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.

HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDICAL EXERCITATIONS upon the Evangelist St. LUKE.

CHAP. I.

VERS. I.

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

Forasmuch as many have taken in hand, &c.

WHEREAS it was several years after the Ascension of our Lord, before the four Books of the Holy Gospel were committed to writing, the Apostles, the Seventy Disciples, and other Ministers of the Word in the mean time every where dispersing the glad tydings; no wonder if many pious and greedy Auditors had for their own memory sake, and the good of others, noted in their own private Table-books as much as they were capable of carrying from the Sermons and Discourses they so frequently heard. Nor is it more strange if some of these should from their own collections, compile and publish now and then some Commentaries, or short Histories of the passages they had met with. They might take in hand to set forth in order a declaration of those things. Which, however they might perform out of very good intentions, and a faithful impartial Pen; yet were these writings far from com∣mencing an infallible Canon, or eternal unalterable rule of the Christian Faith.

It was not in the power of these kind of writers either to select what the Divine Wisdom would have selected for the Holy Canon, or to declare those things in that stile, wherein the Holy Spirit would have them declared, to whom he was neither the guide in the action, nor the director of their Pen.

Our Evangelist therefore takes care to weigh such kind of writings, in such a balance, as that it may appear they are neither rejected by him as false or heretical, nor yet re∣ceived as Divine and Canonical. Not the first, because he tells us they had written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even those very things, which the heavenly Preachers had delivered to

them. Not the latter, for to those Writings he opposeth, that he himself was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, One that had perfect understanding of things from above. Of which we shall consider in its proper place.

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

To set forth in order a Declaration.

A kind of phrase not much unlike, what was so familiar amongst the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An orderly Narration: saying, that that was more peculiarly applied by them to the Commemoration of the passover. And yet it is used in a larger sense too, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which you way render, who was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He who set forth in order a declaration.

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

Of those things which are more surely believed amongst us, &c.

Let us recollect what the unbelieving Jews think and say of the Actions, Miracles, and Doctrine of Christ, and then we shall find it more agreeable to render this clause, of those things which are most surely believed amongst us, according to what Erasmus, Beza, our own English Translators, and others have rendered it, than with the Vulgar, Quae in nobis completae sunt rerum; of the things which are fulfilled amongst us. They had said, this deceiver seduceth the people, those wonders he did were by the power of magick; Bat we do most surely believe those things which he did and taught.

VERS. II.

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

Who from the beginning were eye witnesses and Ministers of the Word, &c.

IF 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the beginning, have reference to the time wherein Christ publisht the Gospel upon Earth, as no one need to doubt; then there is little distinction to be made between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eye-witnesses and Ministers; for who from that time had been made a Minister of the Word, that had not been an eye-witness, and seen Christ himself? So that we may easily conjecture who are these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, viz. the Apostles, the Seventy Disciples and others that filled up the number of the Hundred and Twenty mentioned Acts 1. 15.

It is said of Mnason, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an old Disciple, Acts XXI. 16. It may be supposed of him that he had been a Disciple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the beginning; that is, from the very time wherein Christ himself publisht his glad tidings. Those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a good while ago, Acts XV. 7. ought to be understood also in this sense.

VERS. III.

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

Having had perfect understanding of things from the very first.

THIS is not indeed ill rendered, having understood these things from the very first: but it may perhaps be better, having attained to an understanding of these things from above, from heaven it self. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from above, signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from heaven, Joh: III. 3. 31. & Chap. XIX. 11. James I. 17. & III. 17, &c. For,

• I. This Version includes the other, for he that hath a perfect understanding of these things from above, or by Divine inspiration, did understand them from the beginning.
• II. Take notice of the distinction that is in Josephus b 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He that undertakes to give a true relation of things to others ought himself to know them first very acurately, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having either very diligently observed them himself, or learnt by enquiry from others. We see he oppo∣seth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now if St. Luke had writ his History as he had learnt from others (as they wrote whom he instances in Vers. I.) then he had been a∣mongst the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that had learned from others; not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor could he promise more than they might do of whom he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That many had taken in hand, &c.

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

Most excellent Theophilus.

There is one guesses, this most excellent Theophilus, to have been an Antiochian; ano∣ther thinks he may be a Roman: but it is very uncertain either who or whence he was. There was one Theophilus amongst the Jews, at that very time probably, when St. Luke wrote his Gospel; but I do not think this was he. Josephus c 1.3 mentions him. King Agnippa removing Jesus the Son of Gamaliel from the High-priesthood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He gave it to Matthias the Son of Theophilus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In whose time the Jewish War begun.

VERS. V.

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

Of the course of Abiah.

THEY are very little versed in the Holy Scriptures, and less in the Jewish learning▪ that could imagine this Zachary to have been the High-Priest, when he is said to have been but of the eight course, and to have attained this turn of attendance by lot.

As to the institution of the Courses under the first Temple, there is no need to say any thing, because every one hath it before him 1 Chron. XXIV. But under the second Tem∣ple there was indeed some difference, not as to the order of their courses, but as to their Heads and Families. Of which thing the Talmudists treat largely, and indeed not alto∣gether from the purpose: Let them comment in my stead.

I. d 1.4 Four 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or courses of Priests went up out of Babylon, Jedaiah, Harim, Pashur, and Immer. [Ezr. II. 36, &c.] The Prophets who were conversant amongst them at that time, obliged them, that if Johojarib himself should come up from the captivity, that he should not thrust out the course that preceded him, but be, as it were, an appendix to it. The Prophets come forth and cast in four and twenty lots into the Urne; Jedaiah comes and ha∣ving drawn five, himself was the sixth. Harim comes, and having drawn five, himself was the sixth. Pashur comes, and having drawn five, himself was the sixth. Immer comes, and having drawn five, himself was the sixth. It was agreed amongst them, that if Jehojarib himself should return out of Captivity, he should not exclude the foregoing course, but be, as it were, an Appendix to it. The heads of the courses stand forth, and divide themselves into the Houses of their Fathers, &c. We have the same thing in Bab. Erachin e 1.5.

If these things be true (and indeed by comparing them with the place in Ezra, be∣fore quoted, we may believe they are not much amiss) then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the course of Abiah, both here and Nehem. XII. 17. must not so much be understood of the Stock or Race of Abijah, as, that that course, retained the name of Abijah still: For though there were four and twenty Classes made up of the four only named, yet did they retain both their antient order, and antient names too. If therefore Jehojarib, i. e. his course should come up out of Babylon (which however did not happen) it was provided, that he should not disturb the fixt and stated order, by intruding into the first place; but retaining the name of Jehojarib in the first Classe, which consisted now of those of Jeda∣iah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his course, should be distributed amongst those orders.

II. f 1.6 The Rabbins have a tradition: there were XXIV courses of Priests in the Land of Israel, and XII courses in Jericho. What? XII in Jericho? This would encrease the num∣ber too much. No, but there were twelve of those in Jericho; that when the time came a∣bout, that any Course should go up to Jerusalem, half a Course went up from the Land of Israel, and half a course from Jericho, that by them might come a supply both of water, and food to their brethren that were at Jerusalem.

Glosse. When the time came that any Course should go up to Jerusalem, it divided it self, that half of it should go to Jerusalem, and half of it to Jericho, that they might supply their brethren with water and food, &c.

III. As to the circulation of these courses or turns, we may guess something of it from Gloss. in Midras Coheleth g 1.7. The Midras it self hath these words. It is R. Chija's Tradition: It is written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Seven Weeks, shall be compleat, i. e. between the Passover and Pentecost, Levit. XXIII. 15. But when are they so? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when Joshuah and Shecaniah do not interfere.

Where the Glosse from another Author hath it thus: When the Calends of the Month Nisan fall in with the Sabbath, then does the Passover fallin with the Sabbath too; and then let them begin to number from the going out of the Sabbath, and the weeks will be compleat accor∣ding to the days of the Creation. He takes an instance from Joshua and Shecaniah. For there were XXIV Courses, which took their turns alternately every Sabbath: Amongst which Joshua was the ninth, and Shecaniah the tenth. On the first week of the Month Nisan, Jehojarib was the first Course, on the second week, Jedaiah. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the Paschal week,

all the Courses attended together. The six weeks to that Sabbath, that immediately preceded the Pentecost, there ministred six Courses, Harim, Seorim, Malchijah, Mijamin, Hakkos, Abiah. In the Sabbath that precedes the Pentecost, Josua enters, but does not attend till af∣ter Pentecost. Behold Josua and Shechaniah come not between the Passover and Pentecost: for if Josua was between the Passover and Pentecost, the weeks would not be compleat accord∣ing to the days of the Creation.

He adds a great deal more, but I confess it is beyond my reach: Such is that that im∣mediately follows: They are not compleat as the days of the Creation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for we may number from three to three, or from five to five, and so Josua and She∣chaniah will enter [upon their course] before the Pentecost. For behold, the Sabbath be∣fore Nisan let it be Jehojarib's turn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and let there be seven weeks to the Passover, &c. which must either be some fault in the Printer, or a riddle to me, that I cannot tell what to make of.

However, by the whole series of the discourse it appears, that the beginning of the double circulation of the Courses, was with the twofold beginning of the year, Nisan and Tisri: as also that all the Courses performed their ministry together in the Feasts. As to the Passover indeed here is mention only, but we do not want for authorities to make it out, that as they did so then, so also at the Feasts of Pentecost, and Tabernacles. Let Jehojarib therefore begin the first Course in the beginning of the month Nisan; and (remembring, that all the Courses together performed their Service at the Passover and Pentecost) the Courses will all have run out in half the year; for so (taking in those two Feasts) six and twenty weeks are spent off. Then let Jehojarib begin again with the Month Tisri, and suppose all the Courses jointly ministring at the Feast of Tabernacles, and they will have finisht their round (excepting one week over) by the Month Nisan again: which gap of that one week how it is filled up, as also the intercalar Month when it happened, would be too much for us to discuss in this place.

IV. The Course of Bilgah is put out of its just order, and thrown into the last place, if that be true which we meet with in Jerusalem Succah h 1.8. They say, All that went into the Mountain of the Temple, made their entry on the right hand, and went out at the left; but Biljah went toward the South, because of the apostacy of his Daughter Mary: for she went and married a certain Souldier of the Kingdom of the Grecians. He came and struck the top of the Altar, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Wolf, Wolf, thou that devourest all the good things of Israel, and yet in a time of streights helpest them not. There are also that say, that the reason why this was thus ordered, was because Bilgah's Course was once neglected, when it came about to them to have gone up to have performed their ministry: Bilgah therefore was al∣ways amongst those that went out, as Isbab was amongst those that came in; having cast that Course out of their order.

V. i 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For every Course, there was a Stationary Assembly of Priests, Levites, and Israelites at Jerusalem. When the time came wherein the Course must go up, the Priests and the Levites went up to Jerusalem; but the Israelites that were within that Course, all met within their own Cities, and read the History of the Creation, Gen. I. The Stationary men fasting four days in that week; viz. from the second to the fifth.

Glosse. There was a Stationary Assembly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for every Course stated and placed in Je∣rusalem, who should assist in the Sacrifices of their brethren: besides these that were stated in Jerusalem, there was a Stationary Assembly in every City: All Israel was divided into Twenty four Stations, according to the Twenty four Courses. There was the station of Priests, Levites and Israelites at Jerusalem; the Priests of the Course, went up to Jerusalem to their Service, the Levites to their Singing; and of all the Stations there were some appointed and settled at Jerusalem, that were to assist at the Sacrifices of their Brethren. The rest assembled in their own Cities, poured out Prayers that the Sacrifices of their Brethren might be accepted; Fast∣ing, and bringing forth the Book of the Law on their Fast-day, &c. So the glosse hath it.

The reason of this Institution, as to Stationary Men, is given us in the Mishnah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For how could every mans offering be made, if he himself were not present? Now whereas the daily sacrifice, and some other offerings were made for all Israel, and it was not possible that all Israel should be present, these Stationaries were instituted, who in the stead of all Israel should put their hands upon the daily Sacrifice, and should be present at the other Offerings that were offered for all Israel. And while these were performing this at Jerusalem, there were other Stationa∣ries in every Course, who by Prayers and Fasting in their own Cities, helpt forward, as much as they could, the Services of their Brethren that were at Jerusalem.

k 1.10 The Children of Israel lay on their hands, but the Gentiles do not. The Men of Israel lay on their hands, but the Women do not. R. Jose saith, Abba Eliezer said to me, we had once a Calf for a Peace-offering: and bringing it into the Court of the Women, the Women put their hands upon it: not that this belonged to the Women so to do, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but that the Womens spirits might be appeased. A remarkable thing.

The Priests throughout all the Courses, grew into a prodigious number, if that be true in Jerusalem Taanith l 1.11. R. Zeora in the name of Rabh Honnah said, that the least of all the Courses brought forth Eighty five thousand branches of Priests. A thing not to be credited.

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

And his Wife was of the Daughters of Aaron.

In the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Priestess, viz. one born of the lineage of Priests. It was lawful for a Priest to marry a Levitess, or indeed a Daughter of Israel m 1.12. But it was most commendable of all, to marry one of the Priests line. Hence that Story in Taa∣nith ubi supr. Fouscore pair of Brethren-Priests, took to Wife fourscore pair of Sister-Pristesses in Gophne, all in one night.

There was hardly any thing among the Jews, with greater care and caution lookt after, than the marrying of their Priests, viz. that the Wives they took, should not by any means stain and defile their Priestly blood: and that all things which were fit for their eating should be hallowed. Hence that usual phrase for an excellent Woman 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 She deserves to marry with a Priest.

n 1.13 Josephus speaks much of this care 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the whole priestly Generation might be preserved pure and unblended.

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

Elizabeth.

The Seventy give this name to Aarons Wife, Exod. VI. 23.

VERS. VI.

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

In all the Commandments and Ordinances, &c.

SO Numb. XXXVI. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These are the Command∣ments and judgments. It would perhaps seem a little too fine and curious, to re∣strain the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Decalogue or Ten Commandments, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Ceremonial and judicial Laws, though this does not wholly want foundation. It is cer∣tain the precepts delivered after the Decalogue, from Exod. XXI. to Chap. XXIV. are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judgments, or ordinances, Exod. XXI. 1. & XXIV. 3.

The Vulgar can hardly give any good account, why he should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by justifications; much less, the followers of that Translation, why they should from thence fetch an Argument for justification upon observation of the Commands, when the commands and institutions of men, are by foreign Authors called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nay the corrupt customs that had been wickedly taken up have the same word, 1 Sam. II. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Priests custom with the people was, &c. 2 Kings XVII. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And walked in the Sta∣tutes of the Heathen.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is frequently rendered by those Interpreters from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which to wave all other instances may abundantly appear from Psalm CXIX. and the very things which the Jews speak of the Hebrew word, obtain also in the Greek.

a 1.14 Perhaps Satan and the Gentiles will question with Israel what this or that Command means, and what should be the reason of it; the answer that ought to be made in this case is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is ordained, it is a Law given by God, and it becomes not thee to cavil.

b 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ye shall observe my statutes. That is, even those which Satan and the Nations of the World do cavil at. Such are those Laws about eating Swines flesh; hete∣rogeneous cloathing, the nearest Kinsman's putting off the Shoe, the cleansing of the Leper, and the scape Goat. If perhaps it should be said that these precepts are vain and needless, the Text saith, I am the Lord. I the Lord have ordained these things and it doth not become thee to dispute them. They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 just and equal, deriving their equity from the authority of him that ordained them.

VERS. VIII.

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

In the order of his course.

a 1.16 THE heads of the Courses stood forth, and divided themselves into so many Houses of Fathers. In one Course perhaps there were five, six seven, eight, or nine Houses of Fathers: of the Course wherein there were but five Houses of Fathers, there were three of

them ministred three days, and two, four days: If six, then five served five days, and one, two days: If seven, then every one attended their day: If eight, then six waited six days, and two one day: If nine, then five waited five days, and four, the other two.

Take the whole order of their daily attendance from Gloss. in Tamid. Cap. 6. The great Altar, or the Altar of Sacrifice, goes before the lesser, or that of incense. The lesser Al∣tar goes before the pieces of Wood, or the laying on the Wood upon the fire of the great Altar: The laying on the Wood goes before the sweeping the inner Altar, or that of the in∣cense: The sweeping of the inner Altar goes before the snuffing of the Lamps: The snuffing of the Lamps goes before the sprinkling of the blood of the daily Sacrifice: the sprinkling of the blood of the daily Sacrifice goes before the snuffing of the two other Lamps: The snuffing of the two other Lamps goes before the Incense: The Incense goes before the laying on the parts of the Sacrifice upon the Altar: The laying on the parts, goes before the Mincha: The Mincha goes before the meal, or the two loaves of the Chief Priest: The two loaves of the Chief Priest go before the Drink-offering: The Drink-offering before the additional Sacrifices. So Abba Saul. But a little after. The Wise-men say, the blood of the Sacrifice is sprinkled; then the Lamps snuffed; then the Incense; then the snuffing of the two other Lamps: and this is the tradition according to the Wise-men.

VERS. IX.

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

According to the custom of the Priests Office, his lot was, &c.

a 1.17 THE Ruler of the Temple saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 come ye and cast your lots, that it may be determined who shall kill the Sacrifice, who sprinkle the blood, who sweep the inner Altar, who cleanse the Candlestick, who carry the parts of the Sacrifice to the ascent of the Altar; the head, the leg, the two shoulders, the tail of the back-bone, the other leg, the breast, the gulet, the two sides, the entrails, the flower, the two loaves, and the wine. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He hath it to whom it happens by lot.

b 1.18 The room Gazith (in which the lots were cast) was in the form of a large Hall: the casting of the lots was on the East-side of it, some Elder sitting on the West. (i. e. Some Elder of the Sanhedrim, that instructed them in the custom and manner of casting the lot.) The Priests stood about in a circle, and the Ruler coming snatcht off a Cap from the head of this or that person, and by that they understood where the lot was to begin.

c 1.19

They stood in a circle, and the Ruler coming, snatches off a Cap from the head of this or that man; from him the lot begins to be reckoned, every one lifting up his finger at each number: The Ruler also saith, in whomsoever the number ends, he ob∣tains this or that Office by lot, and he declares the number. e. g. There is it may be the number, one hundred, or threescore, according to the multitude of the Priests standing round. He begins to reckon from the person whose Cap he snatcht off, and numbers round, till the whole number is run out; now in whomsoever the number terminate, he obtains that Office about which the lot was concerned. And so it is in all the lots.

I will not enquire at present, whether this casting of lots was every day, or whether for the whole week, wherein such or such a Course performed its attendance. It seems that at this time the number, whatever it was, for the choice of one to burn Incense, ended in our Zachary; whose work and business in this Office, let it not be thought tedi∣ous to the Reader to take an account of, in these following passages.

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

To burn Incense.

d 1.20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

He whose lot it was to burn incense, took a Vessel containing the quantity of three Cabs; in the midst of which there was a Censer full and heaped up with Incense: over which there was a cover.

e 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

He to whom the lot fell of the Vessel wherein the coals were to be taken up, takes it and goes up to the top of the Altar, there stirring the fire about, takes out some of the hottest coals, and going down pours them out into a golden Vessel.

f 1.22

When they had come from hence to the space between the Altar and the Porch of the Temple, one of them tinkles a little Bell, by which, if any of the Priests be with∣out doors, he knows that his brethren the Priests are about to worship, so that he makes all speed and enters in. The Levite knows his brethren the Levites are begin∣ning to sing, so he makes hast and enters in too. Then the chief head or ruler of the course for that time, sets all the unclean in the East-gate of the Court, that they may be sprinkled with blood.

g 1.23

When they were about to go up the steps of the Porch, those whose lot it was to sweep off the ashes from the inner Altar, and the Candlestick, went up first: He that was to sweep the Altar went in first, takes the Vessel, worships, and goes out.

h 1.24

He who by lot had the vessel for gathering up the coals, placeth them upon the inner Altar, lays them all about to the brim of the Vessel, then worships and goes out.

i 1.25

He who was to burn the Incense, takes the Censer from the midst of the Vessel wherein it was, and gives it to one standing by. If any incense had been scattered in the Vessel, he gives it him into his hand: scatters the incense upon the coals and goes out.

He does not burn the incense till the Ruler bids him do it.

VERS. X.

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

The whole multitude of the people were praying without.

WHEN the Priest went in unto the Holy place to burn incense, notice was given to all by the sound of a little Bell, that the time of Prayer was now: as hath been already noted.

I. As many as were in the Court where the Altar was, retired from between the Temple and the Altar, and withdrew themselves lower. a 1.26 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They drew off from the space that was between the Porch and the Altar, while the Incense was burning.

b 1.27 R. Jose saith,

That in five circumstances the space between the Porch and the Al∣tar, is equal to the Temple it self. For no one comes thither bare-headed, disturbed with Wine, or with hands and feet unwasht. And as they withdraw themselves from the Temple it self in the time of Incense, so do they the same at that time from the space that is between the Porch and the Altar.

II. In the other Courts they were not bound to retire, or change their place; but in all they gave themselves to Prayer, and that in deep silence. c 1.28 The Fathers ordained Prayers in the time of the daily sacrifice. And of what kind soever the prayers were, whether their Phylacterical ones alone, or their Phylacterical in conjunction with others, or others without their Phylacterical, still they uttered them very silently. d 1.29 He that repeats his prayers in that silent manner that he does not hear himself, he does his duty. But R. Jose would have it, that he repeats his prayers so, that the sound of his own voice may reach his own ears. To this deep silence in the time of Incense and Prayers, that passage seems to allude, Revel. VIII. 1, 3.

When the Incense and Prayers were ended, the parts of the Sacrifice were laid upon the Altar, and then the Levites begin their Psalmody, and the Priests their sounding the Trumpet.

VERS. XI.

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

There appeared unto him an Angel of the Lord.

IT might be a reasonable doubt, whether ever there had appeared an Angel in the Temple; even in the first, when elsewhere, the appearance of Angels was so very familiar; much less in the second when every thing of that nature, had so perfectly ceased, till now that the Gospel began to dawn and shine out.

What we find related a 1.30 concerning Simeon the Just, how for those forty years wherein he had serv'd as High-Priest, he had seen an Angel clothed in white, coming into the Holy place, on the day of expiation, and going out again: only his last year he saw him come in, but did not see him go out again; which gave him to understand that he was to dye that year: We may suppose this invented rather for the honour of the man, than that any such thing happened for the greater solemnity of the day.

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

Standing on the right side of the Altar of Incense.

b 1.31 It is a tradition. The Table [of the Shew-bread] was on the North-side, distant from the wall two cubits and an half. The Candlestick on the South, distant fom the wall two cubits and an half. The Altar [of Incense] placed in the middle, and drawn out a little to∣ward the East.

So that the Angel standing on the right side of the Altar, stood on the North-side: on which side if there were an entrance into the Holy of holies, as R. Chaninah thinks c 1.32 then we may suppose the Angel by a very sudden and unexpected appearance came out from the Holy of holies himself.

VERS. XV.

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

Neither Wine nor strong Drink.

THAT is, If the Jews may be our Interpreters properly enough, neither new nor old Wine, Numb. VI. 3, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from wine and strong drink. Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall separate himself fom wine new and old. So Deut. XIV. 26.

a 1.33 R. Jose of Galilee saith; why doth the Scripture double it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wine and strong drink? For is not wine strong drink, and strong drink wine? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Wine no doubt, Numb. XXVIII. 7. Thou shalt cause the strong wine to be poured out before the Lord. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a drink-offering of old wine.

Whiles I a little more narrowly consider that severe interdiction, by which the Naza∣rite was forbidden, the total use of the Vine, not only that he should not drink of the Wine, but not so much as taste of the Grape, not the pulp nor stone of the Grape, no not the bark of the Vine: I cannot but call to mind,

I. Whether the Vine might not be the Tree in Paradise, that had been forbidden to Adam, by the tasting of which he sinned. The Jewish Doctors positively affirm this without any scruple b 1.34.

II. Whether that Law about the Nazarites had not some reference to Adam while he was under that prohibition, in the state of innocency. For if the bodily and legal un∣cleannesses, about which there are such strict precepts, Numb. V. especially the Lepro∣sie the greatest of all uncleannesses, did excellently decipher the state and nature of Sin▪ Might not the Laws about Nazarites which concerned the greatest purities in a most pure Religion, [Lam. IV. 7.] be something in commemoration of the state of man be∣fore his fall?

There was, as the Doctors call it, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wine of command; which they were bound by precept to drink. Such was that wine of the tithes, Deut. XII. 17, 18. that was commanded to be drunk at Jerusalem; and the Cup of Wine to be drunk at the Passover: What must the Nazarite do in this case? If he drink he violates the command of his order: if he do not drink, he breaks the command about tithes, and the Laws of his Fathers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let Elias untie this knot when he comes.

VERS. XVII.

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

In the spirit and power of Elias.

I. THE Baptist is Elias, as our Saviour was David, that is, the Antitype, Malach. IV. 5. Hose. III. 5, &c. It is less wonder that the Jews, from the words of Ma∣lachi, should expect the personal coming of Elijah, since there are not a few Christians that would be looking for the same thing: Although they have an Angel in this place interpreting it otherwise, and our blessed Saviour elsewhere himself, Matth. XI. 14 This is Elias that was for to came. But they misunderstood the phrase of the great and dreadful day of the Lord; as also were deceived into the mistake by the Greek Version, that Elias must come before the last judgment.

II. It is not said by the Prophet Malachy, behold I will send you Elijah the Tish∣bite, but Elijah the Prophet; which perhaps might be better rendered, Behold I send you a Prophet Elijah. And I may confidently say, it would not be so wide from the sense and meaning of Malachy, as the Greek Interpreter, who by a prodigious daringness, in favour of the Jewish traditions have rendered it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I send you Elijah the Tishbite.

III. If I mistake not, Elias the Prophet is but twice mentioned (I mean in those very terms) throughout the whole Book of God: once in this place in Malachy: the other in 2 Chron. XXI. 12. And in both those places, I believe it is not meant Elijah the Tishbite in his own person, but some one in the spirit and power of him. That the words in Malachy should be so understood, both the Angel and our Saviour teach us; and it seems very proper to be so taken in that place in the Chronicles.

IV. That great prophet that lived in Ahab's days, is called the Tishbite throughout the whole Story of him, and not the Prophet. Nor is he called the Prophet, Luke IV. 25. (where yet it is said Elizeus the Prophet:) Nor by St. James▪ Chap. V. 17. for the very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tishbi, which is his Epithet, sufficiently asserts his Prophetick Dignity, when it denotes no other than a Converter. Whence can we better derive the Etymology? to which indeed the Prophet Malachy seems to have alluded, Behold I send you Elijah the Prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he shall turn, &c.

V. But be it so that he might be called Tishbite from the City Toshab, as the Targum and other Rabbins would have it (which yet is very far fetcht) that very thing might evince that it is not he himself that is meant by Malachy, but some other, because he does not mention the Tishbite; but a Prophet Elias, that is, a Prophet in the spirit of Elias.

So among the Talmudists, any one skilled in signs and languages is called Mordecai, viz. because he is like him who lived in the days of Ahasuerus. Menacoth, fol. 64. 2. and the Glosse, ibid.

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

To turn the hearts of the Fathers to the Children.

John came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the power of Elias, not that power by which he wrought mira∣cles; [for John wrought none, Joh. X. 41.] but in the power of Elias turning the hearts of men, &c. Elias turned many of the Children of Israel toward the Lord their God, 1 Kings XVIII. So did John, who over and above, turned the hearts of the Fathers to∣ward their Children. Which, what it should mean is something dark and unintelligible. You will hardly allow the Jewish gloss upon this place, who do so greatly mistake about the person, and who will allow nothing of good to be done by the Elias they expect, but within the compass of Israel. But are not the Gentiles to be converted? They in the Prophets dialect are the Children of Zion, of Jerusalem, of the Jewish Church, no∣thing more frequent. And in this sense are the words of Malachy we are now hand∣ling, to be understood. Elias the Baptist, will turn the hearts of the Jews toward the Gentiles and of the Gentiles toward the Jews. This was indeed the great work of the Gospel to bring over the Jew and Gentile into mutual embraces through the acknow∣ledgment of Christ. Which John most happily begun, who came that all men through him might believe, Joh. I. 7. Yea and the Roman Souldiers did believe as well as the Jews, Luke III. 14.

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

The disobedient to the wisdom of the just.

The Greek in Malachy hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The heart of a man toward his neighbour. The words of the Prophet having been varied, the Angel varies too, but to a more proper sense: For the Gentiles were not to be turned to the Jews, as such, or to the Religion of the Jews, but to God, in the wisdom of the just. The Children to the Fathers. The phrase Fathers, according to the Jewish state at that time was of doubtful sound, and had something of danger init; for by that word, gene∣rally at that time was meant nothing else but the Fathers of Traditions, to whom, God forbid any should be turned, to those Fathers in the folly of Traditions, but to God in the wisdom of the just.

VERS. XVIII.

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

For I am an old man.

IF so old a man, why then was he not sequestred from the service of the Temble by the Law of Superannuation? Numb. IV. 3. & VIII. 24, 25. Hear what the Rabbins say in this case.

a 1.35

There is something that is lawful in the Priests, that is unlawful in the Levites: and there is something lawful in the Levites, that is unlawful in the Priests. The Rab∣bins deliver, that the Priests upon any blemish are unfit, as for their years they are not unfit; the Levites for their years may be unfit, but by reason of blemish are not. From that which is said, that at the age of fifty years they shall cease waiting, we learn that years may make the Levites unfit. Perhaps the Priests also are made unfit through years: And indeed does it not seem in equity that if the Levites whom a blemish doth not make unfit, should yet be made unfit by superannuation? should not much more the Priests be made unfit by superannuation, when even a spot or blemish will make them unfit? But the Text saith, this is the Law of the Levites; not, this is the Law of the Priests. The Rabbins deliver, that what time a Priest comes to maturity, till he grow old he is fit to minister: and yet a spot or blemish makes him unfit. The Levite from his thirtieth to his fiftieth year, is fit for service; but being superannuated he becomes unfit. How must this be understood concerning the Le∣vites? To wit, for that time wherein the Ark was in the Wilderness; But at Shiloh, and in the Temple, they were not rendered unfit, unless through the defect of their voice a 1.36.

VERS. XXI.

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

They wondered that he tarried so long.

THere is something told of this kind of Simeon the just; concerning whom we have made some mention already.

a 1.37

The High-Priest made a short prayer in the Holy place. He would not be long in Prayer, lest he should occasion any fear in the people. There is a Story of one that tarried a long while at it, and the people were ready to have entred in up∣on him. They say it was Simeon the just. They say unto him, why didst thou tarry so long? He answered them, saying, I have been praying for the Temple of your God, that it be not destroyed: They answered him again, However, it was not well for you to tarry so long.

VERS. XXII.

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

He beckoned unto them.

THere is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vers. 62. they made signs. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the deaf and dumb man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he nods to them and they nod to him a 1.38.

The Talmudists distinguish the judgments given by a dumb man into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the nodding of the head; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dumb mans making signs.

b 1.39 If any person be dumb, and yet hath his understanding, should they say to him, may we write a bill of divorce to thy wife, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he nod with his head, they make the experiment upon him three times, &c. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they do not much rely upon the signs of the deaf and dumb man. For, as it is in the same place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dumb person, and the deaf and dumb differ. Gloss. The one can hear and not speak, the other can neither hear nor speak.

Amongst the Doctors the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the deaf and dumb person, is commonly lookt upon as one made so by some fit of Palsie or Apoplexy, by which the intellectuals are general∣ly affected; whence the deaf and dumb are, according to the traditional Canons, depri∣ved of several offices and priviledges, of which others are capable.

This case therefore of Zachary might have occasioned a considerable question whether he ought not to have been sequestred from his ministry, and deprived of all the privi∣ledges of his Priesthood, because he had been struck deaf and dumb, but that it hap∣pened to him in so signal and extraordinary a way.

VERS. XXIV.

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

She hid her self five months.

SHE hid her self five Months, saying, Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men.

She was big with child, it is plain, because God had looked on her and taken away her reproach among men. She hid her self, because the Lord had dealt so with her, till he had taken away her reproach: giving her so remarkable a Son, one who was to be so strict a Nazarite, and so famous a Prophet. Lest therefore she should any way defile her self by going up and down, and thereby contract any uncleanness upon the Naza∣rite in her womb, she withdraws and sequesters her self, from all common conversation. Consult Judg. XIII. 4.

There were several amongst the Jews, that were wont to take upon them the Sect of the Nazarites by their own voluntary vow. [Three hundred at once in the days of Janneus the King, came together to Simeon ben Shetah. a 1.40] But there were but two only set apart by divine appointment, Sampson and the Baptist. Whom the same divine ap∣pointment designing to preserve untoucht from all kind of pollution even in their Mo∣thers Wombs, directed that the Mothers themselves should keep themselves as distant as might be from all manner of defilement whatsoever. Elizabeth obeys, and for the whole time wherein she bore the Child within her, she hid her self, for her more effectual a∣voiding all kind of uncleannesses; although it is true we have the mention but of five months, by reason of the Story of the sixth month which was to be immediately related, Vers. 26.

There is mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a big bellyed Woman hiding her self for ano∣ther reason b 1.41.

VERS. XXVI.

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

The Angel Gabriel.

R. Simeon ben Lachish saith, a 1.42 The names of Angels went up by the hand of Israel out of Babylon. For before, it is said, Then flew one of the Seraphims unto me; the Sera∣phims stood before him, [Isai. VI.] but afterward, the man Gabriel, [Dan. IX. 21.] and Michael your Prince, [Dan. X. 21.

The Angel calls Zachary back to Dan. IX. where the prediction concerning the com∣ing of the Messiah, was foretold by Gabriel.

VERS. XXIX.

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

Was troubled, &c.

I. IT was very rare and unusual for men to salute any Women. At least if that be true in Kiddushin a 1.43 Rabh Judah the President of the Academy of Pombeditha, went to Rabh Nachman Rector of the Academy of Neharde, and after some talk amongst themselves, saith Rabh Nachman, let my Daughter Doneg bring some drink, that we may drink together. Saith the other, Samuel saith, we must not use the ministry of a Woman: But this is a little Girl, saith Nachman. The other answers, but Samuel saith, we ought not to use the ministry of any Woman at all. Wilt thou please saith Nachman, to salute Lelith my Wife? But saith he, Samuel saith, the voice of a Woman is filthy nakedness. But saith Nachman, thou maist salute her by a messenger. To whom the other, Samuel saith, they do not salute any Woman. Thou maist salute her, saith Nachman, by a proxie, her Husband. But Samuel saith, saith he again, they do not salute a Woman at all.

II. It was still much more rare and unusual to give such a kind of Salutation as this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hail thou that art highly favoured 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By which title Gabriel had saluted Daniel of old: with this exception, that it was terror enough so much as to see an Angel.

VERS. XXXII.

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

Shall be called the Son of the highest.

THAT is, he shall be called the Messiah: for Messiah, and the Son of God, are con∣vertible terms. Whether the Angel exprest it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is uncertain. It is certain that both these words were very much in use in that Nation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very com∣monly in use in the Holy Scriptures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more frequently in Talmudick Authors. As to the former, we may take notice of that passage in Rosh Hashanah a 1.44.

