEre I very well assured that our Saviour in this passage, meant riches well gotten, and Alms to be bestowed thence, I would not render it Mammon of unrighteousness, but hurtful Mammon. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to hurt, as well as to deal unjustly, d 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vulg. Nolite nocere terrae: hurt not the earth; and so, riches even well got may be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hurtful Mammon, because it frequently proves noxious to the owner. It is the Lawyers term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dammage of Mammon (Maimonides hath a Treatise with that title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is, when any person doth any way hurt or dam∣nifie anothers estate. And in reality, on the contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hurtful Mammon, i. e. when riches turn to the hurt and mischief of the owner. And if I thought our Saviour here speaks of riches honestly gotten, I would suppose he might use this very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only that the phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not so usual amongst the Jews as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

II. Or perhaps he might call it Mammon of unrighteousness in opposition to Mammon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of righteousness, i. e. of mercy, or alms-giving; for by that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteous∣ness, the Jews usually expressed charity or alms-giving, as every one that hath dipt into that language knows very well. And then his meaning might be, make to your selves friends of the Mammon of unrighteousness, i. e. of those riches which you have not yet laid out in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousness, or alms-giving. But it is beyond my understanding to think, what one word he could express 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by, in this sense.

III. I see no reason therefore, why we may not, nay why indeed it is not necessary to understand the words precisely, of riches ill gotten. For,

1. So the application of the Parable falls in directly with the Parable it self. That Steward, gained to himself friends by ill gotten goods, so do ye; make to your selves friends of the wealth you have not well got.

Object. But far be it from our Saviour to exhort or encourage any to get riches un∣justly; or to stir them up to give alms out of what they have dishonestly acquired. Nemo non fatebitur (saith Heinsius) no man but will confess, our Lord meant nothing less, than that any one should make friends to himself of riches unjustly gained. Yet for all this I must acknowledge my self not so very well satisfied in this matter.

2. Let us but a little consider by what words in the Syriack our Saviour might ex∣press 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, especially if he spoke in the vulgar language. It was a common phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon of falsily, or false Mammon; at least if the Targumists speak in the Vulgar Idiom of that nation, which none will deny. It is said of Samuels Son, that they did not walk in his ways 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but turned after false Mam∣mong 1.5 He destroys his own house 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whoso heaps up to himself the Mam∣mon of falshoodh 1.6 To shed blood and to destroy souls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they may gain Mammon of falshood i 1.7

There needs no Commentator to shew what the Targumists mean by Mammon of false∣hood, or Mammon of unrighteousness. They themselves explain it when they render it* 1.8 sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon of violence 〈…〉〈…〉 Sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon of wickednessk 1.9 Kimchi by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mammon of rapine, upon Esai. XXXIII. By the way I cannot but observe that that expression Hoseah, V. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the Com∣mandment, i. e. of Jeroboam or Omri; is rendred by the Targumists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the Mammon of falshood. Where also see the Greek, and Vulgar.

Seeing it appears therefore, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Mammon of unrighteousness is the same in the Greek with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Targumists, who speak in the common language of that Nation, there is no reason why it should not be taken here, in the very same sense. Think but what word our Saviour would use to express 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by, and then

think if there can be any word more probable, than that which was so well known, and so commonly in use in that Nation. The Syriac hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which doth not in the least diminish the sense of the other. Indeed the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place is softned by some that it should denote no further than false, as not true and substantial: so that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie deceitful Mammon. Not opposing riches well got to those that are ill got, but opposing earthly riches to spiritual: which rendring of the word took its rise from hence especially, that it lookt ill and unseemly that Christ should perswade any to make to themselves friends by giving alms out of an ill gotten estate: not to men∣tion that vers. 11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unrighteous Mammon is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to true riches.

III. It is not to be doubted but that the Disciples of Christ did sufficiently abhor the acquiring of riches by fraud and rapine; but can we absolve all of them from the guilt of it before their conversion? particularly Matthew the Publican? And is it so very un∣seemly for our Saviour to admonish them to make themselves friends by restitution, and a pious distribution of those goods they may have unjustly gathered before their conver∣sion? the discourse is about restitution and not giving of alms.