The Kingdom of the Greeks made a severe decree, that the name of God should not so much as be mentioned amongst the Jews. But when the Kingdom of the Asmoneans prevailed and overcame them, they decreed, that they should mention the name of God even in their writings of contracts: for so they wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the year N. or N. of Johanan the High-Priest of the High God.

But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is much more in use amongst the Talmudists.

VERS. XXXV.

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

The Holy Ghost shall come upon thee, &c.

I. THIS Verse is the Angel's gloss upon that famed Prophecy, Behold a Virgin shall conceive and bring forth. The veracity of which, Mary not questioning, be∣lieving further that she her self was that Virgin designed, and yet being utterly igno∣rant of the manner how so great a thing should be brought about, she only asks, How shall this be, &c? Doubtless she took the Prophecy in its proper sense, as speaking of a Virgin untoucht. She knew nothing then, nor probably any part of the Nation at that time so much as once thought of that sense, by which the Jews have now for a great while disguised that place and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

II. Give me leave for their sakes in whose hands the book is not, to transcribe some few things out of that noble Author Morney a 1.45, which he quotes concerning this grand mystery from the Jews themselves.

b 1.46 Truth shall spring out of the earth. R. Jotten, saith he, notes upon this place, That it is not said truth shall be born, but shall spring out; because the Generation and Nati∣vity

of the Messiah, is not to be as other creatures in the world, but shall be begot with∣out Carnal Copulation, and therefore no one hath mentioned his Father, as who must be hid from the knowledge of men, till himself shall come and reveal him. And upon Genes. Ye have said, saith the Lord, we are Orphans, bereaved of our Father; such an one shall your redeemer be whom I shall give you. So upon Zachary, Behold my servant whose name is of the branch: And out of Psal. CX. Thou art a Priest after the order of Melchize∣dech: He, saith R. Berachiah, delivers the same things. And R. Simeon Ben Jochai upon Genes. more plainly, viz. That the Spirit, by the impulse of a mighty power, shall come forth of the Womb though shut up, that will become a mighty Prince, the King Messiah. So he.

VERS. XXXVI.

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

Hath also conceived a Son in her old age.

THE Angel teaches to what purpose it was, that Women either barren before, or considerably stricken in years, should be enabled to conceive and bring forth, viz. to make way for the easier belief of the Conception of a Virgin. If they either be∣side or beyond nature conceive a Child, this may be some ground of belief that a Vir∣gin, contrary to Nature, may do so too. So Abraham by Faith saw Christ's day, as born of a pure Virgin, in the birth of his own Son Isaac of his old and barren Wife Sarah.

VERS. XXXIX.

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

She went into the hill Country, &c.

THAT is, to Hebron, Jos. XXI. 11. For though it is true indeed, the Priests af∣ter the return from Babylon, were not all disposed and placed in all those very same dwellings they had possest before the Captivity; yet is it probable that Zachary, who was of the seed of Aaron, being here said to dwell in the hill Country of Judah, might have his House in Hebron, which is more peculiarly said to be the City of Aaron's off∣spring.

VERS. XLI.

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

The Babe leaped in her Womb.

SO the Seventy, Gen. XXV. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Children leaped in her womb. Psal. CXIV. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Mountains skipped. That which is added by Elizabeth, Vers. 44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The babe leaped in the womb for joy, signifies the manner of the thing not the cause: q. d. it leaped with vehement exulta∣tion. For John while he was an Embryo in the Womb, knew no more what was then done, than Jacob and Esau when they were in Rebecca's Womb, knew what was determin∣ed concerning them.

a 1.47 At the Red Sea, even the infants sung in the wombs of their Mothers, as it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. LXVIII. where the Targum to the same sense, Exalt the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye infants in the bowels of your Mothers, of the seed of Israel. Let them enjoy their Hyperboles.

Questionless Elizabeth had learnt from her Husband, that the Child she went with, was designed as the fore-runner of the Messiah, but she did not yet know, of what sort of Woman the Messiah must be born, till this leaping of the infant in her womb became some token to her.

VERS. LVI.

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

Abode with her three Months.

A Space of time very well known amongst the Doctors, defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I. a 1.48

VERS. LIX.

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

And they called it, &c.

I. THE Circumciser said a 1.49, Blessed be the Lord our God, who hath sanctified us by his precepts, and hath given us the Law of Circumcision. The Father of the infant said who hath sanctified us by his precepts, and hath commanded us to enter the Child into the Covenant of Abraham our Father. But where was Zachary's tongue for this service?

II. God at the same time instituted Circumcision, and changed the names of Abra∣ham and Sarah: hence the custom of giving names to their Children at the time of their Circumcision.

III. Amongst the several accounts why this or that name was given to the Sons, this was one that chiefly obtained, viz. for the honour of some person whom they esteemed they gave the Child his name. Which seems to have guided them in this case here when Zachary himself being dumb, could not make his mind known to them. Mahli the Son of Mushi, hath the name of Mahli given him, who was his Uncle, the Brother of Mushi his Father, 1 Chron. XXIII. 21, 23.

b 1.50 R. Nathan said, I once went to the Islands of the Sea, and there came to me a Woman, whose first born had died by Circumcision, so also her second Son. She brought the third to me. I bad her wait a little till the blood might asswage. She waited a little, and then Cir∣cumcised him, and he lived: They called him therefore by my name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nathan of Ba∣bylon. See also Jerusalem Jevamoth c 1.51.

d 1.52 There was a certain Family at Jerusalem, that were wont to die about the eighteenth year of their age: They made the matter known to R. Johanan ben Zacchai, who said, per∣haps you are of Elie's Lineage, concerning whom it is said, The increase of thine House shall die in the flower of their age. Go ye and be diligent in the study of the Law, and ye shall live. They went and gave diligent heed to the Law, and lived. They called themselves there∣fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Family of Johanan, after his name.

It is disputed in the same Tract e 1.53, whether the Son begot by a Brother's raising up seed to his Brother, should not be called after the name of him that is deceased; for in∣stance, if one dies without a Son, and his name be Joseph, or Johanan, whether the Son that is born to this man's Brother, taking his Brother's Widow to Wife, should not have the name after him that first had her, and be called Joseph, or Johanan. Otherwise, in∣deed it was very seldom that the Son bore the name of the Father, as is evident both in the Holy Scriptures, and the Rabinical Writers. It cannot be denied but that some∣times this was done, but so very rarely, that we may easily believe the reason why the Friends of Zachary would have given the Child his own name, was meerly, either be∣cause they could by no means learn, what he himself designed to call him; or else in honour to him, however he lay under that divine stroke at present, as to be both deaf and dumb.

VERS. LXXVIII.

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

The day-spring from on high.

I Would readily have rendred it the branch from on high, but for what follows, to give light, &c.

I. It is known and observed by all that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by the Seventy rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Jerem. XXIII. 5. Zech. III. 8. & VI. 12. Now every one knows, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a branch: And as to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

II. There is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ezek. XVI. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ As the bud (or spring) of the the field, Ibid. cap. XVII. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ It shall wither in the clod where it grows.

And well may Christ indeed in this sense be said to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the branch or spring from on high, in opposition to that branch from below, by which man∣kind was undone, viz. the forbidden Tree in Paradise.

VERS. LXXX.

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

In the desarts.

WHether John was an Eremite in the sense as it is now commonly taken, we may enquire and judge by these two things: I. Whether there was ever any Eremite in this sense among the Jews. II. Whe he absented himself from the Synagogues, from

the Feasts at Jerusalem, and to this may be added, whether he retired and withdrew himself from the society of mankind: If he absented from the Synagogues, he must have been accounted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wicked neighbour a 1.54. If from the Feasts, he transgressed the command, Exod. XXIII. 17. If from the society of mankind; what agreeableness was there in this? It seems very incongruous, that he that was born for this end, to turn the disobedient, &c. should withdraw himself from all society and converse with them. Nothing would perswade me sooner that John was indeed an anchoret, than that which he himself saith, that he did not know Jesus, Joh. 1. 31. whereas he was so very near akin to him. One might think, surely he must have layen hid in some Den or Cave of the Earth, when for the space of almost thirty years wherein he had lived, he had had no society with Jesus, so near a kinsman of his, nay not so much as in the least to know him. But if this were so, how came he to know, and so humbly refuse him when he offered himself to be baptized by him? Matth. III. 14. And this, before he was in∣structed who he was by the descent of the Holy Ghost upon him, Joh. I. 33.

From this question may arise two more.

I. Whether John appeared or acted under the notion of a Prophet, before his entrance into the thirteenth year of his age? I am apt to think he did not, and hence I suppose it is said concerning him, that he was in the desarts, that is, he was amongst the Rusticks and common rank of Men, as a Man of no note or quality himself, till he made himself publick under the notion and authority of a Prophet.

II. Whether he might not well know his Kinsman Jesus in all this time, and admire his incomparable sanctity, and yet be ignorant that he was the Messiah? Yea and when he modestly repulsed him from his Baptism, was it, that he acknowledged him for the Messiah? (which agrees not with Joh. I. 33.) or, not rather, that by reason of his ad∣mirable holiness, he saw that he was above him?

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

Till the day of his shewing unto Israel.

John was unquestionably 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Priest by birth, and being arrived at the thirtieth year of his age, according to the custom of that Nation, he was after examination of the great Council, to have been admitted into the Priestly Office, but that God had com∣missioned him another way.

b 1.55 In the room Gazith the great Council of Israel sate, and judged concerning the Priest∣hood. The Priest in whom any blemish was found, being cloathed, and veiled in black, went out and was dismist: but if he had no blemish, he was cloathed and veiled in white, and going in ministred and gave his attendance with the rest of the Priests his Brethren. And they made a gawdy day, when there were no blemish found in the Seed of Aaron the Priest.

CHAP. II.

VERS. I.

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

From Caesar Augustus.

THE New Testament mentions nothing of the Roman Government, but as now reduced under a Monarchical form. When that head which had been mortally wounded, in the expulsion of the Tarquins, was healed and restored again in the Cesars, Rev. XIII 3. All the world wondered, saith St. John, and well they might, to see Monarchy, that had for so many hundred years been antiquated and quite dead, should now flourish again more vigorously and splendidly than ever.

But whence the Epocha or beginning of this Government should take its date is some∣thing difficult to determine. The foundations of it, as they were laid by Julius Cesar, so did they seem overturned, and erased again in the death he met with in the Senate∣house. It was again restored, and indeed perfected by Augustus; but to what year of Augustus should we reckon it? I would lay it in his one and thirtieth, the very year wherein our Saviour was born. Of this year Dion Cassius lib. 55. speaks thus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The third decennium (or term of ten years) having now run out, and a fourth begin∣ning,

he being forced to it, undertook the Government. Observe the force of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Then was Augustus constrained, or compelled to take the Empire upon him. The Senate, the people, and as it should seem, the whole Republick, with one consent, submitting themselves entirely to a Monarchical form of Government, did even con∣strain the Emperour Augustus (who for some time stiffly refused it) to take the reins in∣to his hands.

I am not ignorant that the computation of Augustus his Reign, might reasonably e∣nough commence from his Battel and victory▪ at Actium; nor do the Gemarists count a∣miss, when they tell us that the Roman Empire took its beginning in the days of Cleopatra. a 1.56 And you may if you please call that a Monarchical Government, in opposition to the Triumvirate, which at that battel breathed its last. But that certainly, was the pure and absolute Monarchy, which the Senate and the Common-wealth did agree and con∣sent together to set up.

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

Should be taxed.

The Vulgar, and other Latin Copies read, ut describeretur, should be described, which, according to the letter might be understood of the setting out the whole bounds of the Empire, according to its various and distinct Provinces. Only that Aethicus tells us this had been done before; whose words since they concern so great and noble a Monu∣ment of antiquity, may not prove tedious to the Reader, to be transcribed in this place.

Julius Caesar Bissextilis rationis inventor, &c. Julius Cesar the first inventer of the Bis∣sextile account, a man singularly instructed in all divine and humane affairs, in the time of his Consul-ship, by a decree of the Senate procured that the whole Roman jurisdiction, should be measured out, by men of greatest skill, and most seen in all the attainments of Philosophy. So that Julius Cesar, and M. Antony being Consuls, the world began to be measured.

That is, from the Consulship of Cesar above mentioned, to the Consulship of Augustus the third time, and Crassus; the space of One and twenty years, five months, and eight days, all the East was surveighed by Zenodoxus.

From the Consulship likewise of Julius Cesar and M. Antony, to the Consulship of Saturni∣us and Cinna, the space of two and thirty years, one month, and ten days, the South was measured out by Polyclitus; so that in two and thirty years time, the whole world was sur∣veighed, and a report of it given in unto the Senate.

Thus he: Though something obscurely in the accounts of the Consuls; as also in his silence about the West; which things I must not stand to enquire into at this time. This only we may observe, that Julius Cesar was Consul with Antony A. U. C. 710. And that the surveigh of the Roman Empire being two and thirty years in finishing, ended A. V. C. 742. that is, twelve years before the Nativity of our Saviour.

Let us in the mean time guess what course was taken in this surveigh: I. It is very probable, they drew out some Geographical Tables, wherein all the Countries were de∣lineated, and laid down before them in one view. II. That these Tables or Maps were illustrated by Commentaries, in which were set down the description of the Countries, the names of places, the account of distances, and whatever might be necessary to a com∣pleat knowlede of the whole bounds of that Empire. That some such thing was done by Augustus his own hand so far as concerned Italy, seems hinted by a passage in Pliny b 1.57, Quâ in re praefari necessarium est Authorem nos Divum Augustum secuturos, descriptionem{que} ab eo factam, Italiae totius in regiones XI. In which thing, we must tell before hand, that we intend to follow Augustus, and the description he made of all Italy, dividing it into XI Countries.

And now, after this Surveigh of Lands and Regions, what could be wanting, to the full knowledge of the Empire, but a strict account of the people, their Patrimony and Estates? and this was Augustus his care to do.

c 1.58 Recepit & morum legumque regimen aeque perpetuum. &c. He took upon him the Go∣vernment both of their manners and Laws, and both perpetual. By which right, though without the title of Censor, he laid a tax upon the people three times. The first and third with his Collegue, the second alone. The first, with his Collegue, M. Agrippa. The third, with his Collegue Tiberius. The second, by himself alone: and this was the Tax, our Evangelist makes mention of, in this place.

VERS. II.

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

This taxing was first made, &c.

NOT the first taxing under Augustus, but the first that was made under Cyrenius. For there was another taxing under him, upon the occasion of which the Sediti∣on was raised by Judas the Gaulonite. Of this Tax of ours Dion Cassius seems to make mention, the times agreeing well enough, though the agreement in other things is more hardly reducible.

a 1.59 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He began a tax upon those that dwelt in Italy, and were worth two hundred Sesterces: sparing the poorer sort, and those that lived beyond the Countries of Italy, to avoid tumults.

If those that lived out of Italy were not taxed, how does this agree, with the Tax our Evangelist speaks of? unless you will distinguish. In one sense, they were not taxed, that is, as to their Estates, they were not to pay any thing: but in another sense they were; that is, as to taking account of their names, that they might swear their alle∣geance, and subjection to the Roman Empire. As to this, let the more learned judge.

VERS. IV.

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

Because he was of the House and Lineage of David.

WE read in the Evangelists of two Families that were of the Stock and Line of David; and the Talmudick Authors mention a third. The Family of Jacob the Father of Joseph, the Family of Eli the Father of Mary, and the Family of Hillel, the President of the Sanhedrin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who was of the seed of David, of Shephatiah the Son Abital a 1.60.

I do not say that all these met at this time in Bethlehem. It is indeed remark't of Joseph that he was of the House of David; partly because he was to be the reputed (though he was not the real) Father of Christ; and partly also, that the occasion might be related, that brought Mary to Bethlehem, where the Messiah was to be born. But it may be considered, whether Cyrenius being now to take an estimate of the people, might not on purpose and out of policy summon together all that were of David's Stock, from whence he might have heard the Jews Messiah was to spring, to judge whether some danger might not arise from thence.

VERS. VII.

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

There was no room for them in the Inn.

FRom hence it appears that neither Joseph nor his Father Jacob had any House of their own here, no nor Eli neither, wherein to entertain his Daughter Mary ready to lye-in. And yet we find, that two years after the birth of Christ, Joseph and Mary his Wife lived there in an hired House, till they fled into Egypt.

a 1.61 A certain Arabian said to a certain Jew, the Redeemer of the Jews is born; saith the Jew to him; what is his name? Menahem, saith the other. And what the name of his Fa∣ther? Hezekiah. But where dwell they? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Birath Arba in Bethlehem Judah. He shall deserve many thanks, that will but tell us what this Birath Arba is. The Gloss tells us, no other than that this Birath Arba was a place in Bethlehem, which any one knows from the words themselves. But what, or what kind of place was it? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Birah indeed is a Palace, or Castle; but what should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arba be? A man had better hold his tongue than conjecture vainly and to no purpose; otherwise, I might quote that in Sotah b 1.62, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which speaks concerning a promise, or a surety for the performance of the Law. But I forbear.

VERS. VIII.

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

And there were Shepherds—keeping watch over their stock, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These are the sheep of the wilderness; viz. those which go out to pasture,* 1.63 about the time of the Passover and are sed in the fields, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and return home upon the first rain.

b 1.64 Which is the first rain? It begins on the third of the month Marheshvan. The middle rain is on the seventh: The l••st is the seventeenth. So R. Meir. But R. Judah saith, on the seventh, seventeenth, and one and twentieth.

The Spring coming on, they drove their Beasts into Wildernesses, or champagne grounds, where they fed them the whole Summer, keeping watch over them night and day, that they might not be empaired, either by Thieves or ravenous Beasts. They had for this purpose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Tower to watch in, or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 certain small Cot∣tages erected for this very end, as we have observed elsewhere. Now in the month Mar∣heshvan, which is part of our October, and part of November; the Winter coming on, they betook themselves home again with the Flocks and the Herds.

VERS. XIII.

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

A multitude of the heavenly host praising God.

THE Targumist upon Ezek. I. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An host of Angels from above. So in 1 Kings XIX. 11, 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An host of the Angels of the wind. An host of the Angels of commotion. An host of the Angels of fire: And after the host of the Angels of fire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the voice of the silent Singers.

VERS. XIV.

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

Glory to God in the highest.

WE may very well understand this Angelick Hymn, if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good will toward men, be taken for the subject, and the rest of the words, for the predicate. The good will of God toward men, is glory to God in the highest, and peace on Earth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And, is put between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Glory and Peace, not between them and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good will.

But now this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or good will of God toward men, being so wonderfully made known in the birth of the Messiah, how highly it conduced to the glory of God, would be needless to shew: and how it introduced peace on the Earth, the Apostle himself shews from the effect, Ephes. II. 14. Coloss. I. 20. and several other places.

VERS. XXI.

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

And when eight days were accom∣plished, for the Circumcision of the Child.

THE disciples of R. Simeon ben Jochai asked him, why the Law ordained Circumcision* 1.65 on the eighth day? To wit, lest while all others were rejoyeing, the Parents of the In∣fant should be sad. The Circumcision therefore is deferred, till the Woman in Child bed hath got over her uncleanness. For as it is exprest a little before, The Woman that brings forth a man-child, is prohibited her Husband the space of seven days; but on the seventh day, at the coming in of the evening, which begins the eighth day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she washeth her self, and is allowed to go in unto her Husband. If she came nigh him within the seven days she made him unclean. On the eighth day therefore, Joseph addresseth himself to make provision for his Wife, and to take care about the Circumcision of the Child.

VERS. XXII.

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

When the days of her purification was accomplished, &c.

R. Asai saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Child whose Mother is unclean by Child∣bearing,* 1.66 is Circumcised the eighth day; but he whose Mother is not unclean by Child-bearing is not circumcised the eighth day.

You will ask probably what Mother that is, that is not unclean by Child-bearing. Let the Gloss upon this place make the Answer. She whose Child is cut out of her womb. As also a Gentile Woman, who is brought to bed to day, and the next day becomes a Proselyte; her Child is not deferred till the eighth day, but is Circumcised streight-way. And the Rab∣bins a little after: One takes an handmaid big with child, and while she is with him, brings forth: her Child is Circumcised the eighth day. But if he takes a serving-maid, and with her a child newly born, that Child is Circumcised the first day.

They did not account an Heathen Woman unclean by Child-bearing, because she was not yet under the Law that concerned uncleanness. Hence on the other side, Mary was unclean at her bearing a Child, because she was under the Law: So Christ was Circum∣cised because born under the Law.

II. After seven days the Woman must continue for three and thirty days 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the blood of her purifying, Levit. XII. 4. where the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in her unclean blood; far enough from the mind of Moses. And the Alexandrian M. S. much wider still: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. She shall sit thirty and ten days in an unclean garment.

Pesikta as before Col. 4. It is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the blood of her purifying. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Though she issue blood like a floud, yet is she clean. Nor doth she defile any thing by touching it, but what is Holy. For seven days immediately after she is brought to bed, she lies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the blood of her uncleanness; but the three and thirty days following, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the blood of her purifying.

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

To present him to the Lord.

I. This was done to the first-born; but not to the Children, that were born after∣ward; nor was this done to the first-born, unless 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first-born were fit for the Priest. For in Becoroth a 1.67, they distinguish betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a first-born fit for inhe∣ritance, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a first-born fit for the Priest. That is, if the first-born should be any ways maimed, or defective in any of his parts, or had any kind of spot or blemish in him, this laid no bar for his inheriting, and yet made him unfit and uncapable of be∣ing consecrated to God.

II. The first born was to be redeemed immediately after the thirtieth day from his birth. b 1.68 Every one is bound to redeem his first-born with five shekels, after he is thirty days old, as it is said, from a month old shalt thou redeem, Numb. XVIII. 16. Not that the price of that redemption was always paid exactly upon the thirtieth day, but that then exactly it be∣came due. Hence in that Treatise newly quoted, c 1.69 If the Child die within the thirty days, and the Father hath paid the price of his redemption before-hand, the Priest must re∣store it: but if he die after the thirty days are past, and the Father hath not paid the price of his redemption, let him pay it. Where we find the price of redemption supposed as paid either before or after the thirty days.

III. The Women that were to be purified were placed in the East-gate of the Court, called Nicanor's Gate, and were sprinkled with blood d 1.70.

There stood Mary for her purifying: and there probably Christ was placed, that he might be presented before the Lord, presented to the Priest.

VERS. XXIV.

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

A pair of Turtle Doves, &c.

I. a 1.71 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Turtles were older, and of a larger size: Pigeons, less, and younger. For it is said of Pigeons, two young Pigeons, but not so of Turtles.

This was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the offering of the poor; which if a rich man offered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he did not do his duty. And when the Doctors speak so often of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an of∣fering rising or falling, it hath respect to this. For the offering of the richer sort was a Lamb; but if his hand could not reach to a Lamb, then he offered a pair of Turtles, or Pi∣geons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if he was poor, he offered the tenth part of an Ephah, there∣fore is the oblation said to be rising or falling b 1.72.

c 1.73 King Agrippa came one day to offer a thousand burnt offerings, but a certain poor man prevented him with two Turtle Doves. So also, when one would have offered a Bullock, there was a poor man prevented him with an handful of Herbs. We have the story at large in Vaji••ra rabb. d 1.74.

II. Of the two Turtle Doves, or young Pigeons, one was to be offered as a burnt∣offering, the other as a sin-offering. But as to the particular appointment of the one for the burnt-offering, the other for the sin-offering, that is which should be which, it is disputed among the Doctors, whether it lay in the breast of him or her that offered it or the Priests to determine it e 1.75.

By the way we may observe, that the blessed Virgin offers a sin-offering for her self. Now, what the meaning and design of a sin-offering was, is evident from Levit. IV. & V.

VERS. XXV.

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

Simeon. The same man was just and devout.

I. SImeon the just, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of whom the Jewish Histories tell so many and great things, hath nothing to do here. For as it is certain that Simeon died long be∣fore: So as it very uncertain whether he deserved the title of just so well as our Si∣meon did. a 1.76 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He was called just both for his Piety toward God, and his Charity toward his Country∣men. Grant he was so, yet is it a far greater testimony that is given of our Simeon.

II. Rabban Simeon, the Son of Hillel, was alive, and at Jerusalem, in those very times wherein our Evangelist wrote, his Father Hillel also, still living: whom the Son suceed∣ed, upon the decease of the Father, as President of the Council. But as to him, there is nothing famous concerning him, amongst Jewish Authors, but his bare name. b 1.77 Rab∣ban Simeon the Son of old Hillel, a Prince of Israel, as his Father had been. As you may see in cap. 1. Schabb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There is no mention of him in Mishneh. He was therefore no Father of Traditions, neither were there any things recited from him in the Mishneh, Which indeed was very extraordinary: but how it should come to pass I can∣not tell. Whether he had a sounder apprehension of things, or was not well seen in Traditions, or was this very Simeon, the Evangelist mentions, and so looked higher than the mere Traditions of men. This is all the hindrance, that Rabban Simeon lived a great while after the birth of our Saviour, and had a Son Gamaliel, whom he bred up a Pharisee.

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

Waiting for the consolation of Israel.

That is, believing the consolation of Israel was nigh at hand. The whole Nation waited for the consolation of Israel, insomuch that there was nothing more common with them than to swear by the desire they had of seeing it.

c 1.78 R. Judah ben Tabbai said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So let me see the consolation [of Israel] if I have not put to death a false witness. Simeon ben Shetah saith to him, so let me see the consolation, if thou hast not shed innocent blood.

d 1.79 R. Eliezer ben Zadok said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So let me see the consolation, if I did not see her gleaning Barley under the Horses heels.

e 1.80 R. Simeon ben Shetah said, Let me see the consolation, I saw one pursuing another with a drawn sword.

f 1.81 Those which desire the years of consolation that are to come.

VERS. XXV.

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

Yea and a sword shall pierce through thine own soul also.

THY soul, i. e. thy life. It is a prediction, that the Blessed Virgin should suffer Martyrdom. This Child of thine shall be set for a sign which shall be spoken a∣gainst, neither shalt thou escape in the contradiction that shall be given him, for thou shalt dye by the sword. Epiphanius gives some countenance to this exposition.

a 1.82 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Whether the Holy Virgin died and was buried, her death was crowned with infinite honour, she made a most chaste end, and the crown of her virginity was given her: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or whether she was put to death, (as it is written, a sword shall pass through thine own soul) she is possest of glory and a crown amongst the Martyrs.

VERS. XXXVI.

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

Anna a Prophetess, the Daughter of Phanuel of the Tribe of Aser.

THere were therefore Prophets at this time among the people. It is not to be de∣nied that at this time there were; that is, when the morning of the Gospel began to dawn; but for four hundred years past, there had been one that had deserved that name, however the Jews vainly enough had honoured the memories of some with that title; which we shall not meddle with at this present. But was this Anna accounted a Prophetess by the Jews? if so, whence that Proverbial expression out of Galilee ariseth no

Prophet, Joh. VII. 52. She was certainly a Galilean, and for that very reason proba∣bly, it is here remark't, that she was of the Tribe of Aser.

What think we of that passage in Vajierah rabba, fol. 174. 4. and Bemidbar rabb. fol. 250. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The King Messiah, who is placed on the North, shall come and build the House of the Sanctuary, which is pla∣ced on the South. Doth not this favour something of Christ's coming out of Galilee?

VERS. XXXVII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪

Departed not from the Temple.

I. IT may be doubted whether any Women ever discharged any office in the Temple▪ Some think they did. But that which they alledge out of 1 Sam. II. 22. concer∣ning the Women that assembled at the door of the Tabernacle of the Congregation, is quite another thing from any publick ministring, if we will admit the Targumist and the Rabbins for Expositors. So Exod. XXVIII. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Women assembling by troops at the door of the Tabernacle of the Congregation. The Targumists both here and in the place newly quoted have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Women that came to pray. The Greek Interpreters read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And by the same boldness or blindness, wholly left out that clause 1 Sam. II. 22. And how they lay with the Women that assembled at the door of the Tabernacle of the Con∣gregation.

It is apparent that Women were wont to come from other parts to the Tabernacle for devotion's sake, not to perform any ministry. So this Anna, by birth of the Tribe of Aser, had changed her native soil, and fixt her abode at Jerusalem, partly, for devoti∣on, that she might be the more at leisure for praying in the Temple, and partly as a Pro∣phetess, that she might utter her Prophesies in the great Metropolis.

II. She departed not from the Temple, that is, not in the stated times of Prayer: ac∣cording as it is commanded Aaron and his Sons, Levit. X. 7. Ye shall not go out from the door of the Tabernacle. Where Siphra, fol. 24. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not in the time of their ministry.

VERS. XLII.

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

And when he was twelve years old.

a 1.83 LET a man deal gently with his Son, till he come to be twelve years old 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but from that time, let him descend with him into his way of living. That is, let him diligently, and with severity (if need be) keep him close to that way, rule, or art, by which he may get his living.

b 1.84 At twelve years old they were wont to inure Children to fasting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from time to time, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from hour to hour, that they might be accustomed to it, and so be capable of fasting upon the day of attonement.

Christ being now twelve years old 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 applies himself to his proper work, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be about his Fathers business.

c 1.85 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Solomon when twelve years old, judged between the two Women.

d 1.86 R. Chama saith, that Moses when he was twelve years old, was taken from his Fathers House.

VERS. XLIII.

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

And when they had fulfilled the days.

HEre ariseth a question, whether it was lawful to depart from Jerusalem, before the seven days were ended. If not, why did Peter and Cleophas go away on the third day? if they might, how then is that precept to be understood, about eating the unleavened bread throughout the whole seven days.

I. It is controverted amongst the Doctors about that passage, Deut. XVI. 6, 7. thou shalt sacrifice the Passover at the even, at the going down of the Son,—and thou shalt turn in the morning, and go into thy tents. Whether it be lawful, after they had eaten the Lamb, to go every one to his own House. This is denied, and that not without rea∣son. For as it is in the Gloss a 1.87, On the day of the Feast (that is, the first day of the se∣ven) the sabbatical limits forbad it. For on the Feast day, no man ought to exceed the bounds of a Sabbath days journey. That therefore (say they) that is said, thou shalt go

into thy tents, is to be thus understood, thou shalt go into thy tents that are without the walls of Jerusalem; but, by no means, into thine own house.

II. Was it lawful then, to return home on the second day of the Feast? No it was not. For on that day was the general appearance in the Court, and presentment of their offerings. And this seems hinted by R. Elhanani in another Gloss upon the place newly cited. There were two reasons (saith he) of their lodging in Jerusalem, the one because of the Feast day, the other because of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Offering.

III. It was not unlawful to depart on the third day, if necessity of affairs required it. But as in many other cases the Doctors were wont to speak, so might it be said in this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it was much more commendable for them to abide in Jerusalem, till all the seven days were ended; and that especially because of the last day, which was a Festi∣val or Holy-day.

b 1.88 R. Jose the Galilean saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There are three things comman∣ded to be done in the Feast: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chagigah. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The appearance in the Court. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The rejoycing. The Chagigah, or the Peace-offerings were on the first day: The appearance in the Court, was on the second day: The rejoycing might be on any day.

IV. In Moed Katon, a Treatise that discourseth on things lawful, or not lawful to be done in the intermedials of the Feast, or in those days of the Feast that were not kept holy; in the very entrance of that Discourse, there are several things allowed, which plainly argue absence and distance from Jerusalem.

As to eating unleavened bread, the precept indeed was indispensible, neither that any thing leavened should be eaten, nor that any leaven should be found in their Houses, for seven days together; but no one would say that this command was restrain∣ed only to Jerusalem. It is said in Jerusalem Kiddushin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.89 The Womens Passover is arbitrary. That is, the Womens appearance at Jerusalem at the Pass∣over was at pleasure. But let them not say that eating unleavened bread was arbitra∣ry, or at the Womens pleasure: for although they sate at home, and did not go to Je∣rusalem to the Passover, yet did they abstain from leven in their own Houses. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.90 The unleavened bread was eaten in every house.

VI. It seems from the very phraseology 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Joseph and Mary continued at Jerusalem all the seven days; which was indeed generally done by others, for devotion's sake. And then think what numerous companies of people must be go∣ing away to this or that Country, yea particularly how great a crowd might be jour∣neying together with Joseph and Mary toward Galilee. So that it may be less strange, if Jesus had not been within his Parents sight, though he had been among the crowd; nor that though they did not see him, yet that they should not suspect his abscence.

VERS. XLIV.

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

They went a days journey.

THE first ordinary days journey from Jerusalem toward Galilee, was to Neapolis, of old called Sichem, distant thirty miles. But was this the days journey that Jo∣seph and the company that travailed along with him, made at this time? The place where Christ was first mist by his Parents, is commonly shewed at this day to Travailers, much nearer Jerusalem, by the name of Beere, but ten miles from that City. You may believe those that shew it, as you think fit.

VERS. XLVI.

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

Sitting in the midst of the Doctors.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.91 There are three Courts of Judicature in the Temple: one in the gate of the Court of the Gentiles; another in the gate of the Court of Israel; a third in the room Gazith.

There was also a Synagogue in the Temple, which must be observed. b 1.92 The High-Priest came to read (those places which were to be read on the day of attonement.) The Chazan of the Synagogue, takes the Book and gives it to the Ruler of the Synagogue, the Ruler to the Sagan, the Sagan to the High-Priest, &c. Where the gloss. There was a Synagogue near the Court, in the Mountain of the Temple.

In which of these places Christ was found sitting amongst the Doctors, let those tell us, that undertake to shew the place where his Parents first missed him.

II. It is not easie to say what place he could be admitted to, amongst the Doctors, especially when that custom obtained, which is mentioned: c 1.93 The Rabbins have a Tradi∣tion,

that from the days of Moses, to Rabban Gamaliels, they were instructed in the Law, standing. But when Rabban Gamaliel dyed, the world languisht, so that they learnt the Law, sitting. d 1.94 Whence also that tradition, that since the death of Rabban Gamaliel, the glory of the Law was eclipsed.

Now when it was come to that pass after Gamaliel's death, that the Disciples sate, while the Master read, how did they sit? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 On the ground. Hence that passage, e 1.95 Rabh would not sit upon his bed, and read to his Scholar while he sate upon the ground. Gloss. Either both should be on the bed, or both upon the ground.

f 1.96 The disciples of R. Eleazar ben Shammua, askt him, how came you to this great age? He answered them, I never made the Synagogue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a common way. That is, he never took his passage through the Synagogue for a shorter cut. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And I never walkt upon the heads of the Holy people. The gloss is, Upon the heads of his Disciples, sitting upon the ground.

Whether on the naked floor might be a question, if there were place for it, but we let that pass at this present. For this custom of sitting prevailed after the death of Ga∣maliel, who took the Chair many years after this, that we are now upon. The great Hillel possest the Seat at this time, or if he was newly dead, his Son Simeon succeeded him; so that it was the Disciples part in this age to stand, not to sit in the presence of their Doctors. How therefore should it be said of Christ, that he was sitting among the Doctors? let the following clause solve the difficulty.

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

And asking them questions.

It was both lawful and customary for the Disciples, or any that were present, publick∣ly to enquire either of the Doctor that was then reading, or indeed the whole consisto∣ry, about any doubtful matter, wherein he was not well satisfied. Take but two stories out of many others, that may illustrate this matter.

g 1.97 R. Judah ordained R. Levi ben Susi, for a Doctor to the Simonians. They made him a great chair, and placed him in it. Then propounded questions to him [occasioned from Deut. XXV. 9.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if the Brothers Wife should have her hands cut off, how should she loose the shooe of her Husbands Brother? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If she should spit blood what then? Most profound questions certainly! such as require a most cunning sophister to unriddle them.

h 1.98 There is a story of a certain Disciple, that came and interrogated R. Joshua 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of what kind is Evening Prayer? He answered him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is arbitrary. He came to Rabban Gamaliel, and askt him; he told him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is that we are in duty bound to. How then, saith he, did R. Joshua tell me it is voluntary? saith the other, To morrow when I come into the Consistory, do thou come forth and question me about this matter. The Disciple stood forth, and askt Rabban Gamaliel [then President of the Sanhedrin] of what kind is Evening Prayer? He answers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is a thing of duty▪ But behold, saith the other, R. Joshua saith it is a thing at pleasure. Saith Gamaliel to Joshua, dost thou af∣firm it to be a thing at pleasure? He saith unto him, No. Stand upon thy feet, saith the other, that they may witness against thee. Rabban Gamaliel was then sitting, and expound∣ing. (Probably this very Article.) R. Joshua stood on his feet till all the people cryed out to him. They say to R. Hotspith the Interpreter, Dismiss the people: They say to R. Ze∣non the Chazan say, Begin ye, and they said, begin thou: So all the people rose up and stood on their feet. They said unto him, Who is it thy wickedness hath not toucht? they went out streight way, and made R. Eleazar ben Azariah President of the Council. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How many seats were there? R. Jacob ben Susi saith, fourscore seats for the disciples of the wise, beside those who stood behind the bars. R, Jose cen Bon, saith, thirty beside those that stood behind the bars. We have the same i 1.99 Story.

This we transcribed the larglier, not only for proof of what we said, of the Dis∣ciples asking the Doctors Questions in the Court, but that the Reader might have a lit∣tle sight of the manner of that Court, and how there were many, not only of the Disci∣ples of the wise, but others too that flockt thither.

II. We may further add: k 1.100 In a City where there are not two great wise men, one fit to teach and instruct in the whole Law, the other whoknows how to hear, and ask, and answer, they do not constitute a Sanhedrin, although there were a thousand Israelites there, &c. l 1.101 In a City, where there are not two that may speak, and one that may hear, they do not constitute a Sanhedrin. In Bitter there were three: In Jabneh four, viz. R. Eliezer, R. Joshua, R. Akibah, and Simeon the Temanite. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He judged before them, sitting on the ground. By him who hears, they mean one skillful in the Traditions, that can propound questions, and answer every question propounded. Such an one was Simeon the Tema∣nite, who though he was a man of that learning, yet not being promoted to become one of the Elders, he sate upon the ground; that is, not on any of the benches of the Fathers

of the Sanhedrin; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on one of the seats that were near the ground; for they speak these things, as done in the times after the death of Gamaliel. There is nothing absurd therefore in it, if we should suppose Christ gotten into the very Sanhedrin it self: Thither Joseph and his Mother might come, and seeking him might find him on the benches of the Fathers of the Council for that time, they having found him so capable both to propound questions and answer them. For it is plain they did admit of others, for other reasons, to sit sometimes in their seats m 1.102. And it is less wonder if they suffer him to sit amongst them being but twelve years of age, whenas they promoted R. Eleazar ben Azariah to the Presidency it self, when he was but sixteen n 1.103. But if it was in a lower Court, it is still less wonder if he sate amongst them. But that which might be chiefly enquired is, whether Christ sate amongst them as one of their disciples? this in∣deed is hardly credible.

CHAP. III.

VERS. II.

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

Annas and Caiphas being High-Priests.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.104 They do constitute two High-Priests at one time. True indeed but they promoted a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sagan, together with an High-Priest.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.105 The Sagan, as to his degree, was the same to the High-Priest, as he that was next or second to the King.

They substituted indeed on the Vespers of the day of expiation, another Priest to the High-Priest, that should be in readiness, to perform the office for the day, if any un∣cleanness should by chance have befallen the High-Priest c 1.106.

d 1.107 It is storied of Ben Elam of Zipporim, that when a Gonorrhea had seized the High-Priest, on the day of expiation he went in and performed the Office for that day. And ano∣ther story of Simeon ben Kamith, that, as he was walking with the King on the Vespers of the day of expiation, his Garments were toucht with another's spittle; so that Judah his Bro∣ther went in and ministred. On that day the Mother of them, saw her two Sons High-Priests.

It is, not without reason, controverted whether the Sagan were the same with this deputed Priest; the Jews themselves dispute it. I would be on the negative part; for the Sagan was not so much the Vice-High-Priest, as (if I may so speak) one set over the Priests. The same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ruler of the Temple; of whom we have such frequent mention amongst the Doctors: upon him chiefly did the care and charge of the Service of the Temple lye.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.108 The ruler of the Temple saith to them, go out and see, if it be time to slay the Sacrifice. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Ruler saith, come and cast your lots, who shall slay the* 1.109 Sacrifice, who shall sprinkle the blood, &c. The gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Ruler is the Sagan.

He is commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sagan of the Priests. Which argues his supre∣macy amongst the Priests, rather than his Vicegerency under the High-Priest.

g 1.110 When the High-Priest stands in the circle of those that are to comfort the mourners, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sagan, and he that is anointed for the battle, stand on his right hand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the head of the Fathers house, those that mourn, and all the people, stand on his left hand.

Mark here the order of the Sagan; He is below the High-Priest, but above the Heads of all the Courses.

2 Kings XXIII. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Priests of the second order. Targum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sagan of the Priests. And Chap. XXV. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zephaniah the second Priest. Targum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zephaniah the Sagan of the Priests.

Caiaphas therefore was the High-Priest, and Annas the Sagan, or Ruler of the Temple. who, for his independent dignity is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or High-Priest, as well as Caia∣phas; and seems therefore to be named first, because he was the others Father-in-law.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.111 There was a dissention between Hanan, and the Sons of the chief Priests, &c. It was in a judicial cause, about a Wife, requiring her dower, &c. Where the scruple is, who should these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these Chief Priests be? Whether

the Fathers, and heads of the Courses, or the High-Priest only, and the Sagan. It was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.112 a Counsel of Priests: which we have already spoken to, at Matth. XXVI. 3. Now the question is, whether by the Sons of the chief Priests be meant, the Sons of the Fathers of Courses, or the Fathers of Courses themselves, or the Sons of the High-Priest and the Sagan, where the High-Priest in that Court was like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Prince in the Sanhedrin, and the Sagan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Father of the Sanhedrin.

k 1.113 Moses was made a Sagan to Aaron. He put on his Garments, and took them off: (viz. on the day of his Consecration.) And as he was his Sagan in life, so he was in death too.

VERS. V.

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

Every valley shall be filled.

THE Jews have a Tradition that some such thing was done, by the cloud that led Israel in the Wilderness. Instead of many instances take the Targumist upon Cant. II. 6. There was a cloud went before them, three days journey 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take down the hills, and raise the valleyes. It slew all fiery Serpents in the Wilderness, and all Scorpions: and found out for them a fit place to lodge in.

What the meaning of the Prophet in this passage was, Christians well enough under∣stand: the Jews apply it to levelling and making the ways plain for Israel's return out of Captivity, for this was the main thing they expected from the Messiah, viz. to bring back the Captivity of Israel.

l 1.114 R. Chanan saith, Israel shall have no need of the Doctrine of Messiah the King, in time to come; for it is said, to him shall the Gentiles seek, Isai. XI. 10. but not Israel. If so, why then is Messiah to come, and what is he to doe when he doth come? He shall gather together the Captivity of Israel, &c.

VERS. VIII.

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

Of these stones to raise up Children unto Abraham.

WE do not say the Baptist played with the sound of those two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Banaia, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abanaia. He does certainly with great scorn deride the vain con∣fidence and glorying of that Nation (amongst whom nothing was more ready, and usual in their mouths, than to boast that they were the Children of Abraham) when he tells them, that they were such Children of Abraham, that God could raise as good as they, from those very stones.

VERS. XI.

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

He that hath two Coats, let him impart to him that hath none.

IT would be no sense to say, he that hath two Coats, let him give to him that hath not two; but to him that hath none. For it was esteemed for Religion by some, to weare but one single Coat or Garment. Of which more elsewhere.

VERS. XIII.

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

Exact no more than that which is appointed you.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m 1.115 When the Rabbins saw, that the Publicans exacted too much, they rejected them, as not being fit to give their testimony in any case. Where the Gloss hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too much, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, More than that which is appointed them. And the Father of R. Zeirah is commended in the same place, that he gently and honestly executed that trust. He discharged the Office of a Publican for thirteen years: when the Prince of the City came, and this Publican saw the Rabbins, he was wont to say to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Go my people, enter thou into thy Chambers, Isai. XXVI. The Gloss is, Lest the Prince of the City should see you, and taking notice what numbers you are, should encrease his tax yearly.

VERS. XIV.

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

Neither accuse any falsly.

LEVIT. XIX. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Neither lye one to another. Job XXXV. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The oppressed. See Psal. LXXII. 4. & CXIX. 122.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. n 1.116 The manner of sycophants is, first to load a person with reproaches, and whisper some secret, that the other hearing it, may by telling something like it, become obnoxious himself.

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

With your wages.

A word used also by the Rabbins, o 1.117 The King distributeh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wages to his Legions. p 1.118 The King is not admitted to the intercalation of the year, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of the Opsonia: That is, lest he should favour himself in laying out the years, with respect to the Souldiers pay.

VERS. XXII.

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

Like a Dove.

IF you will believe the Jews, there sate a golden Dove upon the top of Solomon's Scep∣ter. q 1.119 As Solomon sate in his throne, his Scepter was hung up behind him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the top of which there was a Dove, and a golden crown in the mouth of it.

VERS. XXIII.

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

Being (as was supposed) the Son of Ioseph.

A Parable. r 1.120 There was a certain Orphaness brought by a certain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epitropus, or Foster-father, an honest good man. At length he would place her in Marriage. A scribe is called to write a bill of her dower, Saith he to the girl, what is thy name? N. saith she. What the name of thy Father? She held her peace. To whom her Foster-father, why dost thou not speak? Because, saith she, I know no other Father but thee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that educateh the child is called a Father, not he that begets it. Note that Joseph, having been taught by the Angel, and well satisfied in Mary, whom he had espoused, had owned Jesus for his Son from his first birth; he had redeemed him as his first-born, he had cherisht him in his childhood, educated him in his youth, and therefore no wonder if Joseph be called his Father, and he was supposed to be his Son.

II. Let us consider what might have been the judgment of the Sanhedrin in this case, only from this story. s 1.121 There came a certain Woman to Jerusalem, with a child, brought thither upon shoulders. She brought this child up, and he afterward had the carnal knowledge of her. They are brought before the Sanhedrin, and the Sanhedrin judged them to be stoned to death: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not because he was undoubtedly her Son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but because he had wholly adhered to her.

Now suppose we that the blessed Jesus had come to the Sanhedrin upon the decease of Joseph, requiring his Stock and Goods as his heir: Had he not in all equity obtained them as his Son? Not that he was beyond all doubt and question his Son, but that he had adhered to him wholly from his cradle, was brought up by him as his Son, and al∣ways so acknowledged.

III. The Doctors speak of one Joseph a Carpenter t 1.122. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.123 Ab∣nimus Gardieus askt the Rabbins of blessed memory, whence the earth was first created? they answer him, there is no one skilled in these matters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but go thou to Joseph the Architect. He went and found him standing upon the rafters.

It is equally obscure who this Joseph the Carpenter, and who this Abnimus was, al∣though as to this last, he is very frequently mentioned in those Authors. They say, w 1.124 That Abnimus, and Balaam were two the greatest Philosophers in the whole world. Only this we read of him, x 1.125 That there was a very great familiarity betwixt him and R. Meir.

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

Which was the Son of Heli.

I. There is neither need, nor reason, nor indeed any foundation at all for us to frame, I know not what, marriages, and the taking of Brothers Wives, to remove a scruple in this place, wherein there is really no scruple in the least.

1. Joseph is not here called the Son of Heli, but Jesus is so; for the word Jesus, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must be understood, and must be always added in the Reader's mind to every race in this Genealogy, after this manner. Jesus (as was supposed) the Son of Joseph, and so the Son of Heli, and of Matthat, yea and at length, the Son of Adam, and the Son of God. For it was very little the business of the Evangelist either to draw Jo∣seph's Pedigree from Adam, or indeed, to shew that Adam was the Son of God: which not only sounds something harshly, but in this place very enormously, I may almost add, blasphemously too. For when St Luke, Vers. 22. had made a voice from Heaven de∣claring that Jesus was the Son of God, do we think the same Evangelist, would in the same breath pronounce Adam the Son of God too? So that this very thing teacheth us what the Evangelist propounded to himself in the framing of this Genealogy, which was, to shew that this Jesus who had newly received that great testimony from Heaven, this is my Son, was the very same that had been promised to Adam by the seed of the Woman. And for this reason hath he drawn his Pedigree on the Mother's side, who was the Daughter of Heli, and this too, as high as Adam to whom this Jesus was pro∣mised. In the close of the Genealogy he teacheth in what sense, the former part of it should be taken: viz. that Jesus, not Joseph, should be called the Son of Heli, and consequently that the same Jesus, not Adam, should be called the Son of God; indeed in every link of this chain, this still should be understood, Jesus the Son of Matthat, Je∣sus the Son of Levi, Jesus the Son of Melchi, and so of the rest.

And thus the Genealogical stile agrees with that of Moses, Genes. XXXVI. 2. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which words, if you should render, Aholibamah the Daughter of Anah, the Daughter of Zibeon, you emasculate Anah, and make a Woman of him, who was a Man, and the Father of Aholibamah, Vers. 24, 25.

2. Suppose it could be granted that Joseph might be called the Son of Heli (which yet ought not to be) yet would not this be any great solecisme, that his Son-in-law, should become the Husband of Mary his own Daughter. He was but his Son by Law, by the Marriage of Joseph's Mother, not by Nature and Generation.

y 1.126 There is a discourse of a certain person, who in his sleep saw the punishment of the damned. Amongst the rest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I would render thus, but shall willingly stand corrected, if under a mistake. He saw Mary the Daughter of Heli amongst the shades. R. Lazar ben Josah saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That she hung by the gl••ndles of her breasts. R. Josah bar Haninah saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That the great bar of Hell's gate hung at her ear.

If this be the true rendring of the words, which I have reason to believe it is, then thus far at least it agrees with our Evangelist, that Mary was the Daughter of Heli; and questionless all the rest is added in reproach of the blessed Virgin, the Mother of our Lord: whom they often vilifie elsewhere under the name of Sardah.

VERS. XXVII.

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

The son of Rhesa, the son of Zoro∣babel, the son of Salathiel, the son of Neri.

I. THAT Pedaiah the Father of Zorobabel, 1 Chron. III. 19. is omitted here, is agreeable with Ezra V. 2. Hagg. I. 1, &c. but why it should be omitted, ei∣ther here or there, is not so easie to guess.

II. As to the variation of the names both here and 1 Chron. III. this is not unworthy our observation. That Zorobabel and his Sons, were carried out of Babylon into Judea; and possibly they might change their names, when they changed the place of their dwelling. It was not very safe for him to be known commonly by the name of Zorobabel in Babylon, when the import of that name was, the winnowing of Babel; so that he was there more generally called Sheshbazzar. But he might securely resume the name in Judea, when Cyrus, and Darius had now fanned and sifted Babylon. So his two Sons Meshullam and Hananiah, could not properly be called, one of them Abiud, the glory of my Father, and the other Rhesa, a Prince, while they were in Babylon, but in Judea, they were names sit and suitable enough.

III. Of the variation of names here, and in Matth. I. I have already spoken in that place. To wit, that Neri was indeed the Father of Salathiel; though St. Matthew saith, Jechoniah (who died childless, Jerem. XXII. 30.) begat him: not that he was his Son by nature, but was his heir in succession.

VERS. XXXVI.

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

The son of Cainan.

I Will not launch widely out into a controversie that hath been sufficiently bandied already. I shall dispatch as briefly as I may, what may seem most satisfacton in this matter.

I. There is no doubt, and indeed there are none but will grant, that the Evangelist hath herein followed the Greek Version. This in Genes. XI. 12, 13. relates it in this man∣ner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Arphaxad lived an hundred and five and thirty years, and begat Cainan; and Cainan lived an hundred and thirty years, and begat Salah: And Cainan lived, after he had begot Salah, three hun∣dred and thirty years.

Consulting z 1.127 about this matter, I cannot but observe of this Author, that he partly follows the Greek Version, in adding to Arphaxad an hundred years, and partly not, when he omits Cainan: for so he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arphaxad when he was an hundred and thirty five years of age, begot Salah. Nor can I but wonder at him that translates him, that he should of his own head insert, Arphaxad was an hundred and thirty five years old, and begat a son named Cainan. Cainan was an hundred and thirty years old and begat Salah. When there is not one syllable of Cainan in Theophilus. A very faithful Interpreter indeed!

1. I cannot be perswaded by any arguments, that this passage concerning Cainan was in Moses his Text, or indeed in any Hebrew Copies which the Seventy used; but that it was certainly added by the Interpreters themselves, partly, because no reason can be given how it should ever come to be left out of the Hebrew Text; and partly because there may be a probable reason given, why it should be added in the Greek: especially when nothing was more usual with them, than to add of their own, according to their own will and pleasure.

Huic uni forsan poteram succumbere culpae.

I might perhaps acknowledge this one slip, and be apt to believe that Cainan had once a place in the original, but by I know not what fate or misfortune left now out; but that I find an hundred such kind of additions, in the Greek Version, which the Hebrew Text will by no means own, nor any probable reason given to bear with it. Let us take our instances only from proper names, because our business at present is with a proper name.

Gen. X. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Elisa is added among the sons of Japhet. And Vers. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, another Cainan among the sons of Shem.

Gen. XLVI. 20. Five Grand-children added to the sons of Joseph, Malach. IV. 5. The Tishbite.

Exod. I. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the City On, is added to Pithon, and Raamses.

2 Sam. XX. 18. the City Dan is added to Abel. Not to mention several other names of places in the Book of Josua.

Now, should I believe that these names ever were in the Hebrew Copy? when as some of them are put there without any reason; some of them against all reason (particu∣larly Dan being joyned with Abel, and the Grand-children of Joseph) and all of them with no foundation at all.

II. I question not but the Interpreters, whoever they were, engaged themselves in this undertaking, with something of a partial mind, and as they made no great Consci∣ence of imposing upon the Gentiles, so they made it their Religion to favour their own side: And according to this ill temperament and disposition of mind, so did they ma∣nage their Version; either adding, or curtailing at pleasure, blindly, lazily and audaciously enough: sometimes giving a very foreign sense, sometimes a contrary, oftentimes none: And this, frequently to patronize their own Traditions, or to avoid some offence they think might be in the Original, or for the credit and safety of their own Nation. The tokens of all which, it would not be difficult to instance in very great numbers, would I apply my self to it: but it is the last only that is my business at this time.

III. It is a known story of the thirteen places which the Talmudists tell us were altered by the Seventy two Elders, when they writ out the Law (I would suppose in Hebrew) for Ptolomey. They are reckoned up a 1.128, and we have the mention of them sprinkled up and down b 1.129; as also, c 1.130 where it is intimated as if eighten places had been altered.

Now if we will consult the Glosses upon those places, they will tell us that these al∣terations were made, some of them, lest the sacred Text should be cavill'd at; others,

that the honour and peace of the Nation might be secured. It is easie therefore to imagine that the same things were done by those that turned the whole Bible. The thing it self speaks it.

Let us add, for example's sake, those five souls which they add to the Family of Ja∣cob: numbering up five Grand-children of Joseph, who as yet were not in being, nay se∣ven, according to their account, Genes. XLVI. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Children that were born to Joseph in the Land of Egypt, even nine souls.

Now, which copy do we think it is most reasonable to believe, the Greek, or the Hebrew? and as to the question, whether these five, added in the Greek, were antient∣ly in Moses his Text, but either since lost by the carelessness of the Transcribers, or rased out by the bold hand of the Jews, let reason and the nature of the thing judge. For if Machir, Gilead, Sutelah, Tahan and Eden, were with Joseph, when Jacob with his Fa∣mily went down into Egypt (and if they were not, why are they numbred amongst those that went down?) then must Manasseh at the age of nine years, or ten at most, be a Grand-father; Ephraim at eight or nine. Can I believe that Moses would relate such things as these? I rather wonder with what kind of Forehead the Interpreters could impose such incredible stories upon the Gentiles, as if it were possible they should be believed.

IV. It is plain enough to any one that diligently considers the Greek Version through∣out, that it was composed by different hands, who greatly varied from one another both in stile and wit. So that this Book was more learnedly rendred than that, the Greek reading more elegant in this Book than in that, and the Version in this Book, comes nearer the Hebrew than in that: And yet in the whole, there is something of the Jewish craft, favouring and patronizing the Affairs of that Nation. There is something of this nature in the matters now in hand, the addition of Cainan, and the five souls to the Se∣venty that went down into Egypt.

How mightily the Jewish Nation valued themselves beyond all the rest of mankind, esteeming those Seventy souls that went down with Jacob into Egypt, beyond the Se∣venty Nations of the world; he that is so great a stranger in the Jewish Affairs and Writings, that he is yet to learn, let him take these few instances, for it would be need∣less to add more.

d 1.131 Seventy souls went down with Jacob into Egypt, that they might restore the Seventy Families dispersed by the confusion of tongues. For those Seventy souls were equal to all the Families of the whole world. And he that would be ruling over them, is as if he would usurp a tyranny over the whole World.

e 1.132 How good is thy love toward me O thou Congregation of Israel? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is more than that of the Seventy Nations.

f 1.133 The Holy blessed God created Seventy Nations, but he found no pleasure in any of them, save Israel only.

g 1.134 Saith Abraham to God, Didst thou not raise up seventy Nations unto Noah? God saith unto him, I will raise up that Nation unto thee, of whom it is written, how great a Nation is it? The Gloss is: That peculiar people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excelling all the Seventy Nations, that holy Nation: as the holy language excells all the seventy languages.

There are numberless passages of that kind: Now, when this arrogant Doctrine and vain-gloryiny, if familiarly known amongst the Gentiles, could not but stir up a great deal of hatred, and consequently danger to the Jews, I should rather think the Inter∣preters might make such additions as these, through the caution and cunning of avoid∣ing the danger they apprehend, than that ever they were originally in the Text of Moses. To wit, by adding another Cainan, and five souls to those Seventy in Jacobs retinue, they took care that the Gentiles should not in the Greek Bibles find exactly the Seventy Nations in Gen. X. but seventy two (or seventy three if we reckon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Elisa also) as also not Seventy, but Seventy five souls that went down into Egypt.

It was the same kind of craft they used in that Version Deuter. XXXII. 8. whence that comparison between the Seventy Souls, and the Seventy Nations took its rise. Moses hath it thus, When the most high, divided the Nations, when he separated the Sons of A∣dam, he set the bounds of the people 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the number of the Chil∣dren of Israel. But they render it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He set the bounds of the Nations, according to the number of the Angels of God. A sense indeed most foreign from that of Moses, yet what served to obscure his meaning so far as might avoid any danger that might arise from the knowledge of it. Making the pas∣sage it self so unintelligible that it needs an Oedipus to unridle it: unless they should al∣lude to the Jewish Tradition (which I do a little suspect) concerning the Seventy Angels set over the Seventy Nations of the world.

V. But now if this Version be so uncertain, and differs so much from the original, how comes it to pass that the Evangelists and Apostles should follow it so exactly, and that even in some places, where it does so widely differ from the Hebrew fountain?

Answ. I. It pleased God to allot the Censers of Korah, Dathan, and Abiram, to sacred use, because they were so ordained and designed by the first owners. So doth it please the Holy Ghost to determine that Version to his own use, being so primarily ordained by the first Authors. The minds indeed of the Interpreters, were not perhaps very sin∣cere in the Version they made, as who designed the defence and support of some odd things: So neither were the hearts of Korah, Dathan, and Abiram sincere at all, but very perverse in offering their Incense; but so long as their Incense had been dedicated to sacred use, it pleased God to make their Censers holy. So the Greek Version designed for sacred use, as designed for the Holy Bible; it was so kept and made use of by the Holy Ghost.

II. Whereas the New Testment was to be wrote in Greek, and come into the hands chiefly of the Gentiles, it was most agreeable, I may say, most necessary for them to fol∣low the Greek Copies, as being what the Gentiles were only capable of consulting; that so they examining the Histories and quotations that were brought out of the Old Testa∣ment, might find them agreeing with, and not contradicting them. For instance, when they consult their Greek Bibles for the names from David backward to Adam and there find Cainan the Son of Arphaxad. If St. Luke should not also have inserted it, how rea∣dily might they have called his veracity in question, as to the other part of the Genealo∣gy, which had been extracted out of Tables and Registers, not so familiarly known?

III. If there be any credit to be given to that Story of Greek Version which we meet with in Aristeas and Josephus, then we may also believe that passage in it, which we may find in Aristeas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. When the Volumes of the Law had been read through, the Priests, and interpreters, and Elders, and Governours of the City, and all the Princes of the people standing by, said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Foras∣much as this Interpretation, is rightly, religiously, and in every thing so very accurately fi∣nished, it is fit that all things should continue as they are, and no alteration should be made. When all had by acclamations given their approbation to these things, Demetrius commanded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that according to their custom, they should impre∣cate Curses upon any that should by addition, or alteration, or diminution, ever make any change in it. This they did well in, that all things might be kept intire and inviolate for ever.

If this passage be true, it might be no light matter to the Jew when quoting any thing in Greek, out of the Old Testament, to depart in the least from the Greek Version; and indeed it is something a wonder, that after this, they should ever dare to undertake any other. But supposing there were any credit to be had to this passage, were the sacred Pen-men any way concerned in these Curses and Imprecations? who saith they were? But however, who will not say, that this was enough for them to stop the mouths of the cavilling Jews, that they, following the Greek Version had often departed from the truth of the original, to avoid that Anathema, at least if there were any truth in it?

Object. But the clause that is before us (to omit many others) is absolutely false; for, there was neither any Cainan the Son of Arphaxad, nor was Jesus the Son of any Cainan that was born after the flood.

Answ. I. There could be nothing more false as to the thing it self, than that of the Apostle, when he calleth the preaching of the Gospel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foolishness, 1 Cor. I. 21. and yet according to the common conceptions of foolish men, nothing more true. So neither was this true in it self, that is asserted here, but only so in the opinion of those for whose sake the Evangelist writes. Nor yet, is it the design of the Holy Ghost to indulge them in any thing that was not true, but only would not lay a stumbling∣block at present before them. I am made all things to all men, that I might gain some.

II. There is some parallel with this of St. Luke, that in the Old Testament, 1 Chron. I. 36. The sons of Eliphaz, Teman and Omar, Zephi and Gatam, Timnah and Amalek. Where, it is equally false that Timnah was the Son of Eliphaz, as it is that Cainan was the Son of Arphaxad. But far, far be it from me to say that the Holy Ghost was either deceived himself, or would deceive others! Timnah was not a man but a Woman, not the Son of Eliphaz, but his Concubine, not Amaleck's Brother but his Mother, Gen. XXXVI. 12. Only the Holy Ghost teacheth us by this shortness of speech to recur to the original story from whence these things are taken and there consult the determinate explication of the whole matter: which is frequently done by the same Holy Spirit, speaking very briefly in Stories well known before.

The Gentiles have no reason to Cavil with the Evangelist in this matter, for he agrees well enough with their Bibles; And if the Jews, or we our selves should find fault, he

may defend him from the common usage of the Holy Ghost, in whom it is no rare and unusual thing, in the recital of stories and passages well enough known before, to vary from the original, and yet without any design of deceiving, or suspition of being him∣self deceived; but according to that Majesty and Authority that belongs to him, dicta∣ting and referring the Reader to the primitive story, from whence he may settle and determine the state of the matter, and inquire into the reasons of the variation. St. Ste∣phen imitates this very custom while he is speaking about the burial of the Patriarchs, Acts VII. 15, 16. being well enough understood by his Jewish Auditory, though giving but short hints in a story so well known.

III. It is one thing to dictate from himself, and another thing to quote what is dicta∣ted from others, as our Evangelist in this place doth. And whenas he did without all question write in behalf of the Gentiles, being the companion of him who was the great Apostle of the Gentiles, what should hinder his alledging according to what had been dictated in their Bibles?

When the Apostle names the Magicians of Egypt, Jannes and Jambres, 2 Tim. III. 9. he doth not deliver it for a certain thing, or upon his credit assure them, that these were their very names, but alledgeth only what had been delivered by others, what had been the common tradition amongst them, well enough known to Timothy, a thing about which neither he nor any other would start any controversie. h 1.135

So when the Apostle Jude speaks of Michael contending with the Devil about the body of Moses, he doth not deliver it for a certain and authentick thing, and yet is not to be charged with any falshood, because he hoth not dictate of his own, but only ap∣peals to something that had been told by others, using an argument with the Jews, fetcht from their own Books and Traditions.

IV. As it is very proper and even necessary toward the understanding some sentences and schemes of speech in the New Testament, to enquire in what manner they were un∣derstood by those that heard them from the mouth of him that spoke them, or those to whom they were written: So let us make a little search here, as to the matter now in hand. When this Gospel first appeared in publick amongst the Jews and Gentiles; the Gentiles could not complain that the Evangelist had followed their Copies; if the Jews found fault, they had wherewithal to answer and satisfie themselves. And that particu∣larly as to this name of Cainan being inserted, as also the five souls being added to the re∣tinue of Jacob: The learned amongst them knew from whence he had it: for what rea∣son this addition had been made in the Greek Version, and that St. Luke had faithfully transcribed it thence: So that if there were any fault, let them lay the blame upon the first Authors, and not him that transcribed it.

V. To conclude: Before the Bible had been translated for Ptolomy (as is supposed) in∣to the Greek tongue, there were an infinite number of Copies in the Hebrew. In Pa∣lestine, Babylon, Egypt, even every where in every Synagogue: and it is a marvellous thing that in no antiquity there should not be in the least hint or mention of so much as one Hebrew Copy amongst all these, that agrees with the Greek Version. We have va∣rious Editions of that Version which they call the Septuagint, and those, pretty much disagreeing among themselves, but who hath ever heard or seen one Hebrew Copy, that hath in every thing agreed with any one of them? The Interpreters have still a∣bounded in their own sense, not very strictly obliging themselves to the Hebrew Text.

CHAP. IV.

VERS. I.

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

Was led by the Spirit.

IN St. Matthew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was led up of the Spirit. By which I would suppose our Saviour caught up the Holy Spirit into the air, and so carryed into the Wilderness. The reasons of this conjecture are, I. Because we read of the like thing done to Philip, Acts VIII. 39, 40. The same also is supposed concerning Eli∣jah, 1 Kings XVIII. 12. and 2 Kings II. 16. II. It is probable the Devil also might snatch Jesus up into the air, having this occasion, to pretend himself no other than the Holy Ghost who had caught him up and brought him already into the Wilderness: and un∣der

this notion he might require that worship from him, as if he himself was indeed the Holy Ghost. III. We must not pass by the method St. Luke takes in describing the or∣der of the temptations, somewhat different from that of St. Matthew. The temptation upon the pinnacle of the Temple is mentioned by St. Matthew, and that most truly, the second in order; but in St. Luke it is reckoned the third; adding, That when the Devil had ended all his temptation he departed from him for a season. But now, according to St. Luke, how did Christ get down from the pinnacle again? He tells us, That he was carried up thither by the Devil, and there (according to his method in the story) the temptation was ended; How then did Christ get down again? Observe but what follows; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jesus returned in the power of the Spirit into Galilee; and then joyn the stories, as they are joyned in St. Luke. The Devil set him on the pinnacle of the Temple, and there urgeth him to cast himself down; but when he could not perswade him, he leaves him standing on the pinnacle, and all the temptation was ended; Jesus by the power of the Spirit returning into Galilee. May we not suppose that the Evangelist would by this give us to understand that Christ, af∣ter the temptation was ended, was carried through the air by the Holy Ghost into Ga∣lilee, as he had been caught up before by him, and been brought into the Wilderness, yea and under that pretense, or upon that occasion, by the Devil himself had been snatcht up to the pinnacle of the Temple and to a very high Mountain?

VERS. II.

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

Forty days, &c.

MOSES in his dealings with God, fasted forty days, three times one after ano∣ther. It was sufficient for Christ, having withal so great a conflict with the De∣vil, to do it but once. Moses his first quadragesimal, was Exod. XXIV. 18. His second time was after he had destroyed the golden Calf, Deut. X. 10. The third was after the Tables of the Law had been made anew, Exod. XXXIV. 28. About that very time of the year wherein Moses ended his last forty-days Fast, Christ began his, viz. about the middle of the Month Tisri, and how long he continued it on in the Month Marhesh∣van, it is not difficult to apprehend.

VERS. V.

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

In a moment of time.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In momento. So the vulgar. Now what quantity of time a moment contains, if it be worth the while to enquire, the Doctors tell us.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How much is a moment? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.136 It is the fifty eight thousand, eight hundredth, eighty eighth part of an hour. Very ac∣curately calculated truly!

VERS. XIII.

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

He departed from him for a season.

THE Devil had now found by experience, how much in vain it was for him to attempt our Saviour by suggestions, or those kinds of allurements, by which he inveigles mankind, and therefore watches for an opportunity of trying his arts upon him some other way: which at last he doth, both by himself and by his instruments. And when that season drew near, and the Devil returned to his proper business, we find there is mention made of Satan entring into Judas, and that now the Prince of this world com∣eth, Joh. XIV. 30.

VERS. XVI.

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

He stood up to read.

THat we may frame the better judgment of this action of our Saviour's, let us a little look into the customs of the Synagogue.

I. They read standing up. Piske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Rabbenu Asher, b 1.137 They do not read in the Law, otherwise than standing up. Nay it is unlawful for him that readeth, to lean upon anything. Whence comes it that he that readeth in the Law is bound to stand up? Rabh Abhu saith, Because the Scripture saith, do thou stand by me. Nor ought any one to lean

any way, as it is in the Jerusalem. R. Samuel bar Isaac, going into a Synagogue he found one expounding, and leaning against a pillar. He saith to him, This is not lawful: For as the Law was given with reverence, so are we to handle it with reverence too.

They preferred the Law above the Prophets, and the Law and the Prophets above the Hagiographa, or Holy c 1.138 Writings. They yielded that honour to the Prophets, that even they should not be read but standing up. Whence that is particular, which they say concerning the Book of Esther. d 1.139 A man may read out of the Book of Esther, either standing or sitting. But not so out of the Law. Christ in this, followed the customs of the Synagogue, in that while he read the Law he stood up, while he taught it he sate down.