IV. It is a continued discourse in this place with that in the foregoing Chapter, only that he does more particularly apply himself to his Disciples, vers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He said unto his Disciples; where the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, joyns what is discoursed here, with what went before. Now who were his Disciples? not the twelve Apostles only, nor the Seventy Disciples only: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chap. XV. 1. all the Publicans and sinners that came to hear him. For we needs must suppose them in the number of Disciples, if we consider the distinction of the Congregation then present, being made between Scribes and Pharisees, and those that came to him with a good mind to hear: besides that we may observe how Christ entertains them, converseth with them and pleads for them, in the Parable of the foregoing Chapter. Which plea and apology for them against the Scribes and Pharisees being finished, he turns his dis∣course to them themselves, and under the Parable of an unjust Steward, instructs them, how they may make to themselves friends of the wealth they had unjustly gained, as he had done. And indeed what could have been more seasonably urged before the unjust and covetous Pharisees, than to stir up his followers, that if they had acquired any un∣righteous gains before their conversion, they would now honestly restore them, piously distribute them, that so they may make themselves friends of them, as the unjust Steward had done▪

And for a Comment upon this Doctrine let us take the instance of Zacheus, Chap. XIX. If Christ whiles entertained in his house, had said to him what he said to his Disciples here, Zacheus, make to thy self friends of the Mammon of unrighteousness; would Zacheus himself, or those that stood by, have understood him any otherwise, than that he should make friends to himself of that wealth he had gotten dishonestly? and why they may not be so understood here, I profess I know not. Especially when he discourses amongst those Disciples, that had been Publicans and Sinners, and scarce any of them, for ought we know, but before his conversion, had been unjust, and unrighteous enough.

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

Make to your selves friends.

Were it so, that by the Mammon of unrighteousness could be understood an estate ho∣nestly got, and the discourse were about giving of Alms, yet would I hardly suppose the poor to be those friends here mentioned, but God and Christl 1.10 For who else were capable of receiving them into everlasting habitations? As for the poor (upon whom these Alms are bestowed) doing this, as some have imagined, is meer dream, and deserves to be laught at rather than discust.

In Bava Kamam 1.11 we have a discourse about restitution of goods ill gotten, and amongst other things, there is this passage: The Rabbins deliver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that live upon violence (or Thieves) and usurers, if they make restitution, their restitution is not received. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For Shepherds, Exactors, and Publicans, restitution is difficult. (The Gloss is, Because they have wronged so many that they know not to whom to restore their own.) But they do make restitution to those, who know their own goods that were purloyn'd from them. They say true, they do make restitution: but others do not receive it of them, To what end then do they make restitution? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That they may perform their duty toward God.

Upon what nicety it was that they would not allow those to restitution from whom the goods had been purloyn'd, I will not stand to enquire. It was necessary however, that restitution should be made; that that which was due and owing to God might be performed; that is, they might not retain in their hands any ill gotten goods, but devote them to some good use; and accordingly those things that were restored (if the owners could not know them again) were dedicated to publick use, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the use

of the Synagogue: and so they made God their friend, of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, goods that they had gained by dishonesty, and unrighteousness.

VERS. XI.

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

If ye have not been faithful in the unrighteous Mammon, &c.

THE Vulgar, Si in iniquo Mammona fideles non fuistis; If ye have not been faithful in the unjust Mammon: It is not ill rendred. But can any one be faithful in the unrighteous Mammon? As to that, let us judge from the example of Zacheus. Although he was not faithful in scraping together any thing unjustly, yet was he eminently faithful in so piously distributing it.

VERS. XII.

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

If ye have not been faithful in that which was another mans, &c.

TO apply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, another mans, to that wealth which is given us by God, is something harsh and obscure; but to apply it to the riches of other men, makes the sense a little more easie. If ye have been unjust in purloyning the goods of other men, and will still as unjustly keep them back, what reason have you to think that others will not deal as unjustly with you, and keep back even what is yours?

VERS. XVI.

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

And every one presseth into it.