II. He that read in the Prophets was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maphtir; and was appointed to that office by the ruler of the Synagogue.

e 1.140 Rabh Bibai was a great man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in taking care of the things of God. And Mar was a great man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in taking care of the things of the Town. The Gloss is: Of the things of God, that is, about the Collectors of the Alms, and the distribu∣tion of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the ordering of those that were to expound, and read the Prophets.

It is probable that Christ did at this time offer himself as a Maphtir, one that would read in the Prophets, and preach upon what he read; not before hand appointed to it by the Ruler of the Synagogue, but rather, approved on when he had offered himself. For those of Nazareth had heard of some miracles he had wrought at Capernaum, vers. 23. and therefore no wonder if they were very desirous to hear something from him answer∣able to those great things he had done.

III. Piske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.141 He that reads in the Prophets, ought not to read less than one and twenty verses. Here our Saviour doth not seem to have observed the custom of the Sy∣nagogue, for he read but two verses. And yet he did nothing but what was both al∣lowable and usual: that is worth our taking notice of, which we meet with, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.142 If any one expound or preach on the Sabbath day, they read out of the Prophets, three, or five, or seven verses, and are not so careful to read just one and twenty.

If there be an Interpreter or expounding on the Sabbath day: was there not always one on every Sabbath day? So that neither Moses nor the Prophets might be read, un∣less one stood by that could expound? It seems abundantly evident both from the Tradi∣tions and the rules that concerned such an one.

These words therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I would understand in such a sense; If either the Interpreter should in his Exposition, enlarge himself into a Sermon, or any other should preach, &c. For the Interpreter did sometimes Comment and Preach upon what they read. And probably Christ did at this time both read and pro∣perly interpreted.

h 1.143 Jose the Maonite expounded in the Synagogue of Maon. Hear O ye Priests, harken O House of Israel, and give ye ear O House of the King, Hos. V. 1. He said, The Holy blessed God, is about to snatch away the Priests and set them in judgment, saying unto them, Why have ye not laboured in the Law? Have you not had the use and enjoyment of four and twenty portions belonging to the Priests? They say unto him, They have not given us any thing. Harken O ye House of Israel, Why have you not given those four and twenty portions to the Priests, which I have commanded you in the Law? They answer him, Because of those who are of the house of the Prince, who devour all themselves. Give ear O house of the King, for judgment is toward you; For to you I have said, that this should be the rule concerning the Priests; To you therefore and over you is it turned a rule of judgment. Rabbi [the Prince] heard this and was displeased with it.

i 1.144 After these things did King Ahashuerus promote Hamon the Son of Hammadetha.

Rabh Joseph expounded it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After these things, the King promoted Hamon of Hammadetha the Agagite, the son of Cuza, the son of Aphlet, the son of Dio, the son of Diasot, the son Paros, the son of Nidan, the son of Baalkan, &c. See loc. and compare it with the Targumist upon Esther, Chap. III. 1.

k 1.145 A reader in the Prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enlargeth upon Shemaa [the manner and form of the thing we have l 1.146] he passeth before the Ark, and lifteth up his hands, (that is, in order to give him blessing) but if he be a child, his Father or his Master doth these things in his stead, &c. But the Gloss tells us, That these things are to be understood of an or∣dinary reader of the Prophets: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Now Christ was an extraordinary Reader. However, he read here, which he hid not do in any other Synagogue; for this was the Synagogue to which he belonged, and he read as a member of that Syna∣gogue.

VERS. XVII.

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

And there was delivered unto him the Book of Esaias.

I. THE Minister of the Church kept the sacred Books in his custody, and brought them out to be read, when they met together in the Synagogue.

m 1.147 The High-Priest came to read (on the day of expiation) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Minister of the Synagogue, takes the Book of the Law, and giveth it to the Ruler of the Synagogue, &c. Where the Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Chazan of the Synagogue, that is, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Minister. From him did our Saviour receive the Book, and to him he returned it again.

II. If it be askt whether he received the Book of the Prophet Isaiah by it self, or joyned with the other Prophets, it is not easie to determine it. We may gather some∣thing from what vulgarly obtained amongst them.

n 1.148 The Rabbins deliver; Let a man frame the Law, and the Prophets, and the Holy Writ∣ings into one volume. They are the words of R. Meir. But R. Judah saith, Let the Law be apart, by it self: the Book of the Prophets by it self: and the Book of the Holy Writings by it self. o 1.149 And the Wise-men say, Every Book by it self.

But we may ask, if every Prophet was by himself? Isaiah by himself, Jeremiah by himself, &c. It is probable they were: For so they sometimes divided the Law into single Quintanes, or fifth parts.

All know what title the Books of the Law do bear in the front of the Hebrew Bibles, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The five Quintanes of the Law. Genesis is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first Quintane: Exodus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second Quintane; and so of the rest. Concerning the dividing of every of these quintanes into particular Volumes, consult the Tract Sopherim, in the place already quoted.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.150 They fold up the Book of the Law in the cloth of the Quintanes, and the Quintanes in the cloth of the Prophets and Hagiographa; but they do not fold up the Prophets and Hagiographa in the cloth of the Quintanes, nor the Quintanes in the cloth of the Law. And a little after, They lay the Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the Quin∣tanes, and the Quintanes upon the Prophets and Hagiographa, but not the Prophets and Ha∣giographa upon the Quintanes, nor the Quintanes upon the Law. That is, not any one single Quintane, upon all the Quintanes made up into one Volume. So the Gloss hath it; A Quintane, that is, A Book of the Law, in which there is only one Quintane.

Seeing therefore that the Book of the Law was sometimes divided in this manner into distinct Books, we may judge as well, that the greater Prophets might be thus divided al∣so, and the twelve lesser made up into one Volume. Hence perhaps that passage: q 1.151 The Reader of the Prophet might skip from one Text to another; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but he might not skip from Prophet to Prophet: but in the twelve Prophets it was lawful. For they were all made up in one Volume ready to his hand; and so were not the greater Prophets.

Give me leave therefore to conjecture that on that Sabbath wherein these things were transacted in the Synagogue at Nazareth, that Section which was to be read in the Pro∣phets, was according to the Rubrick in the Prophet Isaiah; and upon that account the Mi∣nister of the Synagogue, delivered that Book to our Saviour when he stood up to read.

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

And when he had opened the Book he found the place, &c.

In the Talmudick Language I would render it thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew, unroling the Book. But then how should we render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vers. 20? Even in the very same words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 roling up the Book.

r 1.152 The High-Priest after the reading of the Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, roling, or folding up the Book, puts it into his bosom: And yet

s 1.153 It is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which we must not render they do not fold up, but) they do not unfold, or unrol the Book of the Law in the Synagogue.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.154 They unrol a Prophet in the Congregation, but they do not unrol the Law in the Congregation. That is, as the Gloss hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.155 They unrol from one place or passage, to another passage in another place. So they were wont to do in the Prophets but not in the Law. And upon this account was it permitted for the Reader to skip in the Prophet from one place to another, because it was permitted them to unrol the Prophet, either a single Prophet, or the twelve lesser, in the Synagogue; but as to the Law, it was not allowed them so to do.

And they put the question, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 x 1.156 How far may he skip? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So that he that Interprets do not break off. The Gloss is, Let him not skip from the place he reads, unless that he may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unrol the Book, and be ready to read the place to which he skips, when the Interpreter ceaseth.

And because it was not lawful for him so to unrol the Law in the Synagogue. On the Kalends of the month Tebeth, if it proved to be the Sabbath day, they brought three Books of the Law and read in one of them, the place for the Sabbath, in another, that for the Ka∣lends, in the third, that for the Feast of dedication y 1.157.

The words therefore of our Evangelist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to me seem not barely to mean, that that he unfolded, or opened the Book, but that, being opened he unrolled it from folio to folio, till he had found the place he designed to Read and Expound. Which, though it was not the Section appointed by the Rubrick for the day: yet did not Christ much recede from the custom of the Synagogue, which allowed the Reader to skip from one place to another.

VERS. XXIII.

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

Physician, heal thy self.

YOU will say unto me this Proverb: Physician, heal thy self. I would express it thus in the Jerusalem language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

z 1.158 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Physician, heal thine own lameness.

VERS. XXV.

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

When the heavens were shut up three years and six months.

THIS number of three years and six months is much used both in the Holy Scriptures, and in Jewish Writings; concerning which, we have more largely discoursed in another place. And although both in the one and the other, it is not seldom used allu∣sively only, yet in this place I can see nothing hinder why it should not be taken accor∣ding to the letter in its proper number, however indeed there will be no small diffi∣culty to reduce it to its just account. That there was no rain for three years together is evident enough from 1 Kings XVII. &c. But whence comes this addition of six months?

Elijah said to Ahab, as the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If there shall be these years. These words include three years at the least, because he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Years, in the plural, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Years, in the Dual.

And Chap. XVIII. The word of the Lord came to Elijah in the third year, saying, Go shew thy self unto Ahab, and I will send rain upon the earth. In the third year, where then shall we find the six Months?

I. Doubtless both our Saviour, and his Apostle St. James, Chap. V. vers. 17. in adding six months, do speak according to the known and received opinion of that Nation; which is also done elsewhere sometimes, in Historical matters in the New Testament.

St. Stephen tells us, Acts VII. 16. that the bones of the twelve Patriarchs were carried over from Egypt, and buried in Sichem, when Holy Writ mentions only the bones and burial of Joseph. Wherein he speaks according to the vulgar opinion of the Nation a 1.159.

Again Vers. 30. he tells us, That Moses was forty years old when he fled into the Land of Midian, and that he tarried there forty years more, when Moses himself mentions nothing of this circumstance: This he speaks agreeably to the opinion of that people b 1.160.

II. Neither our Saviour, nor St. James say that Elijah shut up the Heavens three years and six months; but Christ tells us, That the Heaven was shut up, in the days of Elias, three years and six months. And St. James, That Elias prayed that it might not rain, and it rained not upon the Earth by the space of three years and six months.

May I therefore have leave to distinguish in this manner. Elijah shut up the Hea∣ven for three years, that there might be no rain, as in the Book of Kings. And there was no rain for three years and a half, as our Saviour and St. James relate.

III. The words of Menander in Josephus, may help a little toward the untying this knot. c 1.161 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menander also makes mention of this drought in the acts of lihobalus King of Tyre, saying: There was no rain from the month of October, to the month of October the year following.

It is true, he shortens the space of this drought, by making it continue but one year; but however, having placed the beginning of it in the Month of October, gives us a key, that opens us a way into things more inward and secret.

IV. Consider the distinction of the former and the latter rain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. XI. 14. Jerem. V. 24. Joel II. 23.

d 1.162 The Rabbins deliver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The former is in the Month Marhesh∣van, the latter, in the Month Nisan.

The Targumist in Joel II. 23. Who hath given you the first rain in season 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the latter, in the month Nisan. See also our Note upon Chap. II. vers. 8.

R. Solomon upon Deut. XI. differs a little, but we are not solicitous above the order, which should be the first either that in the Month Marheshvan, or that in the Month Ni∣san; that which makes to our purpose is, that rains were at those stated times, and for the rest of the year generally there was no rain.

V. Those six Months mentioned by our Saviour and St. James must be accounted be∣fore the beginning of the three years, and not tackt to the end of them, as is very evi∣dent from this, that it is said, The third year, Elijah shewed himself to Ahab, &c.

In the beginning therefore of those three years, we believe Elijah shut up Heaven, up∣on the approach of that time wherein the rains were wont to fall in the Month of Mar∣heshvan, and opened Heaven again the same Month at the end of three years. Nor is it nothing that Menander speaks of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the drought, taking its beginning in the Month October, which in part answers to the Jews Marheshvan; For consult that passage Chap. XVIII. Ahab said unto Obadiah, Go into the land unto all the fountains and all the vallies, perhaps we may find grass to save the Horses alive. No one will say this search was made in Winter but in the Summer: not before, or in the Month Nisan, when the rains were wont to fall, for what hay or grass could be expected at that time? but when the year grew on to the Summer, then was it a seasonable time to enquire after hay and grass. Reckon therefore the time of Ahab's and Obadiah's progress in this search: the time, wherein Elijah and Obadiah meeting together, Ahab fell in with them: the time, wherein the Israelites and the Prophets of Baal were gathered together at Mount Carmel; when Elijah sacrificed there, and the followers of Baal were killed; and cer∣tainly it will be more probable that the unlocking of the Heavens, and the fall of the rains happened in that usual and ordinary season, the Month Marheshvan than any other part of the year. Three years agone, in that month when the rains were expected, ac∣cording to the common season of the year, Elijah shut Heaven up, that it should not rain; and now at the close of three years, when the season for those rains recurred, he unlocks the Heavens, and the rains fall abundantly.

VI. Now, go back from Marheshvan, the Month wherein the Prophet lockt up Hea∣ven, to the Month Nisan preceeding, and those six Months between they were also with∣out rain according to the ordinary course of the year and climate. In the Month Nisan it rained, the rest of the year to Marheshvan, it was fair and held up: when that Month came, the rains were expected, but Elijah had shut the Heavens up, and they remained shut up for the space of three years ensuing. So that, though he did not shut up Hea∣ven above the space of three years, yet there was no rain for three years and six months.

VERS. XXVII.

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

Naaman the Syrian.

THese instances galled those of Nazareth upon a twofold account.

I. That they looked upon themselves as vilified by these examples; especially if we consider the occasion upon which our Saviour brought them. Thou hast wrought miracles in Capernaum, do something also here, in thine own City. No, you are unwor∣thy of it, as Israel of old was unworthy of the Prophets Elijah and Elisha, who were therefore sent amongst the Gentiles.

II. That by these instances he plainly intimated the calling of the Gentiles, than which nothing could be more grating in the year of the Jews. Elijah was sent to a Heathen Wo∣man, and an Heathen Man was sent to Elisha: and both of them were turned from Hea∣thenism to the true Religion. Those words therefore of Naaman, 2 Kings V. 17, 18. I would thus render, Thy servant will henceforth offer neither Burnt-offering, nor Sacrifice to strange Gods, but unto Jehovah. And concerning this thing the Lord pardon thy servant (viz. con∣cerning my former Idolatry) that when my Master went into the house of Rimmon to wor∣ship there, and leaned on my hand, I also bowed my self in the house of Rimmon; for that I bowed my self in the house of Rimmon the Lord pardon thy servant concerning this thing.

VERS. XXIX.

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

That they might cast him down headlong.

BY what authority, or by what legal process could those of Nazareth do this? There was indeed a Court of Judicature consisting of three men, because there was a Synagogue, but it was not in the power of that Court to decree any thing in ca∣pital matters. It may be askt whether that license that was permitted the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ze∣lots, extended thus far: e 1.163 He that steals the consecrated dishes, and curseth by a Conjurer, (that is curseth God in the name of an Idol) and goes in to an Heathen Woman (that is, openly, as Zimri, Numb. XXV. 6.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Zelots stay him. And the Priest that ministers in his uncleanness, his brethren the Priests beat out his brains with clubs. But doth this license of the Zelot belong to all persons upon all occasions? When Na∣thaniel said, Can there any good thing come out of Nazareth? He does not seem there to reflect so much upon the smallness and insignificancy of the Town, as the looseness and pravity of its manners.

VERS. XXXIII.

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

Who had a spirit of an unclean Devil.

AN expression something unusual. Perhaps it points toward the Pythonick, or Necromantick Spirit; how these are distinguisht amongst the Doctors, we may see f 1.164 Both of them (though in a different manner) invited and desired the inspirations of the Devil. But of this thing I shall treat more largely, at Chap. XIII. 11.

CHAP. V.

VERS. I.

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

To hear the word of God, he also stood by the lake, &c.

FOR they were wont to teach also without the Synagogue, and Beth Midrash, in the high-ways and in the streets. a 1.165 Rabban Johaman ben Zacchai taught in the street, before the mountain of the Temple, the whole day. See the Gloss upon it. b 1.166 Ben Azzai taught in the streets of Tiberias.

This custom R. Judah forbad in this Canon. c 1.167 Let not the Doctors teach their disciples in the streets. And accordingly he severely rebuked R. Chaijam because he taught his Brothers Sons in the street.

And yet it is related of the same R. Judah, d 1.168 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Judah sat la∣bouring in the Law [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, labouring in the word and doctrine, as the ex∣pression is 1 Tim. V. 17.] before the Babylonish Synagogue in Zippor; there was a Bullock passed by him to the slaughter, and it lowed: This Bullock because he did not deliver from the slaughter, he was struck with the Tooth-ach for the space thirteen years.

VERS. V.

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

We have toiled all night.

IN the Talmud's way of expressing it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.169 Laborious all night. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Labouring all the day.

VERS. VII.

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

To their partners.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If indeed they were joyned in such a kind of partnership, which Maimon speaks of f 1.170, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

VERS. XII.

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

When he was in a certain City, behold a man full of Leprosie.

g 1.171 THE walled Cities are more holy than the land of Israel in general 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because they cast out the Leprous from them. Which must be under∣stood (if we allow of the Rabbins for Interpreters) of Cities that had been walled from the days of Josua. If this City which the Evangelist here mentions, were of that num∣ber, no Leper would have been suffered in it, unless absolved from his uncleanness by the Priest. For the Leprosie remained after that absolution, and the sick man was not heal∣ed, but restored to the Church. That the man is here said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, full of Leprosie; the passage may not impertinently be compared with Levit. XIII. 12, 13.

Whether he had been purified by the Priest before or no; however, Christ sends him to the Priest, to offer what was required from the Leper that was cleansed. The Law of Moses hardly supposeth the Leper healed, when he was made clean. It is a question indeed whether the Disease was ever cureable, but by a miracle. And therefore is this man sent to the Temple, to shew himself to the Priest, and offer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a tistimony unto them, vers. 14. That is, that he might bear witness, that the Lepro∣sie, an incurable disease, was now healed by miracle as formerly it had been in Miriam and Naaman, and so there was now a great Prophet arisen in Israel.

VERS. XVII.

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

On a certain day.

IN Talmudic Writing it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on a certain time.

VERS. XXVII.

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

At the receipt of custom.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.172 The House of Tribute. This thing is like a King of flesh and blood, passing by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the House of Tribute. He saith to his servants, pay the tax to the Publicans.

VERS. XXXIX.

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

The old is better.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.173 Is not the old better? The Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Old Wine: That is, of three years old.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wine of three leaves. The Gloss is, Of three years: because* 1.174 from the time that the Vine had produced that Wine, it had put forth its leaves three times.

CHAP. VI.

VERS. I.

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

On the second Sabbath after the first.

I Have spoken to this already, in notes upon Matth. XII. Let me add a few things in this place.

It is a controversie amongst the Jewish Doctors, and the Baitheuseans, about the exposition of these words that concern the offering of the sheaf of the first fruits; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 On the morrow of the Sabbath, Levit. XXIII. 10, 11.

Gloss. a 1.175 The Baithuseans desired that the first day of the Passover should be on the Sab∣bath, that the offering of the sheaf might fall on the first day of the week: And that the Feast of Pentecost might also fall on the first day of the week: For they interpreted those

words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Priest shall wave the sheaf on the morrow of the Sabbath, as if the sense of them were on the morrow of the Sabbath of the Creation.

Against this the Rabbins dispute, with one consent, and indeed truly enough affirm∣ing that by the morrow after the Sabbath must be understood the morrow after a sabbatical day, or after the first day of the Feast. So the Targumist, Siphra, Solomon, Menatiem, &c. So also the Greek Version. We may see their Arguments b 1.176. The principal Argu∣ment is that of Rabban Johanan disputing with a Baithusean, in the place last quoted. One Scripture (saith he) saith, you shall number fifty days, (that is, from the day wherein you offer your sheaf, unto Pentecost) Levit. XXIII. 16. Another Scripture saith, ye shall count seven Sabbaths, Levit. XXIII. 14. Deut. XVI. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This, if the first day of the Feast happen on the Sabbath. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That, if the first day of the Feast happen in the middle of the week.

His meaning is this: If the first day of the Seven-days Feast of the Passover happen on the Sabbath, then, the sheaf being offered the next day after, the Feast of Pentecost will fall on the next day after the seventh Sabbath. But if that first day happen in the mid∣dle of the week, then from the offering of the sheaf the next day, we must not count se∣ven Sabbaths, but fifty days.

For instance: suppose we, the Lamb eaten on the third day of the Jewish week which with us is Tuesday: Wednesday was the first day of the Feast, and on Thursday the sheaf was offered; then on Thursday again, accounting fifty days, is the Feast of Pentecost. Here Seven Sabbaths come between, and four days after the last Sabbath, before the Pen∣tecost. Where, numbring by Sabbaths shortens the space of time, but numbring by fifty days, fixes the matter beyond scruple. And at once it concludes these two things: I. That the offering of the sheaf was not restrained to the next day after the Sabbath, but to the day after the sabbatical day, viz. the first day of the Feast. II. That the day of Pentecost was not restrained to the first day of the week, as the Baithuseans would have it, but might fall on any day of the week.

What should be the Baithuseans reason why they so earnestly contended to reduce the day of Pentecost always to the morrow after the Sabbath, or the first day of the week, is not easie to comprehend. Perhaps he that disputes the matter with Rabban Johanan gives some hint of it, when he tells us, Our master Moses loved Israel, and knowing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the Feast of Pentecost should be but for one day, did therefore appoint it, on the morrow after the Sabbath, that Israel might rejoyce two days together.

Whatever the reason was, it is certain they misunderstood that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as to the offering the sheaf, the morrow after the Sabbath, when it was to be under∣stood of the morrow after a Sabbatical day. And so the Greek Version, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And he shall offer the sheaf before the Lord to be accepted for you, on the morrow after the first day of the Feast.

Let us take an instance of this in the last Passover our Saviour kept.

The Paschal Lamb was eaten on the fifth day of the week, our Thursday; The first day of the Feast was the sixth day of the week, our Friday; the day on which our Lord was Crucified. The day declining towards night (about the time that our Lord was buried) they went out that were deputed by the Sanhedrin to reap the sheaf: and on the morrow (that is their Sabbath) whiles our Saviour slept in the grave, they offer∣ed that sheaf. That day therefore was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the second day, and from thence they counted the weeks to Pentecost. The Sabbaths that came between, taking their name from that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that second day. The first Sabbath after that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first Sabbath after the second day; and the next Sabbath after that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second Sabbath after the second day, and so of the rest.

c 1.177 The first day of the Passover is called the Sabbath, and they counted after that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seven Sabbaths that had relation to that. Note that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That had relation or alliance.

VERS. XII.

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

In Prayer to God. Or, In the Prayer of God.

COmpare this kind of phrase with what is said, d 1.178 R. Johanan in the name of R. Jose saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How doth it appear that the Holy blessed God doth pray? From thence that it is said, I will bring them to my holy mountain and make them joyful 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the house of my prayer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is not said, of their prayer, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of my prayer. Whence it follows, that the Holy blessed God doth pray. But how doth he pray? Saith Rabh Zutra bar Tobijah; Rabh saith; Let it be my good pleasure that my mercy overcome my wrath.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.179 The Holy Blessed God made him a Taber∣nacle and prayed in it: as it is said, his Tabernacle is in Salem, and his dwelling place in Zion. Now, what doth he say, when he prayeth? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let it be my good pleasure, that I may see my dwelling place built.

I cannot but laugh at their triflings, and yet withal observe the opinion that Nation had, and compare it with this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The prayer of God. They will have it that God prays not by way of supplication, but authority: So let it be. Thus our Blessed Lord sometimes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Father I will, Joh. XVII. 24. Whether the phrase in this place should be thus interpreted, I do not determine.

VERS. XXXVIII.

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

Good measure pressed down, &c.

I. COncerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.180 measures heaped up and stricken off.

R. Meir saith, it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A tenth. A tenth to every Lamb Whence is hinted that there were two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decimaries (or tithing measures) in the Tem∣ple: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One heapt up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the other stricken off. The heaped up, was that by which they measured all their bread corn for holy uses. [. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] That which was stricken off, was that whereby they measured the cakes, or the High-Priests loaves.

g 1.181 All the measures in the Temple were heaped up, besides that of the High-Priests. Now the Gloss giving the reason why this was not heaped up as well as the other, tells us, It was because he was to divide the flower into two tenths; if therefore the measure was heaped up, some of the fine flower would spill upon the ground, as he moved it this way and that way in dividing it.

h 1.182 Rabh Papa askt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The filling of the Priests hand, whereof we have mention, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Was it by the measure stricken off, or heaped up? R. Aba saith to Rabh Ishai, the filling of the Priests hand, of which we have mention, was neither by the measures stricken off nor heaped up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but by measures floating over.

II. Every one may observe our Evangelist in his repetition of this Sermon upon the Mount, doth omit many things that are set down in St. Matthew; those especially that have relation to the dictates and glosses of the Scribes and Pharisees, about Man-slaughter, Oaths, Divorces, &c. or their customs in their Prayers, Fasts, and Alms, &c. Writing for the Service of the Gentiles, he passeth over what respected the Jews.

CHAP. VII.

VERS. II.

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

Who was dear unto him.

SO was Tabi to his Master Rabban Gamaliel: of whom we meet with several things up and down, particularly that in Beracoth, fol. 16. 2. When his servant Tabi was dead, he received consolations for him. His disciples say unto him, Master, thou hast taught us, that they do not use to receive consolations for their servants; He answered them saying, my servant Tabi, was not as other servants, he was most upright.

VERS. V.

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

He he hath built us a Synagogue.

I. IT was no unusual thing for one single man to build a Synagogue at his own charge. a 1.183 If any man build an House, and afterward consecrate it to a Synagogue, it is of the nature of a Synagogue. Gloss. b 1.184 Any one that builds a Synagogue, and gives it to his sellow-Citizens, &c.

And the Doctors in that Treatise c 1.185 dispute much upon this question, whether it be lawful to sell a Synagogue, or to alienate it to any civil use: and amongst the rest, they suppose some one building a Synagogue, but would at last reserve it to his own pro∣per use.

II. They had no scruple as to a Gentile building it, since the holiness of the place consisted not so much in the building, as in its being set apart, and dedicated to holy use, of which we have some instance in Herod's building the Temple. Such an one had this Centurion approved himself toward the Jewish Nation, that concerning his liberty, and devotion in being at the charges of building, they found no reason to move any scruple.

VERS. XII.

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

A dead man was carried out.

A Mongst the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A dead corps going out, is commonly a phrase which is first understood of carrying the Corps out of the Court-gate.

d 1.186 At what time do they take their beds lower? from the time that the person deceased is carried out of the Court-gate of his twn house.

Secondly it is taken also for carrying the Corps out of the City, For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the burying places were not near the City. e 1.187

f 1.188 The infant dying before it be thirty days old 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is carried out in the bosom: and is buried by one Woman and two Men.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An infant of thirty days old, is carried out in a little Coffin. R. Judah saith, not in a Coffin that is carried on mens shoulders, but in their arms.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A child of three years old is carried out in a bed. And so on∣ward from that age.

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

Much people was with her.

g 1.189 R. Simeon ben Eliezer saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For the dead that is car∣ried out on his bed, there are many mourners. If he be not carried out on his bed [but in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Coffin] there are not many mourners.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If the deceased person be known to many, then many ac∣company him.

There were ordinarily at such Funerals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that carried the Bier, and some to take their turns, and some also to take their turns again. h 1.190 For as as the Gloss hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every one desired that office.

There were also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that stoood in order about the mourners to comfort them. i 1.191

VERS. XIV.

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

Touched the Bier.

IN Syriac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He approached to the Bier. The Talmudists would say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He came to the bed of the dead. Which indeed is the same, 2 Sam. III. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 David followed after the Bed. The Targumist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After the Bier.

k 1.192 Jacob said to his Sons, beware ye 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that no uncircumcised person touch my Bed, lest he drive away thence the divine presence.

VERS. XXXVII.

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

A Woman that was a sinner.

I. WOmen of an ill name amongst the Jews were such as these:

l 1.193 She who transgresseth the Law of Moses, and the Jewish Law. The Gloss is, The Jewish Law, that is, what the Daughters of Israel follow, though it be not written.

Who is she that transgresseth the Law of Moses? She that gives her husband to eat of what is not yet tithed. She that suffers his embraces while her Menstrua are upon her. She that doth not set apart a loaf of bread for her self. She that voweth, and doth not perform her vow.

How doth she transgress the Jewish Law? If she appears abroad with her head uncovered. If she spin in the streets. If she talk with every one she meets. Abba Saul saith, If she curse her Children. R. Tarphon saith, If she be loud and clamorous. The Gloss is, If she desire coition with her husband within doors, so very loud that her neighbours may hear her.

Maimon, upon the place: If when she is spinning in the street, she makes her arms so naked that men may see them. If she hang either Roses, or Myrtle, or a Pomegranate, or any such thing either at her eyes or cheeks. If she play with young men. If she curse her hus∣bands father in the presence of her husband, &c.

II. However, I presume the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinner sounds something worse than all this, which also is commonly conjectured of this Woman, viz. that she was actually an Adulteress, and every way a lewd Woman. It is well known what the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sinners, signifies in the Old Testament, and what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinners, in the New.

VERS. XXXVIII.

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

And stood at his feet behind him.

SHE washed his feet as they lay stretcht out behind him: of which posture we treat more largely in our Notes upon Joh. XII.

VERS. XLVII.

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

For she loved much.

IF we consider these two or three things we shall quickly understand the force and design of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for, &c.

I. That this was not the first time when this Woman betook her self to our Saviour nor is this the first of her receiving remission of her sins. It is supposed, and that not with∣out good reason, that this was Mary Magdalen. If so, then had her seven devils been cast out of her before; and at that time her sins had been forgiven her, our Lord at at once indulging to her the cure both of her body and her mind. She therefore having been obliged by so great a mercy, in gratitude and devotion now throws her self at the feet of Christ. She had obtained remission of her sins before this action: And from thence came this action, not from this action her forgiveness.

II. Otherwise the similitude which our Saviour propounds about forgiving the debt, would not be to be the purpose at all. The debt is not released because the debtor loves his creditor, but the debtor loves because his debt is forgiven him. Remission goes be∣fore, and love follows.

III. Christ doth not say, she hath washed my feet with her tears, and wiped them with the hairs of her head, and anointed me with oyntment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore her sins are forgiven; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For this cause I say unto thee, her sins are forgiven her. He tells Simon this that he might satisfie the mur∣muring Pharisee.

Perhaps, Simon, thou wonderest within thy self, that since this hath been so lewd a Woman, I should so much as suffer her to touch me, but I must tell thee that it is very evident even from this obsequiousness of hers, and the good offices she hath done to me, that her sins are forgiven her: She could never have given these testimonies and fruits of her gratitude, and devotion, if she had still remained in her guilt, and not been loosed from her sins.

CHAP. VIII.

VERS. II.

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

Mary, called Magdalene.

WHence should she have this name?

I. We have observed above in our Notes upon Matth. XXVII. 56. that there is mention made in the Talmudick Authors of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maria Magdilaseen Nashaia, the Daughter of Maria a plaiter of Womens hair; who, they say was the Wife of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Papus ben Juda, but an. Adulteress. They make this Pa∣pus co-temporary with Rabban Gamaliel (he of Jafneh) and R. Joshua a 1.194; and with R. Akibah b 1.195: who all lived both before and after the destruction of Jerusalem: So that the times do not very much disagree. And probable it is, that the Gemarists retained some memory of our Mary Magdalene in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magdila.

II. We further observe in our Notes upon Joh. XII. that there was a certain Town near Jerusalem called Magdala, of a very ill fame, which perhaps was Bethany it self; or be it it some other, yet might our Mary (if she was the Sister of Lazarus) not unfitly be

called Magdalene, either as she might have lived there some time, being there married, or have imitated the whorish customs of that place. But I am apt to think that Bethany it self might go under the name of Magdala.

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

Out of whom went seven devils.

As to the number seven, we contend not, when there is hardly any thing more usual than to put this certain number for an uncertain. Our difficulty is, whether these words are to be taken according to their letter, or according to the Jewish sense who were wont to call vices by the name of Devils: as, An evil affection is Satan c 1.196. Drunkeness by new wine is a devil. d 1.197 If this Mary be the same with the Woman that was a sinner in the fore∣going Chapter, as is believed, then by devils seems to be understood the vices she was addicted to; especially when both the Pharisee and Evangelist call her a sinner, rather than Demoniack. But this we leave at the choice of the Reader.

VERS. III.

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

The Wife of Chusa.

WE meet with such a name in Haman's Genealogy. e 1.198 The King promoted Haman the Hammadethite, the Agathite 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Son of Chuza, &c. The Targumist, Esth. 5. reckoning up the same Genealogy mentions not this name, and differs in others. Only this let us take notice of by the way, That Chuza is a name in the Family of Ha∣mon the Edomite, and this Chuza here was in the Family of Herod, who himself was of the blood of the Edomites.

VERS. XVIII.

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

To him that hath shall be given.

GOD's f 1.199 measure is not like the measure of flesh and blood. The measure of flesh and blood is this: An empty vessel is receptive, but a full one can take in no more. But God's measure is this, The full vessel is receptive of more, but the empty vessel receives no∣thing; according as it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If hearing thou wilt hear; that is, if thou hearest thou shalt hear, if thou dost not hear thou shalt not hear. The Gloss is, If thou ac∣custom thy self to hear, then thou shalt hear, and learn and add. That is not much unlike, g 1.200 God doth not give wisdom, but to him with whom is wisdom already.

CHAP. IX.

VERS. III.

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

Neither have two coats apiece.

EITHER my computation of times very much deceives me, or the Winter was now coming on when the Apostles were sent forth, and yet Christ forbids that they should be clothed with a double garment. It was not much that that they should be forbid to take money or provision for their journey, because they were to have their food administred to them, as the reward of their preaching the Gospel. But to strive with the cold and winter without sufficient clothing seems something hard.

I. It was not an unusual thing in that Nation that some, out of a more Religious seve∣rity, did cloth themselves but with a single garment: of which thing we have already spoken in Notes upon Mark XIV: 51. to which probably that passage may have some reference: a 1.201 R. Jose saith, Let my portion be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with those who dye of the disease in their bowels: for, saith Mar, Very many righteous men dye of the disease in their bowels, viz. a disease contracted by the austerities of their life, both as to food and clo∣thing. And so it is said particularly of the Priests.

b 1.202 The Priests walkt barefoot upon the pavement, they used water and were not clad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but with a single garment. And from this custom, their natural vigor languished, and their bowels grew infirm.

For this very reason was there a Physician appointed in the Temple, upon whom the charge lay of remedying this evil. Whom we might not unfitly call the Bowel-Doctor.

Now it may be enquired whether our Lord from this example prescribed this severi∣ty to his Apostles, not allowing them more than a single garment, when this journeying of theirs to Preach the Gospel was a Winters work. For they returned from this jour∣ney a little before the Passover. Compare the 10th. Vers. of this Chapter, and so on, with Joh. VI. 4. and so on. But let us a little enlarge upon this subject.

In both the Talmuds, c 1.203 there are reckoned up eighteen several garments wherewith the Jew is clothed from head to foot, amongst the rest two shoes, two buskins. &c. but those which are more properly called garments, and which are put upon the body, are reckoned these:

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mactoren] which word is variously rendered by several men. By the Gloss 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I suppose a Mantle: By Aruch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Cloake; by others, an Hood. In the Gloss upon Bava bathra c 1.204 it is made the same with Talith.

d 1.205 Resh Lachish went to Bozrah, and seeing some Israelites eating of fruits that had not been tithed, forbad them. Coming before R. Jonathan, he saith to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even while thy Mactoren, or Cloak is upon thee, go and recal thy prohibition.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kolbin of thread. Which the Babylonians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kolbon. The ordinary Jewish garment was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talith, the outward garment, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaluk, the inward. But in the place quoted is no mention of Talith in so many syllables at all; but instead of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Greek word for an Hebrew one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Coat.

e 1.206 Speaking of the Scribes, Moreover they wore garments distinguisht by the Phylacte∣ries, which were certain borders of purple. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. They used long robes or a certain sort of garment which we may call Dalmaticks, or Kolobia, which were wove in with large borders of purple.

That he means the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talith, the thing it self declares; for those borders of pur∣ple were no other than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Zuzith, certain skirts, hung and sewed on to the Talith.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Woolen shirt, the inward garment. Whence the Gloss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chaluk was the shirt upon his skin. Hence that boast of R. Jose f 1.207, That the roof of his house, had not throughout his whole life, seen what was within that shirt of his.

II. And now the question returns, viz. whether by those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the place be∣fore us should be meant, those two kinds of garments, the Talith and the Chaluk, that is that they should take but one of them; or those two kinds doubled; that is, that they should take but one of each. Whether our Saviour bound them to take but one of those garments, or whether he forbad them taking two of each.

I conceive he might bind them to take but one of those garments: for, although 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be applied to some particular garment, yet, when it is not so joyned, it may signifie only clothing in general. When our Lord commands them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to put on two coats g 1.208. The foregoing words may best explain what he means by it: for when he cuts them short of other parts of gar∣ments and necessaries, such as a scrip, a staff, and sandals, we may reasonably suppose he would cut them short of one of the ordinary garments▪ either the Talith or the Chaluk.

This may seem something severe, that he should send them out in the Winter time half naked: But, 1. This well enough became that Providence which he was determin∣ed in a more peculiar manner to exert toward them, as may be gathered from Luke XXII. 35. and to the charge of which he would commit them. Of such a kind and nature was his Providence in preserving them, as was shewn toward the Israelites in the Wilder∣ness, which suffered not their garments to wax old, which kept their bodies from decay and diseases, and their feet unhurt by all their travel. 2. It suited well enough with the mean and low estate of that Kingdom of Heaven, and the Messiah, which the Apo∣stles were to Preach up and propagate, so that from the view of the first publishers, the Jews might learn to frame a right judgment concerning both the Messiah and his Kingdom, viz. they might learn to believe in the Messiah, when they should observe him capable so wondrously to protect his messengers, though surrounded with such numberless in∣conveniences of life: and might further be taught, not to expect a pompous Kingdom, when they see the propagators of it, of so mean a degree and quality.

The words of the Baptist h 1.209 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that hath two coats let him impart, &c. may be also understood in this sence, that he that hath both the Talith and the Chaluk, may give to him that is naked and hath neither, either the one or the other.

VERS. VIII.

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

That one of the old Prophets was risen again.

SO is the expression again Vers. 19. in which sense the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Prophet must be taken. John I. 21, 25. that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of the old Prophets that is risen again.

Although they lookt for no other Prophet (excepting Elias only) before the appear∣ing of the Messiah, yet doth it seem that they had an opinion that some of the antient Prophets should rise again, and that the time was now at hand wherein they should so do; and that because they made such frequent mention of it in their common talk, that some one of the old Prophets were risen again.

VERS. XXX.

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

Moses and Elias.

THE Jews have a fiction that Moses shall come with Elias, when Elias himself comes. i 1.210 The Holy Blessed God said to Moses, As thou hast given thy life for Israel in this world, so in the ages to come, when I shall bring Elias the Prophet amongst them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you two shall come together.

But the rise and foundation of this opinion is very ridiculous indeed, having its first ground from Nahum I. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But Moses when an infant was thrown into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. II. And Elias went up into Heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Kings II. This it is for such as these to allegorize the Holy Scriptures!

They also feign that Moses was raised up at the same time with Samuel by the Witch of Endor.

k 1.211 Samuel thought that day had been the day of judgment, and therefore he raised Moses along with himself.

l 1.212 Moses did not dye [for the just dye not] but went up into the highest, to minister be∣fore God.

VERS. XXXI.

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

They spake of his decease.

THE French and the Italian Translation do render this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too loosely. The French, Dissoyent sur le issue; the Italian, Dicevane il successo suo. And I wish the English have not done it too narrowly: They spake of his decease. It were better, they spake of his departure. For the ascent of Christ into Heaven, was as well his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as his death; nay I may say more, if at least in the word Exodus, there be any allusion to the Israelites going out of Egppt. For that was in victory and triumph, as also the ascent of Christ into Heaven was.

There is no question but they did indeed discourse with him about his death and the manner of it, viz. his crucifixion; whereas Moses and Elias themselves did depart with∣out any pain or anguish; but I should think however, that there is more contained in that word; and that the expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the time of his receiving up, Vers. 51. hath some reference to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his departure.

We meet with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek Version, Prov. XXX. 12. There is a ge∣neration accounteth it self righteous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but yet hath not washed its going out: obscurely enough indeed, and beside the Text. They read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when in the original it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and yet is not washed from its filthiness.

VERS. LI.

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

When the time was come that he should be received up.

IT is a difficulty amongst some why there should be any mention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of his receiving up, when there is no mention of his death. But let it be only granted that under that expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is included the ascension of Christ, and then the difficulty is solved: The Evangelist seeming from thence to calculate. Moses and Elias had spoken of his departure out of this world; that is, of his final departure, when he took leave of it at his ascension into heaven: And from thence forward, till the time

should come wherein he should be received up, he stedfastly set his face toward Jerusa∣lem, resolving with himself to be present at all the Feasts that should precede his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or receiving up.

He goes therefore to the Feast of Tabernacles, and what he did there, we have it told us John VII. After ten weeks or thereabout, he went up to the Feast of Dedication, Chap. XIII. 22. and Joh. X. 22. and at length to the last Feast of all, his own Passover, Chap. XVII. 11.

VERS. LII.

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

Into a Village of the Samaritans.

IT may be a question whether the Jews in their journeying to and from Jerusalem would ordinarily deign to lodge in any of the Samaritan Towns. But if necessity should at any time compel them to betake themselves into any of their Inns, we must know that nothing but their mere hatred to the Nation could forbid them. For, m 1.213 Their land was clean, their waters were clean, their dwellings were clean, and their roads were clean. So that there could be no offense or danger of uncleanness in their dwelling, and so long as the Samaritans in most things came the nearest the Jewish Religion of all others, there was less danger of being defiled either in their meats, or beds, or tables, &c.

VERS. LV.

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

Ye know not what manner of spirit ye are of.

WHat Elias once did to those of Samaria, the Sons of Zebedee had an ambition to imitate in this place; dreaming (as it should seem) that there were those thun∣ders and lightnings in their very name Boanarges, that should break out at pleasure for the death and destruction of those that provoked them. But, could you not see O ye Sons of Zebedee, how careful and tender your master was from the very bottom of his soul, about the lives and well-being of mankind? How he healed the sick, cured those that were possest with Devils, and raised the dead: and will you be breathing slaughter and fire, and no less destruction to the Town, than what had happened to Sodom? Alas! you do not know, or have not considered what kind of spirit and temper becomes the Apostles of the Messiah.

VERS. LX.

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

Let the dead bury their dead.

THE Jews accounted of the Gentiles as no other than dead. n 1.214 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people of the earth (that is, the Gentiles) do not live. And as the Gen∣tiles, so even amongst themselves, these four sorts are so esteemed. o 1.215 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These four are accounted as dead, the blind, the leprose, the poor, and the childless.

CHAP. X.

VERS. I.

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

Seventy.

WHY the Vulgar should have seventy and two, they themselves, I suppose are able to give no very good reason. Much less the Interpreter of Titus Bostrensis when in the Greek Copy before him he saw only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, why he should render Septuaginta duos, seventy two, who can tell?

Aben Ezra upon the story of Eldad and Medad a 1.216 hath this passage: The wise men say, that Moses took six out of every tribe, and the whole number amounted to seventy and two: but whereas the Lord had commanded only seventy, the odd two were laid aside. Now if God laid aside two of those who had been enrolled, and endowed with the Holy Spirit,

that so there might be the just number of seventy only, we can hardly imagine why our Saviour should add two, to make it LXXII and not LXX. d 1.217 It was said to Moses at Mount Sinai, Go up thou and Aaron, and Nadab and Abihu, and seventy of the Elders of Israel: so will the holy blessed God ordain to himself in the world to come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a coun∣sel of Elders of his own people. Now the number of this Consistory, the Doctors determine to be no other than seventy. A Council of Seventy two was never heard of amongst the Jews, but once only at Jabneh.

a 1.218 R. Simeon ben Azzai saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I receiv'd it from the mouths of the LXXII Elders, on the day when they made R. Eliezar ben Azariah one of the Sanhedrin. Nor did they then remove Rabban Gamaliel, although he had displeas'd them.

VERS. III.

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

As lambs among wolves.

IT is added in another Evangelist, b 1.219 Be ye wise as serpents, &c. with which we may compare that in Midr. Schir. c 1.220 The holy blessed God saith concerning Israel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that belong to me are simple as Doves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but amongst the Nations of the world, they are subtle as serpents.

VERS. IV.

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

Salute no man by the way.

I. WE have a passage something like this elsewhere: d 1.221 If thou meet any man salute him not; that is, (as is commonly expounded) do not hinder thy journey by discoursing with any in the way. But the same reason doth not hold in this place; the bu∣siness of these Disciples not requiring such mighty expedition. They were commanded out two by two to this or the other place or City where Christ himself was to come in per∣son; nor was it necessary they should run in so great hast, that they should make no stay in the way. Only having appointed them to such and such places, their business indeed lay no where but in those very places to which they had been particularly sent, to pro∣claim the coming of Christ there, and not to be telling it in the way. The twelve Apo∣stles that were sent, their business was to declare the coming of the Kingdom of Heaven, these, the coming of the King himself. No wonder therefore if the Apostles were not for∣bidden to salute any in the way, for their Province was where ever they came, to tell the world that the Kingdom of Heaven was come; but these were only to give notice that the Messiah was coming, and that, in those places only to which he was to come, and not to any whom they should meet cursorily in the way.

II. It was a very usual thing in that Nation upon some accounts not to salute any in the way, no not any person at all. e 1.222 He that is mourning for the dead, let him not salute any person, for the first seven days of his mourning. a 1.223 If thirteen fasts had been celebrated by order of the Sanhedrin for the imploring of rain, and yet no rain had fallen, then they diminish from their business, and from building, and from planting, and from espousals and marriage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and from saluting each other, as men under the rebukes of heaven. That is, they abstain'd from all these things. b 1.224 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Religious do not use to salute one another; but if any of the common people do at any time salute them, they return it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a very low voice, with all gravity, veiling themselves, and sitting in the posture of mourners or excommunicate persons.

Whether that of the Apostle, Salute one another with an holy kiss, might not have some reference to this usage, might be a matter for our enquiry if there were place for it, but I forbear.

What therefore doth our Saviour intend by this prohibition, Salute no man by the way? would he imitate this Jewish custom, that he would have them taken for mourners every where?

I. He would have all that belong'd to him, conformable to himself, that every one from the quality of the messengers, might in some measure judg what he was that sent them; as we have already hinted concerning the twelve Apostles. He himself was a man of sorrows, and if his messengers do represent some such thing either in their looks or be∣haviour, the people might the easilier guess, what kind of person he was that commis∣sion'd them.

II. Christ had a twofold end in designing them to the places, to which he in his own person had determin'd to come: namely, that thither all persons should assemble them∣selves to his Doctrine for the healing of their souls: and that those that were diseased might be gather'd thither, in order to a cure. Now it was very fit and convenient, that

the behaviour of those that were to assemble the people to these ends, should be mourn∣ful and solemn, to testifie the fellow-feeling they had with the afflicted and miserable.

VERS. VIII.

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

Eat such things as are set before you.

THE Traditional Canons were so very precise and curious, about not eating unless what were clean, what had been duly tythed, and from which the Trumah had been duly separated, that it might be almost a wonder, the strict Traditionists should not be famisht, if they liv'd and fed only by Canon. c 1.225 Let not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the religious serve at the table of a laick, unless all things be rightly prepared and decimated.

From the irksomness and perplexity of this niceness doth our Saviour acquit and absolve his followers, partly that he might introduce the Gospel-liberty; partly also consulting the necessity of his Disciples, who, if they had been bound up to that strictness in meats, what could they do, when their converse was to lye chiefly amongst persons perfectly unknown to them.

VERS. XVIII.

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

I beheld Satan, &c.

LUcifer falling from heaven, Isa. XIV. 12. is the King of Babylon divested of his Throne and Dominion. So is Satan in this place. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I beheld, I would refer it to this very time. When I sent you forth, I saw Satans fall at hand, that he should be immediately despoil'd of his power and tyranny. For when the Messiah had determin'd to exhibit himself, and in order thereunto, to send out so numerous a multitude of persons that should publish his appearance, it was absolutely necessary, and it could not other∣wise be, but that the power of Satan should sink, and his government be shaken.

It is probable these LXX Disciples were sent out upon the approach of the Feast of Tabernacles, and when there now remain'd about half a year to the death of Christ. In which interval of time, Christ shew'd himself more openly, both by the preaching of these persons, and also in his own personal exhibition of himself than before he had done. All which things determining in his death, whose death was also the death of Satan, might give him a very just occasion of saying, I beheld Satan as lightning fall from heaven, thrown out of his throne and kingdom. Compare Revel. XII. 8. where heaven is to be interpreted the Church.

VERS. XXV.

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

Behold a certain Lawyer stood up.

Sect. Some few notes concerning the Iewish Doctors.

THE word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we meet with in Mat. XXII. 35. where the Syr. hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Scribe. So Luk. VII. 30. as also in this place, and Chap. XI. 45. nor without reason, when he in St. Matthew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of them which was a Lawyer is said to be Mark XII. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one of the Scribes.

However, there seems some difficulty from a passage in our Evangelist, a 1.226 where, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wo unto you Scribes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Then answer'd one of the Lawyers, seems to make some distinction betwixt them. As to this we shall make some remarks in its proper place. In the mean time, let it not seem tedious to the Reader, if we discourse some things concerning the Doctors of the Law, with the various clasles and orders of them, that we may the better judg of that sort of men, which we have so frequent mention of in the Holy Scriptures. And,

I. It is not unknown how the name Scribe was a general title given to all the learned part of that Nation, as it is oppos'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rude and illiterate person b 1.227 If two persons eat together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and are both Scribes, they each of them say grace singly for them∣selves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but if one of them be a Scribe, and the other an illiterate person, the Scribe saith grace, and it sufficeth for the other that is unlearned.

Indeed the first original of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did more peculiarly signifie the numberers. * 1.228 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The ancients were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (numberers) because they number'd all the letters of the Law, for they said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vau in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Levit. XI. 42. is the middle letter in the whole Book of the Law. The Gloss gives another reason out of the Jerus. Talm. namely, be∣cause they number'd all the points and contents of the Law as the forty principal servile works save one, &c.

Should we indeed grant that the first original of the word had such narrow bounds as this, yet does not this hinder, but that it afterward enlarg'd it self so far as to denote any person learned in the Law, and every Doctor of it: nay, that it extended it self even to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Schoolmasters that taught children: if not to the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Libellarii, those whose business it was to write out bills of divorce, and forms of Contracts, &c. of which two there is mention made, amongst the ten sorts, whereof if none should happen to be in a City, it was not fit for any disciple of the wise to abide in it b 1.229.

II. That the fathers of the Sanhedrin were more emphatically call'd the Scribes, it is so well known, that it needs no confirmation. That passage in the Evangelist sufficiently shews it. c 1.230 The Scribes and Pharisees sit in Moses chair: that is, on the Legislative bench, or in the Sanhedrin: where also the Sadducees that were of that Council are called Scribes. And the Scribes are distinguisht there from the Pharisees, not that they were not Scribes, but because all the Scribes there were not Pharisees.

III. There was a certain degree of Doctors or Scribes that were in the Sanhedrin, but were not members of it, these are commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those who gave judg∣ment in the presence of the wise men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fit for the office of Legislators, but not yet admitted. Such were Simeon ben Azzai, and Simeon ben Zumah d 1.231. Such also was Simeon the Temanite, of whom we have made mention elsewhere out of Sanhedr. fol. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he judg'd in the presence of the Sanhedrin sitting upon the ground. He did not sit on the bench with the fathers, as not being one of their number, but on the seats below, nearer the ground; him the fathers consulted in difficult matters. A shadow of which we have in England of the Judges, men learned in the Laws, who have their seats in our house of Lords.

He that was particularly call'd the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wise man, whether he was of the number of the fathers, or only of these kind of Judges, I shall not at present dispute, but leave the Reader to judg from this story. e 1.232 Rabban Simeon ben Gamaliel was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the President of the Sanhedrin: R. Meir was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chacam or the wise man, and R. Nathan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the vice go∣vernour. Now when Rabban Simeon had decreed something that disparag'd R. Meir, and R. Nathan▪ Saith R. Meir to R. Nathan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am the Chacam or the wise man: And thou art the vice-president: Let us remove Rabban Simeon from the Presidency, then thou wilt be the President, and I the Vice-president.

There is nothing more common, and yet nothing more difficult than that saying, the School of Hillel saith so and so, and the School of Schammai so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the wise men say otherwise. It is very obscure who these wise men should be. If we should say the Sanhe∣drin; it is plain that one part of it consisted of the Shammaeans, and another part of the Hillelites. If so, then it should seem that these wise men are those Judges of whom we have spoken: unless you will assign a third part to the Sadducees, to whom you will hardly attribute the determination of the thing, and much less the Emphatical title of the wise men. But this we leave undecided.

III. Let us a little enquire out of the Sanhedrin, we shall find variety of Scribes and Doctors of the Law, according to the variety of the Law it self, and the variety of teach∣ing it. Hence those various Treatises amongst the Rabbins. The Micra, Mishneh, Midras, Talmud, Agadah, &c.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Micra, is the Text of the Bible it self: its reading, and literal Explication.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishneh, the doctrine of Traditions and their Explication.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Midrash, the mystick and allegorical doctrine and exposition of the Scrip∣tures a 1.233 For Moses of old time hath in every city them that preach him, being read in the Sy∣nagogues every Sabbath-day. Now these were the ways and methods of preaching him.

I. As to the written Law (for every one knows they had a twofold Law, written, and oral, as they call'd it.) As to the written Law therefore, they had a twofold way of de∣claring it, viz. explaining and applying it according to the literal sense of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for edification, exhortation, and comfort, as the Apostle hath it b 1.234. Or else by drawing Allegories, mysteries, and far fetcht notions out of it. As to the former way, the rulers of the Synagogue seem to have respect to it in what they said to Paul and Barnabas. c 1.235 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If ye have any word of exhortation for the people, say on. As to the latter, the instances are endless in the Jewish writings every where, so far that they have even melted down the whole volume of the Scriptures into tradition and allegory.

It is not easily determin'd, whether these Preachers were so of a different order that the one should wholly addict himself to the plain and literal exposition, and application of the Scriptures, the other only to the mystical and more abstruse way of teaching; there is no question but both these did frequently meet both in one Preacher, and that in one and the same Sermon: and indeed I cannot tell but that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Agadah, may sometimes denote both these ways of expounding and interpreting the Law d 1.236. When a certain person being interrogated about certain traditions, could give no answer, the stan∣ders

by said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perhaps he is not skill'd in the [traditional] doctrine: but he may be able to expound. And so they propound to him Dan. X. 21. to ex∣plain. To which that also agrees well enough a 1.237, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the masters of the Agada, or Expositions, because they are Dorshanin (or profound searchers of the Scrip∣tures) are honour'd of all men, for they draw away the hearts of their auditors. Nor does that sound very differently as to the thing it self. b 1.238 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the Sabbath∣day they discuss'd discussions [i. e. in the Scriptures. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.239, searching the Scriptures] to the masters of families who had been employ'd in their occasions all the week, and whiles they were expounding, they taught them the articles about things forbidden, and things permitted them, &c.

To these kind of mystick and allegorical expositions of Scripture (if at least it be pro∣per to call them expositions) they were so strangely bewitcht, that they valu'd nothing more than a skill tickling or rubbing the itching ears of their auditors with such trifles. Hence that passage, c 1.240 R. Joshua said to R. Johanan ben Bruchah, and to R. Eliezar the blind: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What new thing have you met with to day in Beth Midras? They answered and said, we are all thy disciples, and drink wholly at thy waters. To whom he, It is impossible but you should meet with something novel every day in Beth Midras.

II. As to the Oral Law, there was also a twofold way of explaining it, as they had for the written Law.

I. The former way we have intimated to us in these words, d 1.241 The book of the Law when it grows old, they lay up with one of the disciples of the wise men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even al∣though he teach 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the traditions. The passage seems very obscure, but it is thus ex∣plain'd by the Gloss: Albeit it doth not any way help the disciples of the wise men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Talmud & Gemara, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but in Misnaioth, & Bariathoth; that is, he that would only read the body of the Traditional Law, and render the literal sense of it, and not he that would dispute scholastically, and comment upon it. For,

II. There were Doctors that would enquire more deeply into the Traditions, would give some accounts (such as they were) of them, would discuss difficulties, solve doubts, &c. a Specimen of which is the Talmudick Gemara throughout.

Lastly, Amongst the Learned, and Doctors of that Nation, there were the Agadici who would expound the written Law in a more profound way than ordinary, even to what was cabbalistical. These were more rare, and (as it should seem) not so acceptable a∣mongst the people. Whether these are concern'd in what follows let the Reader judg e 1.242 R. Joshua ben Levi saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so and so let it happen to me, if in all my life I ever saw 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the book Agada above once; and then I found an hundred seventy and sive Secti∣ons of the Law, where it is written, The Lord hath said, hath spoken, hath commanded. They are according to the number of the years of our father Abraham, as it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to receive gifts for men, &c. An hundred forty and seven Psalms, which are in the book of Psalms [mark the number] they are according to the number of the years of our fa∣ther Jacob. As it is written, thou art holy, and inhabitest the praises of Israel; an hundred twenty and three turns, wherein Israel answereth Hallelujah (to him that repeats the Hallel) are according to the number of the years of Aaron, &c. And as a Coronis let me add that passage in Sanhedr * 1.243. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If they be masters of the Textual reading, they shall be conversant in the Law, the Prophets, and the Hagiographa. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if they be masters of the Mishneh, they shall be conversant in Mishneh Halacoth and Haggadoth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and if they be masters of the Talmud, they shall be conversant in the Traditions of the Passover, in the Passover: in the traditions of Pentecost, in Pentecost: in the tradi∣tions of the feast of Tabernacles, in the feast of Tabernacles.

These all whom we have mention'd were Scribes and Doctors, and expounders of the Law, but which of these may properly and peculiarly challenge to themselves the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Lawyers, whether all, or any particular classis of them? The latter is most probable: but then what classis will you choose? or will you distinguish betwixt the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lawyer and the teacher of the Law? I had rather the Reader would frame his own judgment here. And yet that I might not dismiss this que∣stion wholly untoucht, and at the same time not weary the Reader with too long a di∣gression, I have refer'd what is to be alledged in this matter, to my notes upon Chapt. XI. 45.

VERS. XXVI.

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

How readest thou?

AN expression very common in the Schools, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what readest thou? when any person brought a Text of Scripture for the proof of any thing. f 1.244 The Rabbins have a Tradition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the disease of the Squinancy came into

the world upon the account of tithes: (the Gloss hath it, for eating of fruits that had not been tithed.) R Eliezar ben R. Jose saith, it was for an evil tongue. Rabba saith, and it is the saying also of R. Joshua ben Levi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what readest thou? The King shall rejoyce in God, every one that sweareth by himself shall glory: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [thence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] for the mouth of them that speak lies shall be stopped. b 1.245 And a little after upon another sub∣ject: R. Simeon ben Gezirah saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what or how readest thou? If thou know not, O thou fairest among Women, go thy way forth by the footsteps of the flock, Cant. I. 8.

We will not be very curious in enquiring whether our Saviour used the very same form of speech 〈 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 〉 or any other. In this only he de∣parts from their common use of speech, in that he calls to another to alledge some Text of Scripture, whereas it was usual in the Schools, that he that spoke that, would alledge some place himself.

VERS. XXVII.

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

And with thy whole mind.

IN this answer of the man, there are these two things observable.

I. That our Saviour brings in this clause, which in so many terms is not in Moses where the rest are. c 1.246 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the Greek both of the Roman and Alexandrian Edition render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all thy might; but where is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? I pass by other copies, wherein though is some varying, yet there is not this which is now before us.

Our Saviour hath the same clause elsewhere d 1.247, but not in the same order, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all thy mind and with all thy strength: here it is, with all thy strength, and with all thy mind. What shall we say therefore? Shall we suppose it writ to this sense in the Hebrew, in their Phylacterics? this we can hardly think. Was it added by the Greek Interpreters, and so the Evangelists take it from thence? we see it not so. What then, doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? both strength and mind? Here indeed the hinge of the question turns. That it denotes strength no one doubts, yea and the Rabbins suppose it denotes Mammon too, with whom the Syriack and Targumist agree, but still where doth it signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mind?

1. Take such a Gloss as is frequently in use amongst the allegorizing Doctors. e 1.248 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 With what measure he shall meet to thee, do thou praise him exceedingly. Where we see they play with the sound of words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is a very common thing with them to do. Aben Ezra 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of the same sense with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exceedingly, exceedingly: and in∣tends thus much; love him exceedingly, as much as ever thou art able, and let thy love le perfect in thine heart.

2. To this we may add if we think fit, what they commonly require in all Religi∣ous services, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the preparation and the intention of the mind. From all which we may conceive that this was the common interpretation of that clause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with thy whole mind, was not added without just cause, but upon some necessity, there being something of obscurity in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so we might be apt to apply it only to our bodily or outward strength and might. Moses his words therefore are rendred by the Evangelists not strictly and according to the letter as they are in him or were in the Parchments in the Phylacteries, but both according to their full sense and tenour, as also according to the common and received interpretation of that Nation.

f 1.249 R. Levi bar Chaiothah went to Caesarea, and heard them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reciting their Shemaah (or their Phylacteries) Hellenistically (i. e. in Greek) &c. Now whether the clause we are now handling was inserted there, it would be in vain to enquire, because not possible but to know. But if the Jews thought it included in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is not unlikely; then is it probable that the Hellenists used it expressly in the Greek tongue.

I cannot but take notice of the words of the Jerusalem Targumist just now alledged▪ :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What should that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mean? Aruch quoting this passage hath it thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is redundant, which is not unusual with the Babylonian Talmud, but with the Jerusalem hardly ever, or very rarely.

The second thing observable in this mans answer is, that he adds, And thy neighbour as thy self: which indeed was not written in the Schedules of their Phylacteries: other∣wise I should have thought the man had understood those words of our Saviour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how readest thou? as if he had said, How dost thou repeat the sentences of

the Phylacteries; for he reciteth the sentence as it was in their Phylacteries, only adds, and thy neighbour, &c. Now the usual expression for the recitation of their Phylacte∣ries was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which, word for word is, they read the Shemaa, which also is ren∣dred by some; when indeed they commonly repeat them without book. a 1.250 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that reads the Book (of Esther) orally: i. e. as the Gemara explains it, without book, or by heart. b 1.251 It is quaeried, Why they repeat those two Sections every day? c 1.252 R. Levi saith, because the Ten Commandments (of the Decalogue) are comprehended therein. Shewing further, how they are comprehended, saving only (which is very observable) the Second Commandment. Afterward indeed they confess, it was very fitting they should every day repeat the very Decalogue it self, but they did not repeat it, lest the Hereticks should say, that only those Commandments were given to Moses on Mount Sinai. However, they did repeat those passages wherein they supposed the Decalogue was summed up.

Whether therefore this Lawyer of ours understood the words of our Saviour, as ha∣ving respect to that usage of repeating their Phylacteries; or whether he of his own ac∣cord and according to his own opinion would be giving the whole summ of the Deca∣logue, he shews himself rather a textual than a traditional Doctor, although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lawyer, seem to point out the latter rather.

VERS. XXIX.

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

And who is my neighbour?

THIS doubt and form of questioning he had learnt out of the common School where it is taught in Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He excepts all Gen∣tiles, when he saith, thy neighbour.

d 1.253 An Israelite killing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a stranger Inhabitant, he doth not dye for it by the Sanhe∣drin, because it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any one lift up himself against his neighbour. It is not necessary to say, he does not dye upon the account of a Gentile. For they are not esteemed by them for their neighbour.

e 1.254 The Gentiles amongst whom and us there is no war, and so those that are keepers of sheep amongst the Israelites, and the like; we are not to contrive their death: but if they be in any danger of death, we are not bound to deliver them. e. g. If any of them fall into the Sea, you shall not need to take him out: for it is said thou shalt not rise up against the blood of thy neighbour; but such an one is not thy neighbour.

VERS. XXX.

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

A certain man went down from Ierusalem to Ierico.

THIS was the most beaten and frequented road in the whole land of Israel, and that not only as it led to Perea, but also upon the account of that great traffick that was between these two Cities, especially because of the Courses that were as well in Jerico as Jerusalem. Of which we have discoursed elsewhere f 1.255. To which I shall superadd this passage out of Jerusalem Taanith * 1.256. The former Prophets instituted four and twenty Courses, and for every Course 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Stationary Classis of Priests, Levites, and Israelites in Jerusalem. It is a tradition. Four and twenty thousand, was the Stati∣onary number out of Jerusalem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And half that Station out of Jericho. Jericho could indeed have produced an intire Station, but that it would give the preference to Je∣rusalem, and therefore it produced but half.

Here therefore you may see in this Historical Parable, why there is such particular mention made of a Priest and Levite travelling that way, because there was very fre∣quent intercourse of this sort of men between twese Towns, and that upon the account of the Stations above-mentioned.

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

He fell among Thieves.

It is with great confidence, I find, but upon what foundation I cannot tell, that the Commentators generally make Adummim the scene of this robbery, above all other places. It is true the road betwixt Jerusalem and Jericho was dangerous enough, and for that rea∣son (as is commonly believed) there was placed a band of Souldiers g 1.257 betwixt Aelia and Jericho, for the safeguard of passengers: but, whereas it is said that the place is called Adummim, i. e. a place of redness, from the blood that was spilt by robbers there: this seems to have very little force in it: because the place had that name of Adummim even

in Joshua's days, when we can hardly suppose, the times to have been so pestered with robberies, as they were when our Saviour uttered this parable. See the place h 1.258, where if we consider the situation of the going up to Adumntim, it will appear, it was not very distant from Jericho.

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

Half dead.

The Rabbins term it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 next to death, beyond which condition, on this side death was only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one just expiring.

VERS. XXXI.

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

When he saw him, he passed by on the other side.

WHAT could be the reason this Priest and this Levite, should thus pass by a man in such a miserable condition? Was he not an Israelite? It is true they had learnt out of their own Schools, not to succour a Gentile, no nor a keeper of Sheep though he was an Israelite; now was this wounded man such an one? or did they think they should have contracted some pollution by touching one half head? The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, passed by on the other side, seems to hint, as if they passed by him keeping their distance from him. Let them tell the reason themselves: For my part I would impute it wholly to the meer want of Charity.

VERS. XXXIII.

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

But a certain Samaritan.

i 1.259 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Jews have no dealings with the Samaritans: That is, so as to be obliged by them for any courtsie done to them. But would this Jew half dead reject the kindness of the Samaritan at this time? This person being of a Nation (than which the Jews hated nothing more) is brought in shewing this kind••ess to the Jew, on purpose to give the plainer instance who is our neighbour. It might seem more proper to have said that the Samaritan acknowledged the wounded man for his neighbour, in being so kind to him: but our Saviour intimates that he was the wound∣ed man's neighbour, thereby teaching us, that even a stranger, yea an enemy (against the Doctrine of their own Schools) is no other than our neighbour.

VERS. XXXIV.

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

Pouring in Oyl and Wine.

k 1.260 IT is a Tradition. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They spread a Plaister for the sick on the Sabbath day: That is, upon condition they had mingled it with Wine and Oyl on the Evening of the Sabbath. But if they have not mixed it on the Evening of the Sab∣bath, it is forbidden. A Tradition. R. Simeon ben Eleazar saith, That it is allowed by R. Meir, both to mingle the Oyl and the Wine, and also to anoint the sick on the Sabbath day.

VERS. XXXV.

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

He took out two pence.

A Ruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A shekel of the Law is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Selaa, and is of the value of sour pence. So that the half shekel is two pence. A price that was to be paid yearly by every one, as a ransom for his soul or life. l 1.261 Whence not unsitly, we see two pence are paid down for the recovery of this man's life that had been wounded and half dead.

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

And gave them to the Host.

The Rabbins retain this Greek word using 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 however the Author of Aruch, calls it Ismaelitick, or Arabick. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Tavern or Inn, saith he, in the Ishma∣elitish language is called Pandak. It is true indeed, the Arabick Version useth this word in this place, but it is well known whence it takes its original. m 1.262 Two men went into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Inn, one a just, the other a wicked man. They sate down apart. The wicked man saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the host: Let me have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one pheasant, and let me have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Conditum or Hippocras. The just man said to the Host, let me have a piece of bread

and a dish of Lentiles. The wicked man laught the just man to scorn. See how this fool calls for Lentiles when he may have dainties: on the contrary the just man, see how this fool eat∣eth when his teeth are to be immediately dasht out. The just man saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Host, give me two cups of Wine that I may bless them: he gave them him, and he blessed them, and rising up gave to the Host a piece of Money for the portion that he had eaten, and departed in peace. But there was a falling out betwixt the wicked man and his Host about the reckoning, and the Host dasht out his teeth.

VERS. XXXVIII.

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

Martha received him, &c.

OUR Saviour is now at the Feast of Tabernacles: and visits Bethany where there had grown a friendship betwixt himself and Lazarus his Family, upon his having east out so many Devils out of Mary his Sister. For it is no foreign thing to suppose she was that Mary that was called Magdalene, because Bethany it self was called Magdala. As to the name Martha see Notes upon John XI. and the name Magdala, see Notes up∣on John XII.

CHAP. XI.

VERS. I.

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

Teach us to pray us Iohn also taught his Disciples.