THESE words may be varied into a sense plainly contrary, so far that they may either denote, the entertainment, or the persecution of the Gospel. Quivis in illud vi perrumpit, saith Beza: Every one breaketh into it by force: which points at the former sense of these words. Vulg. Quivis in illud vim facit: Every one commits violence upon it: which points to the latter. I have admitted of the former, as that which is the most received sense of that passage in Matth. XI. 12. but the latter seems more agreeable in this place, if you will suppose a continued discourse in our Saviour from vers. 15. and that one verse depends upon another. They do indeed seem independent, and incohe∣rent one with another: and yet there is no reason why we may not suppose a connexion though at the first view it is not so perspicuous. We may observe the manner of the Schools in this very difficulty. In both the Talmuds what frequent transitions are there, infinitely obscure and inextricable at first sight, and seemingly of no kind of coherence; which yet the Expositors have made very plain and perspicuous, very coherent with one another.

I would therefore joyn and continue the discourse in some such way as this.

You laugh me to scornn 1.12 and have my Doctrine in derision, boasting your selves above the sphere of it, as if nothing I said, belonged at all to you. Nor do I wonder at it, for where∣as the Law and the Prophets were until John, yet did you deal no otherwise with them but changed and wrested them at your pleasure by your traditions and the false glosses ye have put upon them. And when with John Baptist the Kingdom of Heaven arose and made its entry among you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Every one useth violence and hostility against it, by contradiction, persecution, and laughing it to scorn. And yet, though you by your foolish Traditions have made even the whole law void and of none effect, it is easier certainly for Heaven and Earth to pass away, than that one tittle of the Law should fail. Take but an instance in the first and most antient precept of the Law, the man shall cleave unto his wife; which you by your Traditions and ar∣bitrary Divorces have reduced to nothing: but that still remains, and will remain for ever in its full force and vertue; and he that puts away his wife (according to the licen∣tiousness of your Divorces) and marrieth another, committeth adultery.

VERS. XIX.

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

There was a certain rich man.

WHoever believes this not to be a Parable, but a true story, let him believe also those little Friers, whose trade it is to shew the Monuments at Jerusalem to Pil∣grims, and point exactly to the place where the house of the rich Glutton stood: most acurate keepers of antiquity indeed! who after so many hundreds of yeass, such over∣throws of Jerusalem, such devastations and changes, can rake out of the rubbish the place of so private an house, and such an one too that never had any being, but meerly in Pa∣rable. And that it was a Parable, not only the consent of all Expositors may assure us, but the thing it self speaks it.

The main scope and design of it seems this, to hint the destrustion of the unbelieving Jews, who though they had Moses and the Prophets, did not believe them, nay would not believe though one (even Jesus) arose from the dead. For that conclusion of the Parable o 1.13 abundantly evidenceth what it aimed at. If they hear not Moses and the Pro∣phets, neither will they be perswaded, though one rose from the dead.

VERS. XX.

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

Lazarus.

I. WE shew in our Notes upon St. John, XI. 1. in several instances, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lazar is by contraction used by the Talmudists for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eleazar. The Author of Juchasin, p 1.14 attests it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Jerusalem Talmud every R. Eleazar, is written without an Aleph, R. Lazar.

II. In Midras Coheleth q 1.15 there is a certain beggar called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diglus Patra∣gus, or Petargus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poor, infirm, naked, and famished. But there could hardly be invented a more convenient name for a poor beggar, than Lazar, which signifies the help of God; when he stands in so much need of the help of men.

But perhaps there may be something more aimed at in the name: when the discourse is concerning Abraham and Lazarus, who would not call to mind Abraham and Eleazar his servant? r 1.16 one born at Damascus, a gentile by birth, and sometime in posse, the heir of Abraham; but shut out of the inheritance by the birth of Isaac; yet restored here into Abraham's bosom. Which I leave to the judgment of the Reader whether it might not hint the calling of the Gentiles into the faith of Abraham.

The Gemarists make Eleazar to accompany his Master even in the Cave of Macpelah. s 1.17 R. Baanah painted the sepulchres: when he came to Abraham's cave, he found Eleazar standing at the mouth of it. He saith unto him, what is Abraham doing? To whom he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he lieth in the embraces of Sarah. Then said Baanah, go and tell him that Baanah is at the door, &c.