WHAT kind of request is this, that this Disciple, whoever he is, doth here make? was he ignorant of, or had he forgot that form of Prayer which the Lord had delivered to them in his Sermon upon the Mount? If he had not forgot it, why then doth he require any other? Doth de mean, Lord teach us to pray, for John hath taught his Disciples? or thus, teach us a Form and rule of Prayer like that which John had taught his. This latter is the most probable, but then it is some∣thing uncertain what kind of form that might be which the Disciples of John were taught. As to this enquiry we may consider these things:

I. It is said of the Disciples of John 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They fast often, and make Prayers. Where, upon many accounts I could perswade my self that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought to be taken here in its most proper sense, for Supplications. To let other things pass, let us weigh these two:

1. That the Jews daily and common prayers, ordinary and occasional, consisted chiefly of Benedictions and Doxologies, which the title of that Talmudick Tract which treats of their prayers, sufficiently testifies, being called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Benediction, as also that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tephillah, the general Nomenclature for Prayer, signifies no other than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praising, i. e. Benediction, or Doxology. To illustrate this matter we have a passage or two not unworthy our transcribing.

a 1.263 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perhaps a man begs for necessaries for himself, and afterward prayeth. This is that which is spoken by Solomon when he saith, b 1.264 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To the prayer, and to the supplication. I omit the Versions, because the Ge∣marists interpret it themselves. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rinna is Tephillah, and Te∣phillah is Bakkashah. Their meaning is this: the first word of Solomon's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rinnah sig∣nifies Prayer (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••s the Gloss hath it) i. e. Prayer with Praise, or Doxo∣logy. The latter word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tephillah, signifies Petition, or Supplication, [Gloss, beg∣ing for things necessary.]

It cannot be denyed but that they had their petitionary or supplicatory prayers, but then, the benedictory or doxological prayers were more in number, and more large and copious: especially those which were poured out occasionally or upon present emergency. Read the last Chapter of the Treatise I newly quoted and judge as to this particular: Read the whole Treatise, and then judge of the whole matter.

2. It may be reasonably supposed that the Baptist taught his Disciples a Form of Prayer different from what the Jewish Forms were: It stands with reason that he that was to

bring in a new Doctrine (I mean new, in respect to that of the Jewish) should bring in a new way of Prayer too, that is a Form of Prayer that consisted more in Petition and Supplication, than the Jewish Forms had done; nay and another sort of petitions than what those Forms which were petitionary had hitherto contained. For the Disciples of John had been instructed in the points of Regeneration, justifying Faith, particular Adoption, Sanctification by the Spirit, and other Doctrines of the Gospel, which were altogether unknown in the Schools or Synagogues of the Jews. And who would ima∣gine therefore that John Baptist should not teach his Disciples to pray for these things?

II. It is probable therefore that when this Disciple requested our Saviour that he would teach his Disciples 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as John had done: he had respect to such kind of Prayers as these, because we find Christ so far condescending to him that he delivers him a Form of Prayer merely petitionary, as may appear both from the whole structure of the Prayer, as also in that the last close of all the Doxology, For thine is the Kingdom, &c. is here left wholly out; being asked for a Form that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he took care to deliver one to them that was merely supplicatory. This is confirmed by what follows concerning the man requesting some loaves of his neighbour, adding withal this exhortation, Ask and it shall be given you, seek and ye shall find. Which two things seem to answer those two things by which Supplicatory Prayer is desined; these are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sheelah, asking: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bakkashah, seeking: for if there may be any difference in the meaning of these two words, I would suppose it thus, Bakkashah, or seeking may respect the things of God: so seek ye first the Kingdom of God, &c. and Sheelah, or asking may respect those things which are necessary for our selves: which texture we find very equally divided in this present Form of Prayer, where the three first petitions are in behalf of God's honour, and the three last in behalf of our own necessaries.

It was in use amongst the Jews, when they fasted to use a peculiar sort of Prayer, joyned with what were daily, terming it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Prayer of the fast. This we have mentioned in Taanith c 1.265 where it is disputed whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that fast∣ed for certain hours only, and not for the whole day, ought to repeat that Prayer of the Fast: As also, in what order and place that Prayer is to be inserted amongst the daily ones. Now if it should be granted that John had taught his Disciples any such form that might be particularly adapted to their fastings, it is not very likely this Disciple had any particular reference to that, because the Disciples of Christ did not Fast, as the Disciples of John did. It rather respected the whole frame of their Prayers which he had instructed them in, which consisted chiefly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Petitions and Supplications.

Object. But prob••bly this Disciple was not ignorant that Christ had already delivered to them a Petitionary Form in that Sermon of his upon the Mount, and therefore what need had he to desire, and for what reason did he importune another?

A••sw. It •••• likely he did know it, and as likely he did not expect the repetition of the same again: but being very intent upon what John had done for his Disciples, did hope for a Form more full and copious, that might more largely and particularly express what they were to ask for, according to what he had observed probably in the Form that bad been prescribed by John, but the divine wisdom of our Saviour knew however that all was sufficiently comprehended in what he had given them. And as the Jews had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 short summary of those eighteen Prayers epitomized: so would he have this Form of his a short summary of all that we ought to ask for.

VERS. IV.

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

And lead us not into temptation.

I Am much deceived if this petition is not, amongst other things, and indeed principal∣ly and in the first place directed against the visible apparitions of the Devil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The evil one: as also his actual obsessions: by which the phrase of God's leading us into temptation is very much sof••ned.

The Doxology For thine is the Kingdom, &c. is le•••• out, because it was our Savi∣ours intention in this place to deliver to them a Form of Prayer merely petitionary, for which very same reason also Amen is omitted too. d 1.266 For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall say Amen at thy giving of thanks. And indeed they commonly ended all their Prayers, even those that consisted most of Petition, with Thanksgiving and Benediction; concluding in this manner, Blessed be them O Lord who hast thus done, or thus commanded, or the like, and then was it answered by all, Amen. This we may observe in those Psalms that conclude any portion of that Book, and end with Amen e 1.267, upon what sub∣ject soever the Psalmist is ingaged, either throughout the whole Psalm, or immediately before the bringing ••orth of Amen, still he never doth mention Amen, without some fore∣going

Doxology and Benediction, Blessed be the Lord God, &c. Amen and Amen. In St. Matthew therefore we find Amen, because there is the Doxology: In St. Luke it is wanting because the Doxology is so too. You may see more of this in Notes upon Matth. VI.

VERS. XV.

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

Through Beelzebub the chief of the Devils.

I. AS to this name of Beelzebub I have f 1.268 elsewhere discoursed, and do still assert the reading of it with the letter l in the end of it, viz. Beelzebul, against the Syr••ack, Persiam, Vulgar, and other Translations which read it Beelzebub. The Italian cautiously indeed but not purely, Beelzebu, that he might not strike upon either the one or the other reading; but in the mean time I will not answer for the faithfulness and candor of the Interpreter.

II. Amongst the Jews we may observe three Devils called the chief, or Prince of the Devils: 1. The Angel of Death: who is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.269 Prince of all the Satans. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Devil Ashmodeus. Of him afterwards. 3. Beelzebul in this place. Now as to vindicating the writing of it by l in the end of the word, and not b.

III. It is a question whether there were such a thing as Beelzebub in rerum naturâ. Why should not the deity of the place take his farewel, when Ekron, the place of this Deity was wholly obliterated? When there was no more an Idol, nor Oracle at Ekron, did not the Demon cease to be Beelzebub any longer, although it did not cease to be a Demon? Wherever therefore Ekron was under the second Temple, or the place where it had been under the first, you can hardly perswade me there was any Idol or Oracle of Beelzebub, and so not Beelzebub himself. I will not here dispute whether A••hor the Cyrenians tutelar God against flyes h 1.270 hath any relation or affinity with the name of Ekron. Let it be granted that Beelzebub might change his soil upon some occasion, and remove from Ekron to Cyrene; but then how should he come to be the Prince of the Devils, when all his business, and power was only among flies?

It may not be improbable perhaps, that he might be first or chief of those Demons, or Baalim, that Ahab brought among the Israelites, and so Ahaziah his Son, in the midst of his affliction and danger might fly to refuge to that Idol, as what had been the God of his Father: But what is it could move the Ages following at so long distance of time from this, that they should esteem this Demon, Beelzebub, the prince of the Devils? Here I confess my self not well satisfied: But as to Beelzebul, something may be said.

IV. I have already shewn in notes upon Matth. XII. that the Jewish Doctors (and such were these who contended with our Saviour) did give Idolatrous worship the de∣nomination of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zebul, or Dung, for the ignominy of the thing; and so was the Nation generally taught by these Rabbins. I gave some instances for the proof of it, which I shall not here repeat, but add one more. i 1.271 It is said of Joseph (when his Mi∣stress would have tempted him to Adultery) that he came into the house to do his business. R. Judah saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It was a day of fooling, and of dunging, it was a day of theatres. Where the Gloss upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zebul, Stercoration, saith thus: It is a word of contempt, and so it is expounded by R. Solomon in the Treatise Avodah Zarah, and Tosaphoth, viz. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to Sacrifice (that is, to Idols) and they prove it out of Jerusalem Beracoth, where it is said, he that seeth a place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where they dung, (that is, offer sacrifice to an Idol) let him say, whoso offereth Sacrifice to strange Gods, let him be accursed. Which words we have also alledged out of the Jerusalem Talmud.

V. Now therefore, when Idolatry was denominated Zebul amongst the Jews, and in∣deed reckoned amongst the grievousest of sins they could be guilty of, that Devil whom they supposed to preside over this piece of wickedness, they named him Beelzebul and esteemed him the prince of the Devils, or (if you will pardon the expression) the most deviliz'd of all Devils.

VI. They give the like title to the Devil Asmodeus. k 1.272 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asmodeus the King of the Devils. l 1.273 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Devil, the prince of the spirits. Which elsewhere is expounded, d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Devil Ashmodeus. For in both places we have this ridiculous tale: There was a certain Woman brought forth a son in the* 1.274 night time, and said to her son, (a child newly born you must know) go and light me a Candle that I may cut thy Navel; As he was going, the Devil Asmodeus meeting him, said to him, go and tell thy Mother, that if the Cock had not crowed, I would have killed thee, &c.

The very name points at Apostacy, not so much that the Devil was an Apostate, as that this Devil provoked and entised people to apostatize: Beelzebul amongst the Gentiles,

and Asmodeus amongst the Jews, the first Authors of their apostacy. Whether both the Name and Demon were not found out by the Jews to affright the Samaritans. See the place above quoted n 1.275 Whenas Noah went to plant a Vineyard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Demon Asmodeus met him and said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let me partake with thee, &c. So that it seems they suppose Asmodeus had an hand in Noah's drunkenness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he (that is, Solomon) sinned, Asmodeus drove him to it. &c. They call the Angel of death by the name of Prince of all Satans; because he destroys all mankind by death, none excepted.

VERS. XXXI.

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

The Queen of the South, &c.

I. I Cannot but wonder what should be the meaning of that passage in o 1.276 Bava bathra, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Whoever saith that the Queen of Sheba was a Woman, doth no other than mistake. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What then is the Queen of Sheba? The Kingdom of Sheba. He would have the whole Kingdom of the Sabeans to have come to Solomon: perhaps what is said, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with an exceeding great Army, (for so is that clause rendred by some) might seem to sound something of this nature in his ears. But, if there was any kind of am∣biguity in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as indeed there is none; or if Interpreters doubted at all about it, as indeed none had done, the great Oracle of truth hath here taught us that the Queen did come to Solomon: but why doth he term her the Queen of the South, and not the Queen of Sheba?

II. There are plausible things upon this occasion spoken concerning Sheba of the Ara∣bians, which we have no leisure to discuss at present. I am apt rather to apprehend, that our Saviour may call her the Queen of the South in much a like sense, as the King of Egypt is called in Daniel, the King of the South: the Countries in that quarter of the world were very well known amongst the Jews by that title: but I question whe∣ther the Arabian Saba were so or no. Grant that some of the Arabian Countries be in later ages called Aliemin, or Southern parts; yet I doubt whether so called by antiquity or in the days of our Saviour.

Whereas it is said that the Queen of the South came to hear the wisdom of Solomon, is it worth the patience of the Reader, to hear a little the folly of the Jews about this matter. Because it is said that she came to make a proof of his wisdom by dark say∣ings and hard questions, these Doctors will be telling us what kind of riddles and hard questions she put to him. p 1.277 She saith unto him, if I ask thee any thing, wilt thou answer▪ me? He said, it is the Lord that giveth wisdom. She saith, what is this then? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There are seven things go out and nine enter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two mingle (or prepare) the cup, and one drinks of it. He saith, there are seven days for a Womans separation, that go out, and nine months for her bringing forth, that come in. Two breasts do mingle, or prepare the cup, and one sucks it. Again saith she, I will ask thee one thing more, what is this? A Woman saith unto her Son, thy Father was my Father; thy Grand∣father was my Husband; thou art my Son and I am thy Sister. To whom he answered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Surely they were Lot's Daughters. There is much more of this kind, but thus much may suffice for riddles.

VERS. XXXIII.

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

No man when he hath lighted a Candle, &c.

THE coherence of this passage with what went before seems a little difficult; but the connexion probably is this. There were some that had reviled him, as if he had cast out Devils by the Prince of the Devils; others that had required a sign from Heaven, Vers. 15, 16. To the former of these he gives an answer, Vers. 17, 18. and indeed to both of them Vers. 19. and so on. This passage we are upon respects both, but the latter more principally. q. d. You require a sign of me; would you have me light a Candle and put it under a bushel? Would you have me work miracles, when I am as∣sured beforehand, you will not believe these miracles? Which however of themselves they may shine like a candle lighted up, yet in respect to you that believe them not, it is no other than a candle under a bushel, or in a secret place.

VERS. XXXVI.

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

The whole shall be full of light.

THIS clause seems so much the same with the former, as if there were something of Tautology; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. If thy whole body therefore be full of light, &c. our Saviour speaketh of the eye after the manner of the Schools, where the evil eye, or the eye not single, signify'd the covetous, envious, and malicious mind. Do not bring such a mind along with thee, but a candid, benign, gentle mind, then thou wilt be all bright and clear thy self, and all things will be bright and clear to thee. If you had but such a mind, O! ye carping, blasphemous Jews, you would not frame so sordid and infamous a judgment of my miracles, but you would have a clear and candid opinion concerning them.

VERS. XXXVIII.

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

That he had not first washed before dinner.

HAD the Pharisee himself washed before dinner in that sense wherein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies the washing of the whole body; it is hardly credible, when there was nei∣ther need, nor was it the custom to wash the whole body before meat, but the hands on∣ly. This we have spoken larglier upon elswhere q 1.278; from whence it will be necessary for us to repeat these things; that there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a washing of the hands, and there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a dipping of the hands. This clause we are upon, refers to this latter. The Pharisee wonders that Christ had not washt his hands, nay that he had not dipped them all over in the water when he was newly come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 29. from the people that were gather'd thick together.

Of how great esteem this washing their hands before meat was amongst them, besides what I have alledg'd elswhere, take this one instance more: r 1.279 It is story'd of R. Akibah, that he was bound in prison, and R. Joshua ministred unto him as his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or reader. He daily brought him water by measure; one day the keeper of the prison met him, and said unto him, thou hast too much water to day.—He pour'd out half and gave him half. When he came to R. Akibah, he told him the whole matter. R. Akibah saith unto him, give me some water to wash my hands; the other saith unto him, there is not enough for thee to drink, and how then shouldst thou have any to wash thine hands? to whom he, What shall I do in a matter wherein there is the guilt of death? It is better I should die (that is by thirst) than that I should transgress the mind of my colleagues: Who had thus prescrib'd about washing of hands.

And a little after, Samuel saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 At that time wherein Solomon instituted the Erubhin and washing of the hands, there came forth Bath-kol, and said, my Son, if thy heart be wise, even mine shall rejoyce. Observe here (at least if you will believe it) that Solomon was the first author of this washing of hands. s 1.280 Whosoever blesseth immediately after the washing of hands, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Satan doth not accuse him for that time of his repast.

VERS. XXXIX.

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

Now do ye Pharisees make clean the outside of the cup and the platter, &c.

THIS our Saviour speaks of the persons and not of the vessels, which is plain in that,

I. He saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your inward parts, &c. so that the sense is to this purpose: you cleanse your selves outwardly indeed by these kinds of washings, but that which is within you is full of rapine, &c.

II. Whereas he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that made that which is without, he doth not speak it of the artificer that made the cup or the platter, but of God. Else what kind of argument is this? He that made the cups and the platters, made both the outside and the inside of them: What then? therefore do ye make your selves clean both outside and inside too. But if we refer it to God, then the argument holds forcibly enough. Did not God that made you without, make you within too? he expects therefore that you should keep your selves clean, not only as to your outside, but as to your inside too.

III. It is hardly probable that the Pharisees should wash the outside of the cup or plat∣ter, and not the inside too; take but these two passages out of this kind of Authors them∣selves: t 1.281 Those dishes which any person eats out of over night, they wash them that he may eat in

them in the morning. In the morning: they wash them that he may eat in them at noon. At noon: that he may eat in them at the Mincha; after the Mincha he doth not wash them again, but the cups, and jugs, and bottles he doth wash, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so it goes through∣out the whole day, &c. I will not give my self nor Reader the trouble to examine the mean∣ing of the words, it suffices only that here is mention of washing, and that the whole vessel, not of this or that part only; and the washing of such vessels was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by dipping them in water. u 1.282

x 1.283 All vessels 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that have an outside and an inside, if the inside be de∣fil'd, the outside is also, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if the outside be defil'd the inside is not defil'd; one would think this was to our purpose, and asserted the very literal sense of the words we have in hand, viz. that the cups and the platters, although they were un∣clean on the outside, yet in the inside they might be clean; and it was sufficient to the Pharisee if he cleans'd them on the outside only, but the vessels here mention'd (if the Gloss may be our interpreter) are such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they might use both the outside and the inside indifferently: Some of them are recited by the Gemarists, viz. sacks, wallets, night-caps, pillowbears, &c.

Our Saviour therefore does not here speak according to the letter, neither here nor in Mat. XXIII. 25. when he saith, Ye make clean the outside of the cup and of the platter, but by way of parable and similitude. You, while you are so very nice and officious in your external washings, you do nothing more than if you only washt the outside of the cup or dish, while there was nothing but filth and nastiness within.

VERS. XL.

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

Ye fools.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word very common to the Nation: y 1.284 Rabban Johanan ben Zacchai said to the Baithusians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye fools, how prove you this? x 1.285 Esau said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cain was a fool. Pharaoh said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esau was a fool.—Haman said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pharaoh was a fool—Gog and Magog will say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were all fools that are gone before us. Hence that common phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O thou most foolish thing in all the world.

VERS. XLI.

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

But rather give alms of such things as you have.

THIS seems Ironically spoken, and in derision to the opinion they had concerning alms.

I. As to the Version of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may we not suppose it signifies not only quod superest, that which is over and above, as the vulgar, but also quod penes vos est, all that you have, as Beza. Or not only something that may have respect to the riches of this world, but something also that may have respect to the Doctrines and tenets of the Pha∣risees. As if the meaning was this, those things which are amongst you, i. e. which obtain commonly amongst you, are to this purpose, give but alms, and all things are clean unto you. When I observe amongst the Talmudists how the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, when any thing is put or determin'd (especially when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occurs, I question whether it be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 come, see; or it is so, see.) I cannot but perswade my self that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place looks something that way: your inward part is full of ravening; but the positions and tenets that obtain amongst you are, give Alms, &c.

II. However, grant that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes that which is over and above, or that which you have; for I will not be very tenacious in this: yet is it hardly probable that our Savi∣our utters this as his own, but rather as the words and opinion of the Pharisees; nor do I think that he speaks these things directly, or by way of direction to them, but that he cites their tenets in meer scoff and displeasure. For indeed this principle was the spawn of their own Schools, that giving of alms had a value in it, that serv'd for attonement, ju∣stification, salvation, every thing. Hence that common term that reacht so comprehen∣sively 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousness; and hence is it that in those numberless places in the Holy Scrip∣tures where the praises of justice and righteousness are celebrated, and all the blessings of it pronounc'd, they apply it all to the giving of alms. Take one instance for all. a 1.286 Rabh Asai saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alms is equivalent to all the other commandments. b 1.287 R. Judah saith, Giving of Alms is a great thing, for it hastens our redemption. It is writ∣ten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousness (i. e. giving of Alms) delivers from death.—Alms giving delivereth from sudden death, and from the judgment of Hell. R. Meir saith, If any wicked man should make this objection, that if God love the poor, why doth he not seed them: do thou make this answer, It is that we by them might be deliver'd from the judgment of Hell.

I wish indeed that the Greek Interpreters have not a touch of this, when they so often∣times render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justice by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or giving of Alms. So that the Reader may judg whether our Saviour either would teach that rapine, injustice and unrighteousness might be cleans'd by giving of alms, or that he would give them any counsel of this nature, when he knew they were sufficiently tinctur'd with this kind of Doctrine already.

VERS. XLV.

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

Then answer'd one of the Lawyers.

HERE seems a little difficulty, that whereas in the foregoing verse it is said, Wo unto you Scribes and Pharisees, it is not subjoyn'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then answered one of the Scribes, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of the Lawyers; which scruple perhaps the vulgar observing, made him leave Scribes and Pharisees wholly out. Our Savior inveighs more peculiarly, and by name against the Pharisees, ver. 37, 42, 43. and at length joyns the Scribes with them, v. 44. Hence that Lawyer cavils and complains, either that he had nam'd the Scribes in terms, or that he had accus'd the Pharisees of nothing, but what the Scribes might be equally accus'd of. As to this very Scribe, did not he wash his hands before dinner as the Pharisees did? for it is said of all the Jews, c 1.288 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, except they wash their hands oft, eat not. Did not the Scribe tythe mint and rue as well as the Pharisee? when we find that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the tything of herbs was instituted by the Rabbins d 1.289. In a word, the Scribes and the Pharisees go hand in hand in that discourse of our Saviours, Mat. XXIII. where he blameth both the one and the other for the same things. So that it is plain enough why this man complains, but it is not so plain why he should be term'd one of the Lawyers, and not one of the Scribes.

I. It is not very easie distinguishing betwixt the Scribe and the Pharisee, saving that Pharisaism was a kind of tumour and excrescence as to superstition and austerities of Re∣ligion, beyond the common and stated practise of that Nation, even of the Scribes them∣selves. Whether that distinction betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 singular, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a disciple, hints any difference as to the austerity of Religion, I cannot affirm, only will lay a passage or two in the Reader's eye for him to consider.

e 1.290 The Rabbins have a tradition, Let no one say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am a disciple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am not fit to be made a singular. The Gloss hath it, I am not fit to begin the fasts with the singulars. And the Gemara a little after, The Rabbins have a tradition, every one that would make himself a singular, let him not make himself so: but if any one would make him∣self a disciple, let him. And at length 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is not lawful for a disciple of the wise to continue in fastings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because he diminisheth from the work of God: that is, he ceaseth from learning and teaching.

One would here think that it is plainly distinguisht betwixt a Pharisee, and any other, and yet the Gemarists in the very same place say thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the disci∣ples of the wise are singulars. At length they query 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is a singular, and who is a disciple? A singular is he that is worthy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be prefer'd to be a Pastor of a Synagogue. A disciple is he, who if they ask him any thing concerning a tra∣dition in his doctrine, he hath wherewithal to answer. So that by a disciple they mean not he that is now a learning, but he who hath already learnt, and now teacheth; but in other places they apply both these to the disciple.

f 1.291 R. Johanan saith, who is a disciple of the wise? he whom they prefer to be Pastor of a Synagogue: He whom if they ask about any tradition in any place, hath wherewithal to answer. The difference between these, however confounded in this place was this: that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the disciple could answer doubts and questions, fetcht out of that place, or from that sub∣ject upon which he had taught or read; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the singular, could answer all doubts rais'd from any place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even out of the Treatise concerning marri∣ages. That mention of the Pastor and the Teacher, Eph. IV. 11. we seem to have some shadow of it here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the disciple is the teacher, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the singular, is the Pastor of the Synagogue; and perhaps if these things were observ'd, it might give some light into that place of the Apostle.

II. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the disciple, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the singular, are sometimes confounded, sometimes distinguisht, so also is the Scribe and the Pharisee. They are sometimes confounded, for many of the Pharisees were Scribes, and they are sometimes distinguished, for many of them were of the common people, and not Scribes. Perhaps it may not be improperly said, that there were Pharisees that were of the Clergy, and Pharisees that were of the laity. He whom we have now before us was a Scribe, but not a Pharisee: but it is not easie to give the reason why he is term'd a Lawyer, and not a Scribe. Here is some place for conje∣cture but not for demonstration. As to conjecture therefore let us make a little assay in this matter.

I. I conceive that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lawyer and Teacher of the Law, may be oppos'd to the Sadducees, to whom the Pharisee is diametrically opposite, for they were contrary to them in their practise of the Traditional rites, as much as they could; and these again contrary to them in Traditional doctrines abundantly. The Sadducees had indeed their Scribes or their teachers as well as any other party: there is frequent men∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Scribes of the Sadducees. And from this antithesis probably is Rabban Gamaliel term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Doctor of Law g 1.292. For there was then an assembly of the Sect of the Sadducees, ver. 17. Now when Gamaliel who was of the other Sect, made his speech amongst them, it is easie to conceive why he is there term'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Doctor of Law. For the same reason we may suppose the person here before us, might be call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of the Lawyers, and not a Scribe, because there were Scribes even amongst the Sadducees.

II. I conceive therefore that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were the Traditionary Do∣ctors of the Law. As to Gamaliel a Doctor of the Law, the thing is without dispute, and if there were any difference between the Lawyers and Doctors of the Law yet as to this matter I suppose there was none. Let us consider this following passage: h 1.293 It is a Tradi∣tion, R. Simeon ben Jochai saith, he that is conversant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Textual exposition of the Law, hath a measure which is not a measure. He that is conversant in Mishneh, hath a mea∣sure from whence they receive a reward; but if he be conversant in the Talmud, there is not a greater measure than this. Always betake your self to the Mishneh, rather than the Talmud. But R. Jose ben R. Bon saith, This which thou saist, obtain'd before the Rabbi had mixed with it manifold traditions, but from the time that he mixed with it manifold traditions, always have recourse to the Talmud, rather than to the Mishneh.

Now I pray who is he that (according to this tradition) merits most the title of a Do∣ctor of Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; he that is conversant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the exposition and interpretation of the written Law, and the context of it? Alas! he doth but little, and for all the oyl and labour he hath spent, hath only a measure which is not a measure. But he that is conversant in the Mishneh and Talmud, in the Traditional doctrine or ex∣position of the Traditional Law, he bears away the bell, he hath some reward for his pains, and is dignify'd with the title of Doctor.

III. If there were any distinction betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which I hardly believe) we may suppose it might be this, either that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had his School and his disciples, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had none: or that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was conversant in the Mishneh, or the plain and literal exposition of Traditions, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Talmud, or a more profound and scholastick way of teaching.

However, be there this distinction betwixt them, or some other, or indeed none at all, yet I presume they were both Doctors of Traditions, and expounders of that which they call'd the Oral Law, in opposition to the Scribes, whether amongst the Jews or the Sad∣ducees, who employ'd themselves in the Textual exposition of the Law.

VERS. XLVI.

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

And ye your selves touch not (the burdens) with one of your fingers.

THAT the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as we have already said) were the Doctors of Traditions, is a little confirm'd by this, that what our Saviour reproacheth them for, were meerly Traditionals: this particularly, that they laded men with such yokes of Traditions, and yet they themselves would not touch or move them with one of their fingers.

This exposition indeed vulgarly obtains, you lay grievous burdens upon others, which in the mean time you indulg your selves in, and will not undergo them by any means. This interpretation I cannot but admit, but yet must inquire whether there be not some∣thing more included in it. For whereas he that would prescribe light things to himself, and burdensome to others was commonly accounted and call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wicked cunning fel∣low i 1.294. And whereas there is frequent mention of this or that Rabbin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who would lay this or that burden upon himself, which he would acquit others of; it may be a question whether this exposition so commonly receiv'd, doth indeed speak out the whole sense and meaning of these words.

I apprehend therefore our Saviour might not only rebuke the remisness and indulgence they gave themselves, but further their strictness and tenaciousness about their own de∣crees; they made light of the commandments of God at their own pleasure, but would never diminish the least tittle of their own. That they might remove or take away any part of the Divine Law they employ both hands, but as to their own Constitutions they will not move one finger.

VERS. XLIX.

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

Therefore also said the wisdom of God.

THIS form of speaking agreeth well enough with that so much in use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rule of judgment saith; amongst numberless instances take that of the Tar∣gumist k 1.295, Is it fitting that the daughters of Israel should eat the fruit of their own womb? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rule of judgment (retributive justice) answer'd and said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was it also sitting to kill a Priest and a Prophet in the Sanctuary of the Lord, as ye kill'd Zacharias, &c.

VERS. LI.

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

Unto the blood of Zacharias.

IF our Saviour had not in the Evangelist St. Matthew added, the Son of Barachias, no one could have doubted that it refer'd to any other than Zacharias the Son of Jeho∣jadah, whose slaughter is recorded, II Chron. XXIV. It is certain, the Jews own no other Zacharias slain in the Temple but himself: and what they say of his slaughter I have al∣ready taken notice upon that place in St. Matthew out of both the Talmuds, we meet with the same things in Midras Echah l 1.296, and Midras Coheleth m 1.297; out of which last, give me leave briefly to transcribe these passages.

The blood of Zachary boil'd up CCLII years from the days of I••ash to the days of Zedekiah. What did they do? they swept into it all the dust (of the Court) and made an heap, yet it ceased not, but still boil'd and bubled up. The Holy Blessed God said to the blood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behold the time is come that thou exact thy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (that was, let the Lord behold and require it at your hands) when Nebuzaradan came and enquir'd what this matter was? they answer'd that it was the blood of heifers and rams, and lambs which they had sacrific'd.—Afterward when he came to understand what the matter was, he slew eighty thou∣sand Priests, and yet the blood would not stanch, but broke out and flow'd as far as the Tomb of Zachary: he brought together therefore the Sanhedrin, both the great and less, and slew them over that blood, and yet it did not cease, &c.

I hardly indeed think that those that relate this matter did really believe it to have been actually so, but only would by such flowers of Rhetorick and strained Hyperboles paint out the horrible guilt of the murder of Zacharias, which by how much the more horrible it was, by so much the more did it agree with the guilt of the murder of our Blessed Lord.

And however a great part of it in these relations of theirs may be meer flourish, yet by the whole framing of the thing it must needs be observed that the slaughter of this Zacharias was so famous and rooted in the minds of that people generally, that when our Saviour speaks of one Zacharias slain between the Temple and the Altar, it cannot be imagin'd that they could understand him pointing at any other than this very man. As for his father being here call'd Barachias, and not Jehojadah, we have spoken to that matter elswhere n 1.298.

If any one hesitate about the changing of the name, let him say by what name he finds Jehojadah recited in that Catalogue of Priests set down in 1 Chron. VI. It must be either some other name, or else we must suppose him wholly lest out of that number. If by an∣other name, you will say (supposing he be also call'd Barachias) he was then a man of three names. This indeed is no unusual thing with that Nation for some to have more names than one; nay, if you will believe the Jewish Doctors, even Moses himself had no less than ten o 1.299.

VERS. LII.

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

Ye have taken away the key of knowledg.

SHould we render it, ye have taken the key of knowledg (that is, to your selves); or, ye have taken it away: there is not much difference. They took the key of knowledg to themselves, when they arrogated to themselves only all profoundness of wisdom and learning, hereby indeed taking it away from the people, because they taught them no∣thing but trifling and idle stuff.

The word for key being in their language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 brings to mind the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which was so very much in use amongst them for one that was teaching. Instances of this were endless, there are enough of it in that long preface prefixt to that Midras Thren, that hath for its title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the openings of the wise; where (as indeed almost every where

else) it is so frequently said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. such an one, open'd; for I cannot tell how better to render it. I know indeed that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oftentimes signifies, he began: to which is oppos'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he ended. But here it is used when any Rabbin produceth any Text of Scripture, and either glosseth or discourseth upon it by way of Exposition, allusion or allegory. While he open'd to us the Scriptures p 1.300. There is no one that observes the places, but will easily suppose there is more signified by the expression than meer opening his mouth.

CHAP. XII.

VERS. I.

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

When there were gather'd together an innumerable multitude of people.

THERE is no one would understand this in the very letter of it, as if the num∣ber of the people here present were at least twenty thousand, but a very great number. So Act. XXI. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, How many myriads of Jews which believe.

This probably denotes the mighty success of the seventy disciples preaching the Gospel, who had so clearly and effectually taught concerning Christ, and told them of the places that he had determin'd to come to, that the people had flockt together in those vast num∣bers, ready upon all occasions to meet him when they heard the Messias was making his approaches to this or that Town.

VERS. III.

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

That which ye have spoken in the ear.

I Have elsewhere a 1.301 spoken of a Doctor whispering in the ear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his Interpreter; the reason of this usage is given us b 1.302 in Chagigah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣cause the Law is deliver'd silently: and the reason of this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is de∣livered silently because of Satan c 1.303.

However these words are not to be understood of any such kind of whispering into the ears of the Interpreter, but concerning any matter that may have been spoken in never so much secresie and design not to have been known again. The Doctor whisper'd into the ear of the Interpreter, to that end that his disciples might publish what he had said. But here is meant, whatever any had the greatest purpose to conceal, yet God will re∣veal it; not much unlike that passage in Eccles. X. 20. Our Saviour intimates the folly as well as the wickedness of dissimulation, because in time the visor shall be taken off, and the most dissembled hypocrisie expos'd to naked view.

VERS. VI.

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

Are not five sparrows sold for two farthings?

TWO Sparrows were sold for one farthing d 1.304, and five for two. We find that Doves were sold in the Temple upon the account of women in child-bed, and their issues of blood, by whom a pair of Turtles and young pigeons were to be offer'd, if they had not wherewithal to present a more costly sacrifice; so probably the Sparrows were likely to be sold upon the account of lepers in the cleansing of whom they were made use of e 1.305. I confess the Greek Version in this place hath not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, two sparrows, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, two little birds. And yet if you will believe the far-fetcht reason that R. Solomon gives, you will easily imagine that they are sparrows that are pointed at. The leprosie, saith he, came upon mankind for an evil tongue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is for too much garrulity of words, and therefore in the cleansing of it they used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sparrows that are always chirping and chattering with their voice.

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

And not one of them is forgotten before God.

f 1.306 R. Simeon ben Jachai standing at the mouth of his Cave (wherein he lay hid for the space of thirteen years) he saw a certain man catching of birds. And when he heard Bath Kol out of Heaven, saying, mercy, mercy, the birds escaped. But when he heard Bath Kol, saying, the pain of death, then was the bird taken. He saith therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A bird is not taken without God, much less the life of a man. This passage is also recited in Midras Tillen g 1.307, but the circumstances vary.

VERS. IX.

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

But he that denyeth me, &c.