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

Full of sores.

In the Hebrew language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Stricken with Ulcers. Sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His body full of Ulcers: as in that Story.

t 1.18 They tell of Nahum Gamzu, that he was blind, lame of both hands, and of both feet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in all his body full of sores. He was thrown into a ruinous house, the feet of his bed being put into basins full of water, that the Ants might not creep upon him—His Disciples ask him, how hath this mischief befallen thee, when as thou art a just man? He gives the reason himself, viz. Because he deferr'd to give something to a poor man that begged of him. We have the same story in Hieros. Peah u 1.19, where it were worth the while to take notice how they vary in the telling it.

VERS. XXII.

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

He was carried by Angels.

THE Rabbins have an invention that there are three bands of Angels, attend the death of wicked men, proclaiming, there is no peace saith the Lord unto the wick∣ed x 1.20. But what conceptions they have of Angels being present at the death of good men let us judge from this following passage.

y 1.21 The men of Tsippor said, whoever tells us that Rabbi [Judah] is dead, we will kill him. Bar-kaphra looking upon them with his head veiled with an hood, said unto them, Holy men

and Angels took hold of the tables of the Covenant, and the hand of the Angels prevailed: so that they took away the tables. They said unto him, is Rabbi dead then? The meaning of this parabolizer was this; Holy men would fain have detained R. Judah still in the land of the living, but the Angels took him away.

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

Into Abraham's bosom.

So vers. 23. in the plural number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which doth not alter the sense, but strengthens it. The Jewish Schools dispose of the Souls of Jews under a threefold phrase, I can hardly say, under a threefold state.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the garden of Eden: or Paradise. Amongst those many instances that might be alledged even to nauseousness, let us take one, wherein this very Abraham is named.

z 1.22 He shall be as a tree planted by the Rivers of waters. This is Abraham, whom God took and planted in the land of Israel: or whom God took and planted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Paradise. Take one instance more of one of equal fame and piety, and that was Moses. a 1.23 When our Master Moses departed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into Paradise, he said unto Joshua, if thou hast any doubt upon thee about any thing, enquire now of me concerning it.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Under the throne of glory. We have a long story in Avoth R. Nathan b 1.24, of the Angel of death being sent by God to take away the soul of Moses which when he could not do, God taketh hold of him himself, and treasureth him up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under the throne of glory. And a little after: Nor is Moses his soul only, placed under the throne of glory, but the souls of other just persons also, are reposited under the throne of glory.

Moses in the words quoted before is in Paradise; in these words, he is under the throne of glory. In another place c 1.25, he is in Heaven ministring before God. So that under different phrases is the same thing exprest; and this however made evident, that there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the garden of Eden, was not to be understood of an earthly, but an heaven∣ly Paradise. That in Revel. VI. 9. of souls crying under the Altar, comes pretty near this phrase, of being placed under the throne of glory. For the Jews conceived of the Altar as the throne of the Divine Majesty, and for that reason the Court of the Sanhedrin was placed so near the Altar, that they might be filled with the reverence of the Divine Ma∣jesty so near them, while they were giving judgment. Only, whereas there is mention of the Souls of the Martyrs that had poured out their blood for God; it is in allusion to the blood of the Sacrifices that were wont to be poured out at the foot of the Altar.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Abraham's bosom. Which if you would know what it is, you need seek no further than the Rhemists, our County-men (with grief be it spoken) if you will believe them. For they upon this place have this passage: The bosom of Abra∣ham is the resting place of all them that died in perfect state of grace before Christ's time, heaven before, being shut from men. It is called Zachary, a Lake without water, and some∣times a prison, but must commonly of the Divines Limbus patrum, for that it is thought to have been the higher part, or brim of hell, &c.

If our Saviour had been the first author of this phrase, than might it have been toler∣able to have lookt for the meaning of it amongst Christian Expositors; but seeing it is a scheme of speech so familiar amongst the Jews, and our Saviour spoke no other than in the known and vulgar dialect of that Nation, the meaning must be fetcht thence, not from any Greek or Roman Lexicon. That which we are to enquire after is, how it was understood by the auditory then present: and I may lay any wager, that the Jews when they heard Abrahams bosom mentioned, did think of nothing less than that kind of limbo we have here described. What? Abraham, Isaac, Jacob, Moses, &c. in a lake without water, in prison, on the very brim of Hell? Is this to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Paradise? is this to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under the throne of glory? And was Lazarus carried thither by Angels, when he was carried into Abrahams bosom?

We meet with a phrase amongst the Talmudists a. Let us borrow a little patience of* 1.26 the Reader to transcribe the whole passage.

Rabbi [Judah] saith to Levi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 represent the Persians to me by some similitude. He saith, they are like to the host of the house of David. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Represent to me the Iberians. They are like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Angels of destruction. Represent to me the Ismaelites 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They are like the Devils of the stinking pit. Represent to me the disciples of the wise that are in Babylon. They are like to ministring Angels 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When R. [Judah] dyed, he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hemnia is in Babylon and consists of Ammonites wholly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mesgaria is in Babylon, and wholly consists of spurious people. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Birkah is in Babylon, where two men interchange their wives. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Birtha Sataia is in Babylon, and at this day they depart from God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acra of Agma is in Ba∣bylon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ada bar Ahava is there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

This day he sits in Abraham's bosom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This day is Rabh Judah born in Babylon.

Expositors are not well agreed neither by whom, nor indeed concerning whom those words are spoken; this day he sits in the bosom of Abraham. And for that reason have I trascribed the whole period that the Reader may spend his judgment amongst them. The Author of Juchasin thinks they may be the words of Adah bar Ahavah spoken con∣cerning Rabbi Judah. Another Gloss saith they are spoken of Adah bar Ahavah himself. Let us hear them both. e 1.27 The day that Rabbi dyed, Rabh Adah bar Ahavah said by way of Prophesie, this day doth he sit in Abraham's bosom. f 1.28 There are those indeed that expound, this day doth he sit in Abraham's bosom thus, that is, this day he dyed. Which if it be to be un∣derstood of Adah bar Ahavah, the times don't suit—It seems to be understood therefore, this day he sits in Abraham's bosom: that is, this day is Adah bar Ahavah circumcised, and entred into the Covenant of Abraham.

But the Reader may plainly see, having read out the whole period, that these words were spoken neither by Adah nor of him; but by Levi of whom we have some mention in the beginning of this passage, and spoken concerning Rabbi Judah that was now dead. It is Levi also that saith, that in his room, on that very self-same day was Rabh Judah born in Babylon, according to the common Adage of their Schools, which immediately follows; A just man never dyes till there be born in his room one like him. So saith R. Meir, when R. Akibah dyed, Rabbi [Judah] was born. When Rabbi Judah dyed, Rabh Judah was born. When Rabh Judah dyed, Rabba was born: When Rabba dyed, Rabh Isai was born.

We have here therefore, if we will make up the story out of both Talmuds, another not very unlike this of ours. In the Jerusalem Talmud, Rabbi Judah is conveighed by Angels: In the Babylonian he is placed in Abraham's bosom: neither would the Glosser have doubted in the least either of the thing or of the way of expressing it, so as to have fled to any new exposition, had he not mistook the person concerning whom these words were uttered. He supposeth them spoken of Adah bar Ahavah (wherein he is de∣ceived) and because the times do not fall in right, if they were to be understood of his death, he therefore frames a new interpretation of his own, whiles in the mean time he acknowledgeth that others expound it otherwise.

We may find out therefore the meaning of the phrase according to the common inter∣pretation, by observing first, that it was universally believed amongst the Jews, that pure and holy souls when they left this body, went into happiness, to Abraham. Our Saviour speaks according to the received opinion of that Nation in this affair, when he saith, Many shall come from the East and from the West, and shall sit down with Abra∣ham.