COnsider whether in these words and in the following Verse our Blessed Saviour do not point at those two unpardonable sins, Apostacy or denying and renouncing of Christ, and Blasphemy, or the sin against the Holy Ghost. The first is called a sin unto death h 1.308. And so in truth and in the event is the latter too. I find them indeed con∣founded by some who discourse upon the sin against the Holy Ghost, when yet this dif∣ference may be observed, viz. that Apostacy cannot properly be charged on any▪ but who have already profest Christianity: but Blasphemy against the Holy Ghost was uttered by the Scribes and Pharisees at that time that they disowned and rejected Christ.

VERS. XIII.

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

That he divide the inheritance with me.

I. IN the titles of brethren this obtained amongst them, that as the eldest was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first born; so the younger was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simple, because without the title of first-born. It seems to be only two brethren here, betwixt whom the complaint is made, but which of them is the complainant, it is not so easie to determine. You will say, the younger most probably, because it is more likely that the first-born should wrong the younger, than the younger the first-born. And yet in that Court of Judica∣ture which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Court of, thou draw and I'll draw; the younger might be troublesome to the first-born, as well as the first-born to the younger. That matter was thus:

i 1.309 When a Father had bequeathed to his first-born and younger Son a servant and an un∣clean beast, which could not be parted in two, then saith the one to the other, do thou draw or I'll draw; that is, do thou redeem thy share or I will redeem mine. Now here the younger brother may be perverse, and as well hinder the redemption, as the first-born.

II. In the division of inheritances how many vexations and quarrels may arise, both reason and common experience do abundantly teach us. The Rabbins are very large up∣on this head, and suppose that great controversies may arise either from the Testament of the Father, or the nature of the inheritance, or the quality of the Sons; as if the younger Son be a Disciple of the Wise-men, and the elder not: if the younger be made a Proselyte, the elder a Gentile, &c. But in the instance now before us, the complaint or controversie is not about dividing, but about not dividing, because the first-born most probably would not gratifie the younger in that thing.

The Judges in that case was the Bench of the Triumviri, these were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Judges in the Controversie, and decreed concerning the right or equity of dividing: And either some were appointed by them, or some chosen by those between whom the cause depend∣ed, as arbiters in the case, and these were the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dividers, those that took care as to the equality of the division. Now we cannot easily suppose what should move this man to appeal to our Saviour as judge in this matter, unless either himself, or Brother, or both were of the number of his Disciples.

VERS. XIX.

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

Soul, take thine ease, eat, drink, &c.

k 1.310 WHen the Church is in distress, let not any man then say, I will go into mine house, and will eat and drink 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and peace be to thee O my soul. For if any one shall so do, it is written of him, behold joy, and gladness, staying Oxen, and killing

Sheep▪ eating flesh, and drinking wine: Let us eat and drink for to morrow we shall dye. But what follows? It was revealed in mine ears by the Lord of Hosts, surely this iniquity shall not be purged away from you till you dye. And what if he should so say and do, when the Church is not in distress?

VERS. XX.

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

This night shall thy soul be required of thee.

HOwever this following story hath something in it that may be laught at, yet hath it something in it that is serious enough. l 1.311 The Rabbins say: It fell out in the days of R. Simeon ben Chalaphta: that he went to a certain Circumcision and there feasted. The Father of the infant gave them old wine, wine of seven years old, to drink, and said▪ unto them, with this wine will I grow old in the joy of my Son. They feasted together till midnight. R. Simeon ben Chalaphta trusting to his own vertue, went out at midnight to go into the City: In the way he finds the Angel of death, and observes him very sad: Saith he to him, who art thou? He saith I am the messenger of the Lord: And why then (saith he) art thou so sad? He saith unto him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am sad for the speeches of those who say, I will do this or that e're long, though they know not how quickly they may be called away by death. That man with whom thou hast been feasting, and that bo••sted amongst you, with this wine I will grow old in the joy of my Son; behold the time draws nigh, that within thirty days he must be snatcht away. He saith unto him, do thou let me know my time: To whom he answered, over thee and such as thou art, we have no power: for God being de∣lighted with good works prolongeth your lives.

VERS. XXIV.

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

Neither Store-house nor Barn.

I Am mistaken if the Jerusalem Writers would not render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the Store-house where they laid up their fruits, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the Barn where they laid up their grain. It is commonly rendred the floor, but there it is meant the Barn floor. Our Saviour takes an instance from God feeding the Ravens. m 1.312 It is R. Solomon's remark: Our Rabbins observe that the Raven is cruel toward its young, but God pitieth them, and provides them flees that breed out of their own dung. Now the reason they give why the old ones are so unmerciful to their own young, is in Che∣tabboth n 1.313, where the Gloss thus explains the mind of the Gemarists speaking of the young ones 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both white and black: when they grow black, the old ones begin to love their young, but while they are all white they loath them.

In that very place there occurs this passage not unworthy our transcribing. There was a certain man brought before Rabh Judah, because he refused to provoide for his Chil∣dren: saith he to those that brought him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Dragon brings forth, and lays her young in the Town to be nourisht up. When he was brought to Rabh Chasda, he saith unto them, compel him to the door of the Synagogue, and there let him stand, and say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Raven seeks her young ones, but this Man doth not seek [or own] his Children: But doth the Raven seek her young ones? behold it is written, God feedeth the Ravens which cry unto him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This hath no difficulty in it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is said of them while they are white, that God feeds them, but that is said of them when they are become black, that the Raven owneth her young. But the Gloss hath it thus: It seems as if he with his own voice should cry out against himself and say, the Raven owneth her young. But there are those that expound it, as if the minister of the Synagogue should set him forth and proclaim upon him, the Raven acknowledgeth her young, but this man rejects his own Children. Tell it to the Church, Matth. XVIII. 17.

VERS. XXX.

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

The nations of the world, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is a very common form of speech amongst the Jews by which they express the Gentiles, or all other nations beside themselves. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have a peculiar propriety in Sacred Writ, which they have not in prophane Authors: so far that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath relation only to the Jewish ages, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the nations that are not Jewish. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. XXIV. 3. is meant, the end of the Jewish age, or world. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. I. 2. is before the Jewish world began; and hence it is that the world very often in the New Testament is to be understood only of the Gentile world.

VERS. XXXVII.

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

He will come forth and serve them.

o 1.314 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that serves at the table, goes about, while the guests sit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seems to denote the same thing here; unless it may referr to some such thing as this, viz. that the Master will pass by his dignity, and condescend to minister to his own Servants.

VERS. XXXVIII.

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

In the second watch, and in the third.

IN the very dead watches of all, at least if there be not a solecism in speech. At the first watch they went to bed, and the fourth watch, the time of getting up again came on: so that the second and the third watch was the very dead time of sleep.

VERS. XLVII.

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

Shall be beaten with many stripes.

THere was a stated number of stripes, and that was forty, beyond which no Male∣factor Condemned by the Judges to that punishment, ought to receive. Whence that passage p 1.315 seems a little strange. He that kills an Heifer, and afterward two of that Heifers Calves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let him be beaten with fourscore stripes. How so? fourscorce when they ought not to exceed above forty? q 1.316 They might not exceed that number for one single crime: but if the crime was doubled, they might double the punishment. And it may be a question whether they did not double their accusations upon St. Paul, when they multiplied their stripes, he himself telling us that five times he had received forty stripes save one r 1.317

But did every one that was adjudged by the Court to stripes, did they always receive that number exactly of thirty nine? no doubt the number was more or less according to the nature of the crime. Which seems to be hinted in s 1.318 Pesachin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that eateth the Potitha (some creeping thing of the Sea) let him be beaten with four stripes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that eateth a Pismire, let him be beaten with five. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that eateth an Hornet, let him have six. If this be the sense of the words, then here may arise a question with what kind of scourge they were beaten? if with that scourge of three cords that was used when they gave nine and thirty stripes, repeating their strokes by a scourge of three cords thirteen times, how then could they inflict four or five stripes with such a scourge as that was?

But as to the number of stripes which the master might inflict upon his slave, that was not stated, but left to the pleasure of the master, according to the nature of the crime: which seems hinted at in these words of our Saviour, and in the following rule amongst the Jews, some kind of measure still being attended to.

t 1.319 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is allowed to deal with a Cananite (that is, a Gentile) slave with severity. But though this is de jure, yet there is a law of mercy, and rule of wis∣dom, that a man should be gentle, pursuing righteousness, not making the yoke heavy upon his servant, lest he afflict him.

VERS. XLIX.

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

And what will I, if it be already kindled?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What will I, seems to be used after the manner of the Schools, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What do I say? is the same with, I do say this. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What do I decree or approve? is the same with, this I do decree or approve. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, What will I? is the same with, this I will. Thus in these words of our Saviour, What will I if it be already kindled? the meaning is, this I will, that it be already kindled. Now what kind of fire this was, which he would have already kin∣dled, he himself explains Vers. 51. and so on.

CHAP. XIII.

VERS. I.

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

Of the Galileans.

IF this report concerning the Galileans was brought to our Saviour immediately after the deed was done, then was this Tragedy acted by Pilate, a little before the Feast of Dedication, for we find Christ going toward that Feast, Vers. 22. But the time of this slaughter is uncertain; for it is a question whether they that tell him this passage, relate it as news which he had not heard before, or only to draw from him his opinion concerning that affair, &c.

It is hotly disputed amongst some, as to the persons whom Pilate slew. And

I. Some would have them to have been of the Sect of Judas the Gaulonite, and that they were therefore slain because they denied to give tribute to Caesar. He is called in∣deed Judas of Galilee a 1.320, and there is little doubt but that he might draw some Galileans into his opinion and practise. But I question then, whether Christ would have made any kind of defense for such, and have placed them in the same level with these upon whom the Tower of Siloam fell, when it so plainly appears that he taught directly contrary to that perverse Sect and Opinion. However, if these were of that Sect (for I will not contend it) then do these who tell this to our Saviour seem to lay a snare for him, not much unlike that question they put to him: Is it lawful to give tribute to Caesar or no?

II. There is one that confounds this story with that of Josephus b 1.321 which he relates from him thus abbreviated, In Galiaea autem, &c. In Galilee there were certain Samari∣tans, who being seduced by a notorious Impostor, moved Sedition at Mount Gerizzim (where this Cheat promised them to shew them the sacred Vessels, which he falsly told them had been hid by Moses in that place.) Pilate sending his forces upon them supprest them, the greater of them were taken and adjudged to death * 1.322. I admire how this learned man should de∣liver these things, with so much confidence as even to chastise Josephus himself for his mi∣stake in his computation of the time for this story, concluding thus, cum revera tamen caedes, &c. When indeed this slaughter made upon the Samaritans by Pilate, seems to be that very slaughter of the Galileans, mentioned by St. Luke, Chap. XIII. 1.

Whereas in truth Josephus mentions not one syllable either of Galilee or Sacrifice, or the Galileans, but Samaritans: and it is something a bold thing to substitute rebelling Samaritans in the place of sacrificing Galileans. Nor is it propable that those that tell this matter to our Saviour, would put this gloss and colour upon the thing while they related it.

III. The feud and enmity that was between Pilate and Herod c 1.323 might be enough to incense Pilate to make this havock of the subjects of Herod.

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

Whose blood Pilate mingled.

d 1.324 David swore to Abishai, As the Lord liveth, if thou touch the blood of this righteous man [Saul] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will mingle thy blood with his blood. So Pilate min∣gled the blood of these sacrificers, with the blood of those sacrifices they had slain. It is remarkable that in Siphra e 1.325 the killing of the sacrifices may be well enough done, by strangers, by women, by servants, by the unclean, even those Sacrifices that are most holy, provided that the unclean touch not the flesh of them. And a little after, At the sprinkling of the blood the work of the Priest begins, and the slaying of them may be done by any hand whatever.

Hence was it a very usual thing for those that brought the Sacrifice to kill it them∣selves: and so probably these miserable Galileans were slaughtered, while they themselves were slaying their own sacrifices. For it is more likely that they were slain in the Tem∣ple whiles they were offering their sacrifices, than in the way, whiles they were bringing them thither.

VERS. IV.

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

On whom the of Tower in Siloam fell.

THE pool of Bethesda was the pool of Siloam and from thence all that adjacent part of the City is denominated Siloam. And therefore it is left doubtful whether this Tower were built over the Pool, that is over the porches of the Pool, or stood something remote from it, in those parts that yet bore the name of Siloam. And if the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not determine the matter, we must continue still in doubt. Will Gram∣mar permit that that article should be prefixed to that part of the City? It is certain that the very Pool is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, f 1.326 The Pool of Siloam. So that I conceive this Tower might be built over the Portico's of the Pool, and might overwhelm those eighteen men while they were busied about purifying themselves (and so this event falls in the more agreeably with that of the Galileans) or as they were expecting to be healed at the troubling of the waters; For it is very uncertain at what time this Tower fell.

VERS. VII.

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

Behold, these three years I come, &c.

THere was no Tree that was of a kind to bear fruit might lightly and upon every small occasion be cut down, that law providing against it in Deut. XX. 19, 20. where the Pesikta observes that there is both an affirmative, and also a negative command, by which it is the more forbidden that any Tree of that kind should be cut down unless up∣on a very indispensible occasion. g 1.327 Rabb saith, cut not down the Palm that bears a cab of dates. They urge, and what of the Olive, that that should not be cut down? If it bear but the fourth part of a cab. R. Chaninah saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 My Son Shibchah had not died had he not cut down a Fig-tree before its time.

VERS. VIII.

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

I will dig about it and dung it.

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

b 1.328 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They dung it and dig it, &c. The Gloss is, They lay dung in their Gardens to moisten the earth: they dig about the roots of their trees, they pluck up the suckers, they take off the leaves, they sprinkle ashes, and they smoke under the trees to kill worms.

VERS. XI.

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

Having a spirit of infirmity.

I. THE Jews distinguish between Spirits, and Devils, and good Angels. i 1.329 All things do subserve to the Glory of the King of Kings the Holy blessed one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even Spirits 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, also Devils 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also ministring Angels.

The difficulty is, in what sense they take spirits, as they are distinguisht from Angels and Devils, when it is probable they did not mean humane souls. But these things are not the business of this place.

II. Therefore as to this phrase in St. Luke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spirit of infirmity. Let us begin our enquiry from this passage: k 1.330 It is written, if I put the plague of Leprosie in an house of the land of your inheritance. l 1.331 R. Judah saith, this foretells such plagues to come upon them. R. Simeon saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He excepts those violent plagues that do not render a man unclean. Where the Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If those plagues come by the insufflation of the Devil, which do not defile the man. And the Gemara a little after, Rabba saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he excepts the plagues of spirits. Rabh Papa saith, he ex∣cepts the plagues of inchantments. Where the Gloss again hath it, Those plagues which are inflicted by the insufflation of the Devil, not by the hands of men.

1. You see therefore first, that it was a most received opinion amongst the Jews that diseases or plagues might be inflicted by the Devil. Which is plain also from the Evan∣gelists, because our Saviour in this very place tells us that the bowing together of this Woman, was inflicted upon her by Satan.

2. They conceived further that some diseases were inflicted that were unclean, and some that were not unclean. The unclean were the Leprosie, Issues, &c. Not unclean were such as this Woman's infirmity, &c.

III. They distinguish betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an evil spirit, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an unclean spirit. Not but they accounted an unclean spirit ill enough, and an evil spirit to be unclean enough, but that they might distinguish the various operations of the Devil, as also con∣cerning the various persons possest and afflicted by him.

1. They acknowledged that evil Spirits might inflict diseases. m 1.332 Whomsoever either the Gentiles, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evil spirits drive [i. e. beyond the bounds of the Sabbath.] Where the Gloss is, The evil spirit is the Devil that hath entred into him, disturbs his in∣tellectuals, so that he is carried beyond the bounds. But Rambam saith, They call all kind of melancholy an evil spirit. And elsewhere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an evil spirit, i. e. a disease.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The unclean spirit, amongst them was chiefly and more peculiarly that Devil that haunted places of burial, and such like, that were most unclean. n 1.333 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The unclean spirit, i. e. the devil that haunts burying places. Thither the Necromancer betook himself (as the Gemara hath it, which I have also quoted in ano∣ther place) and when he had macerated himself with fasting, he lodgeth amongst the Tombs, to the end that he might be the more inspired by the unclean spirit. Nor is it much other∣wise (as they themselves relate it) with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Python, or prophesying spirit. For the Rabbins deliver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Python is he that speaks be∣tween the parts. The Gloss is, He that raiseth a dead person, and sits between the parts of the bones, &c.

Hence that reason of our conjecture, concerning that demoniack, Luke IV. 33. that he was either a Necromancer, or Pythonist, taken from that unusual way expressing it which is there observable, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having an unclean spirit, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having an unclean devil; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having a spirit of an unclean devil.

There were therefore two sorts of men, whom they accounted under the possession of an unclean spirit, in their proper sense so called. Those especially who sought and were ambitious to be inspired of the devil, amongst tombs and unclean places: And those also who being involuntarily possessed by the Devil, betook themselves amongst Tombs and such places of uncleanness, And whether they upon whom the Devil inflicted unclean diseases should be ranked in the same degree, I do not determine. There were others who were not acted by such diabolical furies, but afflicted with other kind of diseases whom they accounted under the operation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of an evil spirit of disease or infir∣mity. Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of uncleanness, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of infirmity. And perhaps the Evan∣gelist speaks according to this Antithesis: that this Woman had neither a spirit of un∣cleanness, according to what they judged of a spirit of uncleanness, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a disease of uncleanness, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a spirit of infirmity.

VERS. XV.

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

Doth not each one of you on the Sabbath day loose his Ox?

THAT disceptation in Schabh. o 1.334 doth attest this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how far a beast going forth. Where it is very much cautioned that the beast be not brought out on the Sabbath day carrying any thing upon him that might be a burden not permitted to be born on that day. They allow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that a Camel be led out with an Halter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Horse with a Collar, &c. that is, when they are led out either to pa∣sture or watering. Nay the Gloss upon the place adds, That they may lead out the Horse to the water, that he may dip the Collar in the water if the Collar be unclean.

To this may be referred that abstruse and obscure rule p 1.335 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning the building of mounds about a spring that belongs to a private man with that art, that the beast being led thither to watering on the Sabbath day, shall not go out of the place that is of common right.

q 1.336 It is not only permitted to lead the beast out to watering on the Sabbath day, but they might draw water for him, and pour it into troughs, provided only that they do not carry the water and set it before the beast to drink, but the beast come and drink it of his own accord.

VERS. XXIII.

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

Are there few that be saved?

THIS question, Lord are there few that be saved? when it was a received opinion amongst the Jews, that all Israel should have their part in the world to come, makes it doubtful, whether it was propounded captiously, or meerly for satisfaction.

This very matter is disputed amongst the Doctors. r 1.337 Therefore hell hath enlarged her self, and opened her mouth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beyond the statute. s 1.338 Resh Lachish saith, this is for him who forsaketh one statute. (The Gloss is, He that leaves one statute unobserved, shall be condemned in hell.) But R. Johanan saith, Their Lord will not have it so as thou sayest concerning them. (The Gloss is, He will not have thee judge so concerning Israel.) For the sense is, Although a man have not learnt but one statute only, he shall escape Hell. It is said, t 1.339 It shall come to pass that in all the land, saith the Lord, two parts of it shall be cut off, and dye, and the third part shall be left. Resh Lachish saith, The third part of Shem. R. Johanan saith unto him, Their Lord will not have it so as thou saist concerning them, for it is the third part of Noah. It is said, u 1.340 I will take you, one of a City and two of a Tribe▪ Resh Lachish saith, These words are to be understood in the very letter. R. Johanan saith unto him, Their Lord will not have it so as thou sayest concerning them, but one of a City shall expiate for the whole City, and two of a family for the whole family. It is said, I will take them for my people, and it is said, I will bring you into the land. He compares their going out of the land of Egypt, with their coming in to their own land: Now how was their coming in into the land of Canaan? There were only two persons of threescore Myriads that entred in. Rabba saith, So also shall it be in the days of the Messiah. A man would hardly have expected such ingenuity from a Jew, as we here meet with in Resh Lachish and Rabba.

VERS. XXXII.

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

Tell that Fox.

I Conceive, our Saviour may allude here to the common Proverb: x 1.341 The Brethren of Joseph fell down before his face and worshipped him, saith R. Benjamin bar Japheth. Saith R. Eliezer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is what is commonly said amongst men. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Worship the Fox in his time. (The Gloss is, In the time of his prosperity.) But go you, and say to that Fox, however he may wallow in his present prosperity, that I will never flatter him, or for any fear of him desist from my work, but behold I cast out devils, &c.

VERS. XXXIII.

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

It cannot be that a Prophet should perish, &c.

y 1.342 A Tribe, nor false Prophet, (such an one they accounted the Holy Jesus) nor an High-Priest, can be judged, but by the bench of seventy one. Rambam upon the place as also the Gemara. We know that a false Prophet must be judged by the Sanhedrin, from the parity of the thing: for so is judged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a rebellious Judge.

Now as to the judgment it self these things are said: z 1.343 They do not judge him to death, in the Court of Judicature that is in his own City, nor in that that is at Gabneh, but they bring him to the great consistory that is at Jerusalem, and reserve him to one of their Feasts, and at their Feast they execute him, as it is said: All Israel shall hear, and shall fear, and do no more so.

VERS. XXXV.

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

Ye shall not see me until the time come when ye shall say, Blessed is he, &c.

THere was a time (I confess) when I apprehended no difficulty at all in these words, but now (which may seem a Paradox) my old eyes see better than my younger ones did, and by how much the more I look into this passage, by so much the more ob∣scure it appears to me.

I. What sence must that be taken in, ye shall not see me? when as after he had said this, (at least as the words are placed in our Evangelist) they saw him conversant amongst them for the space of three months and more: particularly and in a singular manner, in that august triumph, when riding upon an Ass, he had the acclamations of the people in these very words, Blessed is he that cometh, &c. one might therefore think, that the words have some respect to this very time and action; but that in St. Matthew these words are repeated by our Saviour after this triumph was over. a 1.344

Christ is now at Jerusalem at the feast of Dedication; at least that feast was not far off, for we find him going to it, ver. 22. so that this exposition of the words looks fair enough; ye see me now, but henceforward ye shall see me no more, until ye shall say,

Blessed is he that cometh in the name of the Lord: which very thing was said in that triumph of his. But what shall we say then to that of St. Matthew, that these very words are reci∣ted sometime after he had receiv'd these acclamations from the people? I would hardly believe with the Learned Heinsius, that the words in St. Matthew are not set in their pro∣per place, but the series of the History is transpos'd: I would rather think our Saviour meant not an ocular seeing him, but spoke it in a spiritual and borrow'd sense; viz. in that sense wherein the Jews were wont to use the word seeing, when they spake of seeing the Messiah, the days of the Messiah, and the consolation of Israel: that is, of partaking and enjoying the comforts and advantages of the Messiah, and of those days of his. So that our Saviours meaning may seem to be this, Ye shall from hence forward enjoy no benefit from me the Messiah, till ye shall say, Blessed is he that cometh, &c. For it is worthy our enquiry whether Christ ever after these words of his did endeavour so to gather the chil∣dren of Jerusalem together, that the City might not be destroy'd, and the whole Nation cast off. He did indeed endeavour to gather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the remnant according to the election of grace, but did he ever after this, labour that the place and Na∣tion might be preserv'd? As to these it is argument enough that he had given them whol∣ly over in his own mind, in that here, and in St. Matthew he did in such precise terms denounce the ruin of Jerusalem, immediately before he utter'd these words. I had rather therefore than admit any immethodicalness in St. Matthew, expound the passage to this sense, From hence forward ye shall never see the consolations of Messiah, nor have me any ways propitious amongst you, endeavouring at all the preservation of your City or Nation from ruin, till ye shall say, Blessed is he that cometh in the name of the Lord.

II. But then here ariseth as great a difficulty about the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till, that is, whether it concludes them, that in time they will say and acknowledg it, or whether it excludes and denies that they ever shall, for who knows not how different and even contrary a force there is in this word until? Occupy till I come b 1.345. Here it concludes that he will come a∣gain. This iniquity shall not be forgiven you till you die c 1.346. There their forgiveness is excluded for ever. And indeed the expression in this place looks so perfectly two ways, that he that believes the conversion of the Jewish Nation as a thing that must come to pass, may turn it to his side; he that believes the contrary, to his.

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

Blessed is he that cometh in the name of the Lord.

ALthough a more intimate weighing of these words will not very much help in de∣termining the force of this word until in this place: yet will it probably afford us some light into the whole clause.

The words are taken out of Psal. CXVIII. 26. and were sung in the great Hallel. So that I will beg the Readers leave to digress a little in search of this usage, especially as to those words that are now in hand.

I. The great Hallel was the recitation of Psalms CXIII. CXIV. CXV. CXVI. CXVII. CXVIII. upon every feast, in every family or brotherhood. The Hymn that our Saviour* 1.347 with his Apostles sung at the close of the Passover d, was the latter part of this Hallel.

II. Every one indeed was of right bound to repeat it intirely in his own person. But seeing it was not every one's lot to be so learned or expedite as that came to, there was one to recite it in the stead of all the rest, and they after him made some responsals. This went for a maxim amongst them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he hear, 'tis as if he responded. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he hear, though he do not answer, he performs his duty; the mean∣ing is, if any be so unskilful that he can neither recite himself, nor answer after another that doth recite, let him but hear attentively, and he doth as much as is required from him.

III. There was a twofold way of responding according to the difference of persons re∣citing. If an elder, or master of a family, or one that could fitly represent the whole Con∣gregation, should recite or lead in singing; then the rest repeat no other words after him except the first clause of every Psalm; and as to all the remainder they answer'd verse by by verse Allelujah. For the action of him that represented them, and led up in singing, a∣vail'd for those that were represented, especially they having testify'd their consent by answering Allelujah. He was a dunce indeed that could not answer so far amongst the rest.

IV. But if there wanted such an elder so well skill'd in reading or reciting, that it be∣came necessary for a servant or woman, or some more skilful boy to lead up, then let* 1.348 us hear what they did in that case. e If a servant or woman, or boy should lead in singing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every one in the Congregation recites those very words which he had said. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If a more antient person, or one of greater note do sing or read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they answer after him Hallelujah Now the reason why the words recited

by a servant, Woman, or Boy, should be repeated after them Verbatim, was this, be∣cause such an one was unfit to represent a Congregation, and his action could not avail for the rest, so that it behoved every person to recite singly for himself, that he might perform his duty.

V. When they came to the words now in hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Blessed be he that cometh in the name of the Lord, if it be a boy or a servant that is the praecentor: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He saith, Blessed be he that cometh, and the rest answer, in the name of the Lord. And this is that for which I have so long ventured up∣on the Reader's patience, that he may observe what is done differently from the rest, when this clause is recited. It is cut in two, which is not done in others. And the first words are not repeated after the praecentor, as they are in other clauses. And whe∣ther this custom obtained only in families where servants or boys led up in singing, we may judge from this following passage.

f 1.349 They askt R. Chaijam bar Ba, how doth it appear, that he who heareth, and doth not answer, perform his duty? From this saith he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that we see the greatest Rabbins standing in the Synagogue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they say blessed be he that cometh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they answer, in the name of the Lord, and they both perform their duty. Midras Tillin leaves these last words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wholly out. For so that hath it: The men of Jerusalem say from within, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 save us now O Lord we beseech thee. The men of Judea say from without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prosper us now Lord we beseech thee. The men of Jerusalem say from within, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blessed be he that cometh; and the men of Judea say from without, we have blessed you out of the house of the Lord.

I will not confidently assert that these men had any ill design when they thus man∣gled this famous clause; but surely there is at least some ground of suspition, that they hardly referr the words to the right object. R. Solomon assuredly doth not. For, so it ought to be said (saith he) to those that bring their first-fruits, and go up to the Feasts.

1. To come, is oftentimes the same with them as to teach; g 1.350 If any one shall come in his own name, him ye will receive: i. e. If any one shall teach. And so it is frequently in the Jerusalem Talmud, concerning this or the other Rabbin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he came, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he cometh. Which if it be not to be understood of such an one teaching, I confess I am am at a loss what it should mean else.

2. Those Doctors did not come and teach in the name of the Lord, but either in their own name, or in the name of the traditions of some Father. Hence nothing more fa∣miliar with them, than, R. N. in the name of R. N. saith: as every leaf, I may say al∣most every line of their writings witness. If therefore by cutting short this clause, they would be appropriating to themselves the blessing of the people, whom they had taught to say, Blessed be he that cometh, letting that slip, or omitting what follows, in the name of the Lord; they do indeed like themselves, cunningly lying at catch and hunting after ••ame and vain-glory.

Let the Reader judge whether Christ might not look this way in these words. How∣ever, I shall not scruple to determine that they shall never see the Messiah, as to any ad∣vantage to themselves, till they have renounced the Doctrines of coming in their own name, or in the name of the Traditions of their Fathers, embracing his Doctrine who is come in the name of the Lord. Which whether they shall ever do or no, let him de∣termine, who can determine whether that Nation shall ever be converted.

CHAP. XIV.

VERS. 1.

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

To eat bread on the Sabbath day.

THE Jews tables were generally better spread on that day than on any others: and that as they themselves reckoned, upon the account of Religion and Piety. I have spoken to this elsewhere; take here a demonstration. a 1.351 Rabba bar Rabh. Honna went to the house of Rabba bar Rabh. Nachman. He set before him three measures of rich cake; to whom he, how did you know of my coming? the other answered is there any thing more valuable to us than the Sabbath? The Gloss is: we do by no means preferr thee be∣fore the Sabbath. We got these things ready in honour of the Sabbath, not knowing any thing of thy coming.

Rabh, Abba bought flesh of thirteen Butchers for thirteen staters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and paid them at the very hinge of the door. The Gloss tells us, That he bought of thir∣teen Butchers that he might be sure to taste the best, and before they could come that should bring the flesh, he had gotten his money ready for them, and paid them at the very gate, that he might hasten dinner: and all this in honour of the Sabbath day.

R. Abhu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sate upon an Ivory throne, and yet blew the fire. That was toward the cooking of his dinner, in honour of the Sabbath. It ought not to be passed by without observation that Christ was at such a dinner, and that in the house of a Pharisee, who doubtless was observant enough of all Ceremonies of this kind.

VERS. III.

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

It is lawful to heal on the Sabbath day?

A Jew will be ready to cavil against the truth of the Evangelists, upon the occasion of this and such like questions they report from our Saviour. What need had he (will such an one say) to ask this question, when he could not but know, that in dan∣ger of life it was permitted them to do any thing toward the preservation of it: Nay, where there was no imminent danger, they were allowed to apply Medicines, Plasters, &c. especially, which I must not omit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to apply leven even in the time of Passover, to a Gumretha b 1.352, some very burning distemper.

This is all true indeed, and this no doubt, our Saviour understood well enough, but withal, he could not but observe, with how ill an eye they lookt at him, and would not allow that in him, which was lawful in another man. He was always accused for healing on the Sabbath day, which, whiles he did it with a word speaking, he could not violate, so much, as even their own Canons permitted him; And wherefore then should they accuse him? In mere hatred to his person and actions. There are two little stories we meet with in places quoted before, which perhaps may serve in some measure to il∣lustrate this matter.

The Grandchild of R. Joshua ben Levi had some disease in his throat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There came one and mumbled to him in the name of Jesus the Son of Pandira, and he was restored.

Here we see the vertue and operation of Jesus not so utterly exploded, but they did allow of it.

When R. Eliezer ben Damah, had been bitten with a Serpent, and Jacobus Capharsamen∣sis came in the name of Jesus the Son of Pandirah to heal him, R. Ismael forbad it: And so the sick man died.

VERS. V.

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

Which of you shall have an Ass or an Ox fallen into a pit, &c.

IT being an undoubted maxim, That they must deal mercifully with an Israelite's goods: The Doctors in many things dispensed with the Sabbath for the preservation of a Beast c 1.353 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They do not play the midwives with a Beast that is bringing forth its young on a Feast-day, but they help it. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How do they help it? They bear up the young one, that it doth not fall upon the ground: They bring wine and spirit it into the nostrils, they rub the paunch of the damme, so that it will suckle its young.

d 1.354 A firstling if it fall into a ditch (on a Feast-day, or the Sabbath) let the Mumcheh look into it, and if there be any blemish in it, let him take it out and kill it: if not, let him not kill it. He draws it out however, that it might not be lost. And so they deal with other Beasts, only the Mumcheh, or he that is to try them for their blemishes, is not made use of.

VERS. VIII.

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

Sit thou not down in the highest room.

THEY were ambitious of the highest room in honour of their wisdom. e 1.355 There were three persons invited to a Feast, a Prince, a wise man, and an ordinary person: the wise man sate next to the Prince: being askt by the King why he did so? he answered, because I am a wise man. f 1.356 Janneus the King sitting at table with some of the Nobles of

Persia, Simeon ben Shetah that had been invited, placed himself betwixt the King and Queen, being asked why so? He answered, in the book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Ben Sirah it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exalt wisdom, and she shall exalt thee, and make thee to sit among Princes.

It is much such advice as this of our Saviour's that is given us in Prov. XXV. 7. upon which place we have this passage: g 1.357 R. Aquilah in the name of R. Simeon ben Azzai thus expounds it; go back from thy place two or three seats, and there sit, that they may say unto thee, go up higher, &c.

VERS. XVIII.

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

With one consent to make excuse.

A Very ridiculous, as well as clownish and unmannerly excuse this, if it grew to∣ward night, for it was supper time. A very unseasonable time to go see a piece of ground new bought, or to try a yoke of Oxen. The substantive therefore that should answer to the adjective 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I would not seek any other where than as it is included in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that the sense of it may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they began all for one cause to make excuse, i. e. for one and the same aversation they had to it.

VERS. XXIII.

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

Go into the high-ways and hedges.

INTO the high ways that he might bring in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the travellers: but who were those that were among the hedges? we have a parallel place, 1 Chron. IV. 23. These were the Potters. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Those that dwell in Ataim and Gader: But the vulgar, Habitantes in plantationibus & sepibus; dwell∣ing in Plantations and Hedges. To the same purpose R. Solomon, and Kimchi. They employed themselves in making pots, in planting, in setting hedges, and making mud-walls. The Targumist here is very extravagant. These are those disciples of the Law, for wose sake the world was made, who sit in judgment, and stablish the world, and their daughters build up the wast places of the house of Israel, with the presence of the Eternal King, in the service of the Law, and the intercalation of months, &c.

VERS. XXXIV.

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

But if the salt hath lost its Savour.

THIS hath a very good connexion with what went before. Our Saviour had be∣fore taught, how necessary it was for him that would apply himself to Christ and his Religion, to weigh and consider things before-hand, how great and difficult things he must undergo, lest when he hath begun in the undertaking, he faint and go back; he Apostatize and become unsavoury salt.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suits very well with the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which both signifies unsavoury and a fool. h 1.358 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Can that which is unsavoury be eaten without salt? i 1.359 Thy Prophets have seen for thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanity and that which is unsavoury. The Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vain things, and folly. k 1.360 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He gave not not that which is unsavoury to God. The Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He did not give folly to God.

CHAP. XV.

VERS. IV.

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

Ninety and nine.