Give me leave to transcribe a Story, a little more largely than usual. g 1.29 There was a Woman the Mother of seven Martyrs. (So we find it also 2 Maccab. VII.) When six of her Sons were slain, and the youngest brought out, in order to it, though but a child of two years and an half old: The Mother saith to Caesar, by the life of thy head, I beseech thee, O Caesar, let me embrace and kiss my child. This being permitted her, she plukt out her Breasts and gave it suck. Then she, by the life of thy head I entreat thee, O Caesar, that thou wouldst first kill me and then the child. Caesar answered, I will not yield to thee in this matter, for it is written in your own Law, the Heifer or Sheep with its young one, thou shalt not kill on the same day. To whom she 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O thou foolishest of all mortals, hast thou performed all the commands that this only is wanting. He forthwith commands that the Child should be killed. The Mother running into the embraces of her little Son, kissed him and said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Go thou, O my Son, to Abraham thy Father, and tell him thus saith my Mother: do not thou boast, saying, I built an Altar and offer'd my Son, Isaac. For my Mother hath built seven Altars, and offered seven Sons in one day, &c.

This Woman questionless did not doubt of the innocence and purity of the Soul of this Child, nor of its future happiness (for we will suppose the truth of the Story) which happi∣ness she expresseth sufficiently by this, that her Son was going to his Father Abraham. There are several other things to the same purpose and of the same mould that might be produced, but let this suffice in this place. However see Notes upon Vers. 24.

Now what this being in Abraham's bosom may signifie amongst the Jews, we may ga∣ther from what is spoken of the manners and the death of this R. Judah concerning whom it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this day he sits in Abraham's bosom. h 1.30 Rabbi Judah had the Toothach thirteen years, and in all that time there was not an Abortive Wo∣man throughout the whole land of Israel. For to him it is that they apply those words of the Prophet, i 1.31 He was a man of sorrows, and hath borne our griefs. And for these very pains of his, some had almost perswaded themselves that he was the Messiah. At length this Toothach was relieved by Elias appearing in the likeness of R. Chaijah Rubbah, who by touching his Tooth cured him. When he dyed and was to be buried on the Evening

of the Sabbath, there were eighteen Synagogues accompanied him to his grave. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 miracles were done; the day did not decline till every one was got home be∣fore the entrance of the Sabbath. Bath kol pronounced happiness for all▪ those that wept for him, excepting one by name; which one when he knew himself excepted, threw himself headlong from the roof of the house and so dyed, &c. But to add no more, for his incomparable learning and piety he was called R. Judah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy. And whither would the Jew think such an one would go, when he went out of ••his world? Who amongst them, when it was said of him that he was in Abraham's bosom, would not with∣out all scruple and hesitancy understand it that he was in the very embraces of Abraham (as they were wont at table one to lie in the others bosom) in the exquisite delights, and perfect felicities of Paradise: not in a lake without water, a prison, the very brink of Hell.

VERS. XXIII.

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

He seeth Abraham afar off, and Lazarus.

INstead of Commentary take another Parable. k 1.32

There are wicked men that are coupled together in this world. But one of them repents before death, the other doth not; so the one is found standing in the assembly of the just, the other in the assembly of the wicked. The one seeth the other (this agrees with the passage now before us) and saith woe! and alas! here is accepting of persons in this thing. He and I robbed together, commited Murder together, and now he stands in the Con∣gregation of the just, and I in the Congregation of the wicked. They answer him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O thou most foolish amongst mortals that are in the world! Thou wert abominable, and cast forth for three days after thy death, and they did not lay thee in the grave; the worm was under thee, and the worm covered thee, which when this companion of thine came to understand, he became a Penitent. It was in thy power also to have repented, but thou didst not. He saith unto them, let me go now, and become a Penitent. But they say, O thou foolishest of men, dost thou not know that this world in which thou art, is like the Sabbath, and the world out of which thou camest, is like the evening of the Sabbath? If thou dost not provide something on the evening of the Sabbath, what wilt thou eat on the Sabbath day? Dost thou not know that the world out of which thou camest, is like the Land, and the world in which thou now art is like the Sea; if a man make no provision on Land for what he should eat at Sea, what will he have to eat? He g••asht his teeth and gnaw'd his own flesh.

VERS. XXIV.

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

And he cryed and said.

WE have mention of the dead discoursing one amongst another, and also with those that are alive. l 1.33 R. Samuel bar Nachman saith, R. Jonathan saith, How doth it appear that the dead have any discourse amongst themselves? It appears from what is said. And the Lord said unto him, this is ••he land concerning which I swear unto Abraham, to Isaac, and Jacob 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saying, m 1.34 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Holy blessed God saith unto Moses, go thou and say to Abraham, Isaac, and Jacob, the Oath which I sware unto you, I have performed unto your Children. Note that, Go thou and say to Abraham, &c. There is a Story of a certain pious Man, that went and lodged in a burying place, and heard two souls discoursing amongst themselves: said the one unto the other, come my companion, and let us wander about the world, and listen behind the veil, what kind of plagues are com∣ing upon the world. To which the other replied, O my companion, I canno••, for I am buryed in a Cane Mat, but do thou go, and whatsoever thou hearest, do thou come and tell me. The soul went and wandred about the world, &c.

The year following he went again, and lodging in a place of burial, he heard two souls discoursing between themselves. Saith the one unto the other, O my Companion, come, let us wander about the world, and hearken behind the veil, what kind of plagues are coming upon the world. To which the other, O my Companion, let me alone, for the words that formerly past between thee and me, were heard amongst the living. Whence could they know! perhaps some other person that is dead, went and told them.

There was a certain person deposited some Zuzees with a certain Hostess, till he should re∣turn, and went to the house of R••bh. When he returned she was dead. He went after her to the place of burial and said unto her, wher•• are my Zuzees? She saith unto him, go take it from under the hinge of the door, in a certain place there. And speak to my Mother to send

me my black lead, and the reed of paint by the Woman N. who is coming hither to morrow: but whence do they know that such an one shall dye? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dumah (that is the Angel who is appointed over the dead) comes before and proclaims it to them.

The Zuzees that belonged to Orphans were deposited with the Father of Samuel (the Rab∣bin:) He dyed, Samuel being absent. He went after him to the place of burial, and said unto them (i. e. to the dead) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I look for Abba. They say unto him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abba the good is here. I look for Abba bar Abba. They say unto him, Abba bar Abba the good, is here. He saith unto them, I look for Abba bar Abba the Father of Samuel; where is he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He is gone up to the Academy of the firma∣ment. Then he saw Levi (his Collegue) sitting without. (The Gloss hath it; the dead appeared as without their Graves, sitting in a circle, but Levi sate without the circle.) He saith unto him, why dost thou sit without? why dost thou not ascend? He answered him, they say unto me, because there want those years wherein thou didst not go into the A∣cademy of the Rabbi—When his Father came, he saw him weep—He saith unto him, why dost thou weep?—He saith unto him where is the Orphans money? He saith unto him, go and take it out of the Mill-house, &c. But I fear the Reader will frown at this huge length of trifles.

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

And cool my tongue.

n 1.35 There was a good Man and a wicked Man that dyed. As for the good Man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he had no Funeral rites solemnized: but the wicked man had. After∣ward, there was one saw in his dream, the good man walking in Gardens, and hard by pleasant Springs: but the wicked man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with his tongue trickling drop by drop, at the bank of a River, endeavouring to touch the Water, but he could not.

VERS. XXVI.

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

A great gulf fixed.

IT is well known from the Poets, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek, and Inferi among the La∣tines comprehend the seat both of the Blessed and the Damned, denoting in general▪ the state of the dead: be they according to the quality of their persons allotted either to joys or punishments. On this hand, Elysium for the good; on that hand, Tartarus for the wicked, the River Cocytus, or Acheron or some such great gulph fixed betwixt them. The Jews seem not to have been very distant from this apprehension of things. o 1.36 God hath set the one against the other [Eccles. VII. 14.] that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hell, and Paradise. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How far are they distant? an handbreadth. R. Johanan saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wall is between. But the Rabbins say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are so even with one another, that you may see out of one into the other.

That of seeing out of the one into the other, agrees with the passage before us; nor is it very dissonant that it is said, they are so even with one another: That is, they are so even, that they have a plain view one from the other, nothing being interposed to hinder it, and yet so great a gulf between, that it is impssible to pass the one to the other. That is worth noting, Revel. XIV. 10. shall be tormented with fire and brimstone, in the presence of the Holy Angels, and in the presence of the Lamb.

VERS. XXIX.

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

They have Moses and the Prophets.

THE Historical Books also are comprehended under the title of the Prophets, accor∣ding to the common acceptation of the Jews, and the reading in their Synagogues. p 1.37 All the Books of the Prophets are eight, Josua, Judges, Samuel, the Kings, Jeremy, Ezechiel, Isaiah, and the twelve. So the Gemarah also reckons them q 1.38. So we find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Octateuch of the Prophets, as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Pentateuch of Moses in Photius r 1.39, of which we have spoken elsewhere.

But are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Hagiographa excluded, when mention is made only of the Law and the Prophets? Our Saviour speaks after the usual manner of their reading Moses and the Prophets in their Synagogues; where every ordinary person, even the most rude and illiterate met with them, though he had neither Moses, nor the Prophets, nor the Hagiographa at his own house. Indeed the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the holy Writings, were not read in the Sgnagogues (for what reason I will not dispute in this place) but they were how∣ever, far from being rejected by the people, but accounted for Divine Writings, which

may be evinced, besides other things, even from the very name. Our Saviour there∣fore makes no mention of them, not because he lightly esteems them, but because Moses and the Prophets were heard by every one, every Sabbath day, and so were not the Hagiographa.

VERS. XXXI.

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

Neither will they be perswaded though one rose from the dead.

ANY one may see how Christ points at the insidelity of the Jews, even after that himself shall have risen again. From whence it is easie to judge what was the de∣sign and intention of this Parable.

Notes

• a 1.1

  Demai. cap. 6.
• b 1.2

  Isal. XL.
• c 1.3

  Cap. 6. & 6.
• d 1.4

  Revel. VII. 3. See also Rev. XI. 5. Luke X. 19.
• g 1.5

  1 Sam. VIII. 3.
• h 1.6

  Prov. XV. 27.
• i 1.7

  Ezek. XXII. 27.
• * 1.8

  * Ib. ver. 13.
• k 1.9

  Heb. II. 9.
• l 1.10

  Vid. Matth. XXV. 35, &c.
• m 1.11

  Fol. 94. 2.
• n 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 14.
• o 1.13

  Ver. 31.
• p 1.14

  Fol. 81. 1.
• q 1.15

  Fol. 98. 2.
• r 1.16

  Gen. XV.
• s 1.17

  Bava bathra, fol. 58. 1.
• t 1.18

  Taanith, fol. 21. 1.
• u 1.19

  Fol. 21. 2.
• x 1.20

  ••emidb. rabb. fol. 245. 4.
• y 1.21

  Hieros. Kilaim fol. 32. 3.
• z 1.22

  Midras Til∣lin. fol. 3. 1.
• a 1.23

  T••murah, fol▪ 11••. 1.
• b 1.24

  Cap. 10.
• c 1.25

  Pesikta, fol▪ 93. 1.
• * 1.26

  d Kiddushin, fol. 72. It is quoted also from Juchasin, fol. 75. 2.
• e 1.27

  Iuchasin.
• f 1.28

  Gloss.
• g 1.29

  Midras Echah, fol. 68. 1.
• h 1.30

  Hieros. Ke∣••aim. fol. 32. 2.
• i 1.31

  Isai. LIII.
• k 1.32

  Midras Ruth, fol. 44. 2. & Midras Cohe∣leth, fol 85. 4.
• l 1.33

  Berac. fol. 18. 2.
• m 1.34

  Deuter. XXXIV. 4.
• n 1.35

  Hieros. Cha∣gigah, fol. 77. 4.
• o 1.36

  Midras Cohe∣seth, 103. 2.
• p 1.37

  Gloss. in Ba∣thra, fol. 13. 2.
• q 1.38

  Ibid. fol. 14. 2.
• r 1.39

  Cod. 230.