THIS was a very familiar way of numbering and dividing, amongst the Jews, viz. betwixt one and ninety. I have given instances elsewhere, let me in this place add one more. a 1.361 Of those hundred cryes that a Woman in travail uttereth, ninety and nine of them are to death, and only one of them to life.

VERS. VII.

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

Which need no repentance.

HERE we are to consider the distinction commonly used in the Jewish Schools.

I. All the good, and those that were to be saved at last they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 just persons. [It is opposed to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wicked persons, as we may observe more than once in the first Psalm.] Hence this and the like passage very frequently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paradise is for the just. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Good things laid up for the just.

Let us by the way play a little with the Gemarists, as they themselves also play with the letters of the Alphabet, and amongst the rest especially the letterr 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsadi. b 1.362 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There is Tsadi that begins a word (or the crooked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and Tsadi that ends a word (or the steight 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) What follows from hence? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There is the just person that is crooked (or bowed down) and there is the just person that is erect (or streight.) Where the Gloss hath it, It is necessary that the man that is right and streight, should be bowed or humble, and he shall be erect in the world to come. Aruch acknowledgeth the same Gloss, but he also brings another, which seems of his own making. That there is a just person who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mild or humble; but there is also a just person who is not so. Let him tell if he can, what kind of just person that should be that is not mild or humble. But to return to our business.

II. They divide the just into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that are just and no more: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that are perfectly just. Under the first rank, they place those that were not always upright, but having lived a wicked and irreligious life, have at length betaken themselves to repentance and reformation. These they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Penitents. Un∣der the latter rank are they placed, who have been always upright, and never declined from the right way: These they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perfectly just, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 just from their first original. As also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy or good men, and men of good works. Such an one did he account himself, and probably was so esteem'd by o∣thers, that saith, these all have I kept from my youth. c 1.363 And such an one might 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that holy man be thought, d 1.364 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who never committed one trespass, all the days of his life: excepting this one misfortune that befel him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that once he put on the Phylacteries for his forehead, before the Phylacteries for his arms. A wondrous fault indeed! and what pity is it that for this one trespass of his life he should lose the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one perfectly holy. Yet for this dreadful crime is the poor wretch deprived of a solemn interment, and by this was his attonement made.

We meet with this distinction of just persons in Beracoth e 1.365 R. Abhu saith, in the place, where stand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Penitents, there do not stand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the perfectly just. This distinction also appeared both in the tongues and persons of those that were dancing in the Temple at the Feast of Tabernacles. f 1.366 Some of them said, blessed be our youth that have not made our old men ashamed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these were the holy, and men of good works. Others said, blessed be our old men, who have expiated for our youth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these were they who became Penitents.

This phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perfectly just persons, puts me in mind of that of the Apo∣stle g 1.367, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spirits of just men made perfect. Where (if I un∣derstand aright, the scope of the Apostle in the argument he is upon) he speaks of just men who are still in this life, and shews that the souls or spirits of believers, are made per∣fectly righteous by faith; contrary to what the Jews held, that men were compleat in their righteousness, by works, even bodily works.

Seeing those whom they accounted perfectly just, are termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men of works: so that perfectly just, and men of works were convertible terms, it may not be improbable

but the Essenes, or Essaei, may have there name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so that they might be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is workers, and by that be distinguisht from the penitents. But of that matter I will raise no dispute.

III. Now which of these had the preference, whether perfect righteousness to repen∣tance, or repentance to perfect righteousness, it is not easie to discern at first view, be∣cause even amongst themselves there are different opinions about it. We have a disputa∣tion in Beracoth, in the place newly cited, h 1.368 in these words. R. Chaiah bar Abba saith, R. Johanan saith, All the Prophets did not prophesie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unless for those that repent. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as for those that are perfectly just, eye hath not seen be∣sides thee O God i 1.369. But R. Abhu contradicts this, for R. Abhu saith, the penitent do not stand in the place where the perfectly just stand, as it is said, peace, peace to him that is far off, and to him that is near. k 1.370 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He names him that is far off first, and then he that is nigh. But R. Johanan, Who is he that is far off? He that was far off from transgressing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from his first original. And who is he that is nigh? He that was next to transgression but now is afar off from it.

These passages of the Talmud are quoted by Kimchi upon Isai. LVII. 19. and out of him by Drusius upon this place, but as far as I can perceive, very far wide from the mind of Kimchi. For thus Drusius hath it; R. David Isai. 57. 19. Hoc in loco, &c. In this place the penitent is said to be far off, and the just to be nigh; according to the antients: but he that is far off is preferred; whence they say, the penitents are better than the perfectly just. As if this obtained amongst them all as a rule or maxim, when indeed the words of Kimchi are these: He that is far off, that is, he that is far off from Jerusalem, and he that is near, that is, he that is near to Jerusalem—But their is a dispute in the words of our Rabbins about this matter, And some of them interpret it otherwise; for they expound him that is afar off, as to be understood of the penitent, and him that is near, as meaning the just; from whence they teach, and say, that the penitent are better than those that are per∣fectly just.

Some indeed that do so expound it, they say that those that are penitent are to be prefer∣red before those that are the perfectly just, but this was not the common and received opini∣on of all. Nay the more general opinion gave so great a preference to perfect righteous∣ness, that repentance was not to be compared with it. Hence that of R. Johanan, ap∣proved of by R. Chaijah the great Rabbin, that those good and comfortable things con∣cerning which the Prophets do mention in their prophesies, belong only to those who were sometimes wicked men, but afterwards came unto repentance; but they were far greater things that were laid up for perfectly just persons, things which had never been revealed to the Prophets, nor no prophetick eye ever saw, but God only; things which were indeed of an higher nature than that they could be made known to men; for so the Gloss explaineth those words of theirs.

In this indeed they attribute some peculiar excellency to the penitent; in that, al∣though they had tasted the sweets of sin, yet they had abandoned it, and got out of the snare; which it might have been a question whether those that are perfectly just would have done, if they had tasted and experienced the same. But still, they esteemed it much nobler, never to have been stained with the pollutions of sin, always to have been just, and never otherwise than good. Nor is it seldom that we meet with some in the Talmudists making their own perfection the subject of their boast, glorying that they have never done any enormous thing throughout their whole life: placing those whom they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy or good men, who were also the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perfectly just, placing them (I say) in the highest form of just persons.

IV. After all this therefore judge whether Christ spoke simply or directly of any such persons (as if there were really any such) that could need no repentance; or rather whe∣ther he did not at that time utter himself according to the common conceptions that na∣tion had, about some perfectly just persons, which he himself opposed. And this seems so much the more likely by how much he saith, I say unto you, as if he set himself against that common conceipt of theirs: And that example he brings of a certain person that needed no repentance, viz. the prodigal's Brother, savours rather of the Jewish Do∣ctrine, than that he supposed any one in this world perfectly just.

VERS. VIII.

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

A Woman lighted a Candle.

THere is a parable not much unlike this in Midras Schir, l 1.371 R. Phineas ben Jair expoundeth. If thou seek wisdom as silver, that is, If thou seek the things of the Law as hidden treasures—A Parable. It is like a man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who if

he lose a stone, or ornament in his house, he lighteth some Candles, some Torches, till he find it. If it be thus for the things of this world, how much more may it be for the things of the world to come.

VERS. XI.

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

A certain man had two sons.

IT is no new thing so to apply this parable, as if the elder Son denoted the Jew, and the younger, the Gentile. And indeed the elder son doth suite well enough with the Jew in this, that he boasts so much of his obedience, I have not transgressed at any time thy Commandment: as also, that he is so much against the entertainment of his Brother, now a penitent. Nothing can be more grievous to the Jews, than the reception of the Gentiles.

VERS. XIII.

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

He wasted his substance with riotous living.

OUght not this Prodigal to be looked upon as that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stubborn and rebel∣lious son, mentioned Deut. XXI. 18? by no means, if we take the judgment of the Sanhedrin it self. For according to the character that is given of a stubborn and re∣bellious son in Sanhedrin.m 1.372 Where there is a set discourse upon that subject, there can hardly be such an one found in nature as he is there described. Unless he steal from his Father and his Mother, he is not such a Son: Unless he eat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 half a pound of flesh, and drink half a log of wine, he is not such a Son. If his Father or Mother be lame or blind, he is not such a Son, &c. Half a pound of flesh? It is told of Maximin, that he drank frequently in one day a Capitoline bottle of wine: and eat forty pounds of flesh: or as Cordus saith, threescore.n 1.373

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 1.374 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 1.375 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 1.376 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 1.377 〈 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 1.378 He destroys his own house 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whoso heaps up to himself the Mam∣mon of falshoodh 1.379 To shed blood and to destroy souls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they may gain Mammon of falshood i 1.380

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* 1.381 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 1.382 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 1.383 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 1.384 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 1.385 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 1.386 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 1.387 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 1.388 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 1.389 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 1.390 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 1.391 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 1.392, 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 1.393. But what conceptions they have of Angels being present at the death of good men let us judge from this following passage.

y 1.394 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 1.395 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 1.396 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 1.397, 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 1.398, 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* 1.399 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 1.400 The day that Rabbi dyed, Rabh Adah bar Ahavah said by way of Prophesie, this day doth he sit in Abraham's bosom. f 1.401 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 1.402 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 1.403 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 1.404 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 1.405

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 1.406 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 1.407 〈 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 1.408 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 1.409 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 1.410 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 1.411. 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 1.412, 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.

CHAP. XVII.

VERS. II.

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

That a Mill-stone were hanged about his neck.

THERE is mention among the Talmudick Authors concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Ass-mill, and it is distinguisht from an Hand-mill. a 1.413 Whoso hireth an House of his Neighbour, he may build 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Ass-mill, but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Hand-mill.

To have a Mill-stone hanged about his neck, was a common Proverb. b 1.414 Samuel saith, it is a Tradition, that a man may marry, and after that apply himself to the study of the Law. But R. Johanan saith, No. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shall he addict himself to the study of the Law with a Mill-stone about his neck?

Suidas tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: when they drowned any in the Sea, they hung stones about their necks. And quotes that of Aristophanes:

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

Lifting him up, I'll plung him to the deep. * A Stone hung at his neck—

* For so Suidas takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and renders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Stone. But this Interpreter ingeniously remarks, that Suidas seems to have reached the place and meaning of the Poet; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not a Stone hung about the neck of him that is to be drowned in the Sea: but when he should have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hanging a Stone, he does by way of jest and beside all expectation, for laughters sake, say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hanging Hyperbolus; that is, a litigious fellow about his neck, whom for his pecu∣liar wickedness he would represent as the most burthensome thing that could be to all the Athenians, hanging about them like an heavy Stone that is hanged about the neck of one condemned to be drowned; one indeed that deserves that fate himself that he might no more vex and disturb the Commonwealth.

VERS. III.

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

Rebuke him.

THE Rabbins are not sparing in granting the lawfulness of repeating rebuke upon rebuke, but they are most sparing about forgiveness where any hath given an of∣fence. They allow from Levit. XIX. 17. that a man may rebuke an hundred times if there be any need for it; nay that it is the duty of a Disciple to rebuke his Master if occasion be c 1.415. But as to forgiving him that offends, they abuse the words of the Pro∣phet Amos I. 2. for three transgressions: and that of Job XXXIII. 29. Lo, all these

things worketh God three times with man, and teach that a man is not bound to forgive a forth trespass d 1.416.

VERS. VI.

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

As a grain of Mustard seed.

A Phrase greatly in use. Sometimes we have it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like a seed of Mustard. Sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like a grain of Mustard seed. Sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like a drop of Mustard.

When our Lord had been teaching his Disciples concerning charity toward their of∣fending Brother, they beg of him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, increase of Faith. Which words (saving that I would not wrong the Faith of the Apostles, as if they begged of their Master an increase of it) I would enquire whether they might not be put into some such sense as this: Lay down or add something concerning the measure of our Faith, as thou hast done concerning the measure of our Charity. Which therefore he doth in his following discourse.

VERS. VII.

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

Will say say unto him by and by—Go and sit down to meat?

SOme there were of old that were wont to do thus. e 1.417 The wise men of old were used to give their servant, something of every thing that they eat themselves. This was in∣deed kindly done, and but what they ought; but then it follows: They made their Beasts and their Servants take their meals before themselves. This was supererogation.

VERS. XI.

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

He passed through the midst of Samaria and Galilee.

IF it had been said through the midst of Galilee and Samaria, there had been no difficul∣ty, but being said through the midst of Samaria and Galilee: it raiseth that doubt to which I have formerly spoken, viz. whether through Galilee in this place ought not to be understood through Perea. The Syriack and Arabick seem to to have been aware of this difficulty; and therefore to accommodate the matter have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, through the midst, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 between: in which signification 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is very familiar in Greek Authors. So that the sense they seem to make of it, is this: That Jesus in his journey to Jerusalem took his way in the very extreme borders of Galilee and Samaria, i. e. that he went between the confines, and as it were upon the very brink of each Country, for a good way toge∣ther. He did indeed go to the Scythopolitan bridge, by which he passed over into Perea: but whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will allow of such a rendring, let the more skilful judge.

VERS. XII.

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

Ten men that were Lepers.

I. IT is provided by a Law in Levit. XIII. 46. That he that is a Leper shall dwell alone and without the Camp. How then came these ten to converse thus together? as also those four together, 2 Kings VII. 3.

f 1.418 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Other unclean persons must not live with him: i. e. Those that are unclean by other kind of defilements: which also is intimated by the Gemarists in these words: Shall those that have their issues, and those that are defiled by the dead, be sent out into one and the same place? The Text saith, They shall not defile their Camps, Numb. V. 3. to assign one Camp for these, and another for them.

The Lepers might be Conversant with Lepers, and those that had Issues with those that had Issues; but those that were under different defilements, might not converse promiscuously. Which confirms what I have conceived concerning the five Porches at the Pool of Bethesda, viz. That they were so framed and distinguished at first, that there might be a different reception for those that had contracted different kinds of defilements, and were there waiting to be cleansed in that Pool.

That there were certain places where they that were unclean by that Disease of the Leprosie were secluded, reason might perswade us: for it were an inhumane thing to cast

the Leprous out of the City, without any provision of a dwelling for them, but that they should always lie sub dio, and in the open air. Whether there was any such thing in this place, I will not determine. It seems as if these ten Lepers having heard of our Savi∣our's coming that way, were got but lately together to attend him there. For when the Seventy Disciples, had before hand openly proclaimed in all the places where he was to come, that he would come thither, it is easie to conceive in what infinite throng••, the sick and all that were affected with any kind of distemper would be crowding thither for a cure.

II. g 1.419 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Leper that transgresseth his bounds, let him receive forty stripes. Those that have their Issues, Men or Women if they transgress their limits, let them also receive forty stripes. Where the Gloss is, The limits for those that have their Issues, are the mountain of the House, or the Court of the Gentiles. For they are forbid to enter into the Camp of the Levites. The unclean are not excluded but from the Court: excepting those that have their Issues, and a Gonorrhea upon them, they are excluded even from the mountain of the house: and the Leper, who is excluded from the Camp of Israel, that is, from the City.

Now the Camp of Israel, out of which the Leper was to be excluded, they interpreted to be every City that had been walled from the days of Joshua. For (say they) Joshua sanctified the walled Cities with the holiness that was ascribed to the Camp of Israel; but he did not so to the rest of the Land, nor the Cities that had no walls. This was a Village and not such a City where these ten Lepers meet our Saviour; and if they were within this Village it was neither beyond the custom nor the rule, provided that they kept but their distance.

h 1.420 A Leper enters into the Synagogue: they make him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some Grates, or bounds, ten hands high, and four cubits broad: he enters the first, and goes out the last. The Gloss is, Lest they should be defiled that stand in the Synagogue, &c.

VERS. XX.

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

The Kingdom of God cometh not with observation.

THE Kingdom of God, or of Heaven hath especially a twofold distinct sense in the Holy Scriptures. In some places it signifies the propagation of the Gospel by the Messias, and his Followers, and that especially amongst the Gentiles: In other places it denotes the Messiah's victory and vengeance upon the Jews, the enemies of this Gospel. But in the Jewish Schools, this was their conceit of him: that when he came he should cut off all those Nations that obeyed not his, i. e. the Jewish Law; redeeming Israel from the Gentile yoke, establishing a Kingdom and Age amongst them, that should be crowned with all kind of delights whatever. In this they were miserably deceived, that they thought the Gentiles were first to be destroyed by him, and then that he himself would reign amongst the Israelites. Which in truth fell out just contrary, he was first to overthrow Israel, and then to reign amongst the Gentiles.

It is easie to conceive in what sense the Pharisees propounded that question, when the Kingdom of God should come? that is, when all those glorious things should be accom∣plished which they expected from the Messias? and consequently we may as well con∣ceive from the contexture of his discourse, in what sense our Saviour made his reply. You enquire when the Messias will come? His coming will be as in the days of Noah, and as in the days of Lot. For as when Noah entred the Ark, the world perisht by a deluge, and as when Lot went out of Sodom, those five Cities were overthrown, so shall it be in the day when the Son of Man shall be revealed. So that it is evident he speaks of the Kingdom of God in that sense, as it signifies that dreadful revenge he would e're long take of that provoking Nation and City of the Jews. The Kingdom of God will come, when Jerusalem shall be made like Sodom, vers. 29. when it shall be made a Carkass, v. 37.

It is plain to every eye that the cutting off of that place and Nation is emphatically called his Kingdom, and his coming in glory. Nor indeed without reason: For before he wasted the City and subverted that Nation, he had subdued all Nations under the Em∣pire and obedience of the Gospel; according to what he foretold, i 1.421 That the Gospel of the Kingdom should be preached in all the world, and then should the end (of Jerusalem) come. And when he had obtained his dominion amongst the Gentiles, what then re∣mained toward the consummation of his Kingdom and Victories, but to cut off his Ene∣mies the Jews, who would not that he should rule over them? Of this Kingdom of God he speaks in this place, not answering according to that vain apprehension the Pharisee had when he propounded the question, but according to the thing its self and the truth of it. There are two things he saith of this Kingdom.

1. That it comes not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not with observation. Not but that it might be seen and conspicuous, but that they would not see and observe it. Which security and supineness of theirs, he both foretells, and taxeth in other places once and again.

2. He further tells them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this Kingdom of God is with∣in you: you are the scene of these triumphs. And whereas your expectancies are of that kind, that you say, behold here a token of the Messias in the subduing of such a Nati∣on, and behold there in the sudbuing of another; they will be all in vain, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is within you. Within and upon your own Nation that these things must be done. I would lay the emphasis in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you, when commonly it is laid in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, within.

Besides, those things which follow, vers. 22. do very much confirm it that Christ speaks of the Kingdom of God in that sense wherein we have supposed it; they are spoken to his Disciples, that the days will come wherein they shall desire to see one of the days of the Son of Man, but shall not see it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The days of the Son of Man in the Jewish stile are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the days of the Messias: days wherein they promise them∣selves nothing but pleasing, prosperous, and gay enjoyments: and questionless the Pha∣risees put this question under this notion only. But our Saviour so applies the terms of the question to the truth, and to his own purpose, that they signifie little else but ven∣geance and wrath, and affliction. And it was so far from it, that the Jews should see their expected pleasures, that the Disciples themselves should see nothing but affliction, though under another notion.

CHAP. XVIII.

VERS. I.

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

And not to faint.

THE discourse is continued still, and this Parable hath its connection with the Chap. XVII. concerning Christ's coming to avenge himself upon Jerusalem. Which if we keep our eye upon, it may help us to an easier understanding of some more obscure passages that occurr in the application of this Parable. And to this doth the expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to faint, seem to have relation, viz. that they might not suffer their hopes and courage to languish and droop, upon the prospect of some afflictions they were likely to grapple with, but that they would give themselves to continual prayer.

VERS. II.

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

There was a certain judge, &c.

IF the scene of this Parabolical History must be supposed to have been amongst the Jews, then there would some questions arise upon it. 1. Whether this Judge were any way distinguisht from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Elder, or Presbyter: For the Doctors are forced to such a distinction from those words in Deut. XXI. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Elders and Judges: a 1.422 If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Judge, be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Elder, which the Babylonian Sotah b 1.423 approve of; then might it be enquired, whether it was lawful for one Elder to sit in judgment, which the Sanhedrin deny c 1.424. But I let these things pass.

The Parable propounded is of that rank or order that commonly amongst them the Jews had the title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and usually ended in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, when it is ar∣gued from the less to the greater. If that judge, the wickedest of men, being overcome by the endless importunity of the Widow, judged her cause, will not a just, merciful, and good God appear for his own much more, who continually solicite him?

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

Who feared not God, &c.

How widely distant is this wretch from the character of a just Judge? d 1.425 Although in the Triumviral Court, all things are not expected there which are requisite in the Sanhe∣drin; yet is it necessary that in every one of that Court, there should be this seven fold

qualification: Prudence, gentleness, piety, hatred of Mammon, love of truth, that they be beloved themselves, and of good report.

VERS. V.

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

Lest by her continual coming.

SO is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred by the Greek Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Job XIV. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou prevailest against him for ever. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.426. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the titles of Psalms is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which whether it be right∣ly rendred in finem, to the end, is a question.

VERS. VII.

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

Though he bear long with them.

SO 2 Pet. III. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: is long-suffering toward us: In both places the discourse is concerning the destruction of Jerusalem, and the times immediately preceding it: In which the Lord exercised infinite patience toward his elect. For in that slippery and unsteady state of theirs, when Apostacy prevailed beyond measure, and it was an hard thing to abandon Judaism, people were very difficulty gained over to the Faith, and as difficulty retained in it, when they had once embraced it. And yet after all this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 long-suffering and patience, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall he find Faith on Earth?

VERS. XII.

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

I fast twice in the week.

I. THERE were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fasts of the Congregation, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fasts of this or that single person. And both principally upon the account of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 afflicti∣ons or streights. e 1.427 These are the calamities of the Congregation for which they fast. Being besieged by Enemies, the Sword, Pestilence, an hurtful Beast, Locusts, the Caterpillar, Mil∣dew, Blasting, Abortions, Diseases, scarcity of Bread, Drought. f 1.428 As the Congregation Fasts upon the occasion of general calmities, so does this or that person, for his particular afflictions. If any that belong to him be sick, or lost in the wilderness, or kept in prison, he is bound to Fast in his behalf, &c.

II. g 1.429 The Fasts appointed by the Congregation by reason of general calamities, are not from day to day, because there are few that could hold out in such a Fast, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the second and fifth day of the week. On those days they assembled in their Synagogues to Publick Prayers: and to this I would refer that of Acts XIII. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they ministred before the Lord and Fasted; much rather than to the celebra∣tion of the Mass, which some would be wresting it to.

III. It was very usual for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the single person to devote himself to stated and repeat∣ed Fasts, for Religions's sake, even when there was no affliction or calamity of life to urge them to it. And those that did so, chose to themselves those very days which the Con∣gregation was wont to do, viz. the second and the fifth day of the week. h 1.430 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The single person that taketh upon him to fast, on the second and fifth day, and the second day throughout the whole year, &c.

Let me add this one thing further about these Fasts. R. Chasda saith, the Fast upon which the Sun sets, is not to be called a Fast. And yet they take very good care that they be not starved by Fasting, for they are allowed to eat and drink the whole night before the Fast. i 1.431 It is a Tradition. Rabbi saith, it is lawful to eat till day-light.

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

I give Tithes of all that I possess.

This Pharisee in the profession he maketh of himself imitates the profession he was to make that offered the first-fruits. k 1.432 I have brought away the hallowed things out of mine house, and given them to the Levite and to the stranger, to the Fatherless and to the Wi∣dow, &c. But tell me O thou Pharisee, dost thou thus strictly give Tithes of all things, out of an honest mind and pure justice, viz. that the Priest and Levite, and poor may have every one their own; and not rather out of mere fear and dread, because of that rule, He that eateth of things that are not tithed, is worthy of death l 1.433.

VERS. XIII.

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

And the Publican standing afar off, &c.

I. THAT the Israelites when they went into the Temple to put up their own private Prayers, went beyond the outward Court, or the Court of the Gentiles, into the Court of the Women, This amongst other things makes it evident, viz. That in that Court were placed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thirteen Eleemosynary Chests, into which they threw in their voluntary Oblations: which was done by the Widow with her two Mites in that place.

II. It is a question whether any person for his private praying, might come as far as the Gate of Nicanor, or the Court of Israel; much less, into the Court of the Priests, unless the Priests only. We read of our Saviour's being in the Court of the Gentiles, viz. in Solomon's Porch: and that he was in the Treasury, or the Court of the Women, but you will hardy find him at any time in the Court of Israel. And the negative upon their en∣trance into that Court is confirmed, at least if that rule avail any thing which we meet with in Hieros. Beracoth m 1.434. R. Joshua ben Levi saith, he that stands to pray, i•• is necessary that he first sit down, because it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blessed are they that sit in thy house. Now it was lawful for no person to sit down in that Court, but the King only.

III. That therefore this Publican stood so much further off while he prayed, than the Pharisee, was probably more from his humility, than any necessity that lay upon him so to do. For though the Heathen and Publican go together, in those words of our Saviour, Let him be unto thee as an Heathen and Publican, yet it is a question whether the Publicans if they were Jews, were bounded to the outward Court only, as the Hea∣thens were.

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

He would not lift so much as his eyes up to Heaven.

What needed this to have been added, when this was the very rule of praying, n 1.435 Let him that prayeth cover his head and look downward▪ o 1.436 The Disciple of the Wise men, when he stands praying, let him look downward. But were those of the Laity, or of the com∣mon people to do thus? If not, our question is answered: that this man (otherwise than the vulgar was wont) in deep humility, and a conscience of his own vileness, would not lift up his eyes. But if this was the usage of all in common, that whiles they were actually praying they must look downward; yet probably, in the time that they were compo∣sing themselves to prayer, they might be a little lifting up their eyes toward Heaven. p 1.437 If they pray in the Temple, they turn their faces toward the Holy of holies; if elsewhere, then toward Jerusalem. And it would be a strange thing if they were not to have their eyes toward Heaven at all; indeed when they began to pray, then they looked down∣ward.

VERS. XV.

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

But when his Disciples saw it, they rebuked them.

q 1.438 WIcked Israelites little ones shall not come into the world to come.—Wicked Hea∣thens little ones, all men confess, they shall not come into the world to come.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From what time is a little Child capable of the world to come? R. Chaijah, and R. Simeon bar Rabbi, one of them saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the time wherein he is born. The other saith, from the time that he can speak—Rabbona saith, from the time it is begot.—Rabh Nachman bar Isaac saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the time he is Circumcised: R. Meir saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the time that he can answer, Amen.

Whether this question was handled in the Schools or no in the times of the Apostles, it is very probable, they took this bringing of little Children to Christ ill, because (if they might be judges) they were not capable of the Kingdom of Heaven. And indeed our Savi∣our's answer to them seems to favour this conjecture of ours: Is it so indeed, that you suppose such as these unfit and uncapable? I tell you that of such is the Kingdom of God.

VERS. XIX.

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

Why callest thou me good?

I. FOR the better understanding our Saviour's sense and meaning in these and the following words, I would affirm (and who can argue it to the contrary?) That this man acknowledged Jesus for the true Messias.

1. This, several others did also, who as yet were not his Disciples: So those blind men when they call him the Son of David, Matth. XX. 30. not to mention others. And what reason can there be for the negative upon this man? especially when he appears to be a person of more than ordinary parts and accomplishments, not only from what he tells us of himself, but from that kind and affectionate reception he met with from Christ.

2. This was no vulgar or ordinary question he put here: What shall I do that I may inherit Eternal Life? For it seems plain that he was not satisfied in the doctrine of their Schools, about the merit of good works, and justification by the Law; but he thinks there is something more requisite toward the obtaining Salvation, because, after he had (as he tells us) performed this Law from his youth up, he yet enquireth further, what shall I do, &c. in which, that he was in earnest, our Saviour's behaviour toward him r 1.439 sufficiently testified: as also that he came to Jesus, as to no ordinary Teacher, to be in∣structed in this affair.

3. It was very unusual to salute the Rabbins of that Nation with this title. For however they were wont to adorn (not to say load) either the dead, or absent with very splendid Epithets, yet if they spoke to them whiles present, they gave them no other title than either Rabbi, or Mar, or Mari. If you turn over both the Talmuds, I am deceived if you once find either good Rabbi, or good Mar.

II. So far therefore is our Lord in these words from denying his God-head, that he rather doth as it were draw this person in, to own and acknowledge it. Thou seemest in thy very address to me, and the compellation thou gavest me to own me for the Messias, and dost thou take me for God too as well as man, when thou callest me good, seeing there is none good but God only? Certainly he saw something that was not ordinary in this man when it is said of him that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark X. 21. he loved him: i. e. he spoke kindly to him and exhorted him, &c. See 2 Chron. XVIII. 2. and Psal. LXXVIII. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they flattered him with their mouth. Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor is it an ordinary affection this young man seemed to have for the blessed Jesus, in that, he departs sorrowful from the counsel that had been given him: and that he had the person that had counsel'd him in very high esteem, appears in that he could not without infinite grief reject the counsel he gave him.

VERS. XXXI.

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

He took unto him the twelve.

THIS falls in with that of John XI. 7. Let us go into Judea. What? say they, into Judea again, where thou wast lately in so much danger? However he comes out and goes on, his Disciples following him wondring, and fearing the effects of it, Mark X. 32. He mentioned only at present his journey into Judea, to see Lazarus; but as they were going he foretells his progress to Jerusalem and what was to be done with him there. It is probable he was at Bethabarah when the message came to him that Lazarus was sick. And from thence, his way lying conveniently over the Scythopolitan Bridge, and so through part of Samaria, he chuseth the transjordanine way to the Fords of Jericho.

CHAP. XIX.

VERS. II.

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

Zaccheus.

THERE is mention of one of the same name Zacchai, a Father of a numerous Family, Ezr. II. 9. and about the time wherein our Zaccheus lived, there was one Zacchai the Father of Rabban Johanan, than whom there was hardly a more noted Rabbin in the whole Catalogue. This man brought up his Son Johanan in Mer∣chandise, wherein he had employed himself for forty years before he gave himself either to Letters, or Religion. From whence there might arise some conjecture, as if that Zacchai was this Zaccheus here mentioned, but that these two things make against it.

I. Because he was a Rabbin, or preferred to be one of the Elders, as the Author of Juchasin in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth, not without reason, conjecture. Now whereas the very employment of Publicans lay under so ill a name universally in that Nation, it is hardly credible that that should consist with the degree of Rabbin: to which I may add that that Zacchai was of a Priestly descent, and what a monster would that seem amongst them, a Priest and a Publican.

II. We may judge from the character of that Zacchai whether he did not live and dye a Jew as to his Religion, in every punctilio of it. a 1.440 R. Zacchai's Disciples asked him (where note, he bears the title of Rabbi) How dost thou attain to old age? He answered them, I did never in my whole life make water within four Cubits of the place of Prayer. I never miscalled my neighbour. I never let slip 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the consecration of a day. My Mo∣ther was a very old Woman, who once sold her Hair-lace, and bought wine with it for me to consecrate a day with. There is a Tradition; that when she dyed, she bequeathed to him three hundred Hogsheads of wine: and when he dyed, he bequeathed three thousand Hog∣sheads to his sons. The Gloss is: He that is constant in the consecration of a day, by the merit of that, obtains Wine.

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

Chief among the Publicans

A few things concerning the degree of Publicans.

I. The Lexicographer tells us, that they called those the greater Publicans, who re∣deemed at a certain fixed price the Tax and other Revenues of the Romans: these were commonly called the Deciarii.

b 1.441 These are persons not capable of giving any publick testimony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shep∣herds, Exactors, and Publicans. Upon which words R. Gaon hath this passage: The Rabbins do not exclude the Publicans, upon the account that they exact more than is appoint∣ed ••o them, for then they would be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exactors. But when the King lays a Tax upon the Jews, to be required of every one according t•• the proportion of their estates; these Publicans in whose power it is to value every one's Estate, will favour some in the miti∣gation of their Tax, and burden others beyond all measure.

III. There were Publicans (to omit those who collected the Taxes in every Town) who stood at Gates and Bridges, requiring Tribute of all Passengers, concerning whom we meet with something in Schabb. c 1.442 Where there is also mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the greater, and the lesser Publican. Concerning whom the Gloss speaks thus; Sometimes there is a greater Publican to whom it is very grievous to stand at the Bridge all the day long, he therefore substitutes an inferior, or lesser Publican. Let us take this story out of this same Tract d 1.443.

R. Judah, R. Joseh, R. Simeon and R. Judah ben Garis sitting together; R. Judah be∣gan and said, O how great are the works of this (Roman) Nation: they build Streets, and Bridges, and Bagnioes. R. Jose held his tongue, and said nothing: But R. Simeon ben Jochai answered and said, whatsoever they have built, they have built it for their own ad∣vantage—They have built Bridges that they might gain a Tolle by them. R. Judah ben Garis went and told this to the Roman Empire, who thus decreed: Let R. Judah who hath magnified the Empire be promoted. Jose that held his tongue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which I im∣agine ought to be rendred) Let him be banisht to Cyprus: And for Simeon that reproacht it, let him be killed. Simeon hearing these things betook himself into a Cave, and there lay hid with his Son for the space of thirteen years.

Now as to what order or degree amongst the Publicans, our Zaccheus held, it is nei∣ther easie nor tanti to determine it. The title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chief among the Publi∣cans, will hardly bear it, that he was one of those that received Toll or custom at Bridges, though even amongst those there were who had the title of the greater Publicans. He may rather be esteemed either of the first, or the second Classe of those I have already named. In either of those it was easier for him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to raise false accusation against any (which he chargeth himself with) than at the Bridge or so.

VERS. VIII.

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

The half of my goods I give to the poor.

I. A Distribution amongst the poor of those goods that had been ill got was necessary. In Sanhedrin e 1.444 there is a discourse of restitution, and distribution of dishonest gains, especially what wealth had been got by Merchandise of fruits of the seventh year which was forbidden. And this is the form of restitution. J. N. the Son of N. scraped up such a summ by the fruits of the seventh year, and behold I bestow it all upon the poor.

II. Alms were to be given to the poor out of wealth honestly acquired: but according to the rules and precepts of the Rabbins they were not bound to bestow above one fifth part. f 1.445 As to what help is to be afforded by Mammon, there is a stated measure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viz. a fifth part of his Mammon. No one is bound to give more than one fifth. And they say, That it is decreed in Usha, that a man should set apart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fifth part of his estate according to the command.

This fifth part was so stated and decreed, That, 1. so far they ought to go upon the account of a command. 2. No man is bound by the Law to go further. But, 3. He may do more, if he please, on his own accord. Which this Zaccheus did in a large and generous measure. The restitution of four fold for his Sycophancy agreed with the Law about theft.

VERS. IX.

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

This day is salvation come to this house.

IT is said Vers. 7. That they all murmured that Christ was gone to be guest with a man that is a sinner. What then did they think of the house it self that belonged to this sinner? Do we think they would enter in, when they despised any thing that be∣longed to Publicans? Perhaps that expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zaccheus stood and said, may seem to hint, that he came forth and stood talking with those that were with∣out doors and would not enter. However, if we well consider how meanly they ac∣counted of the house of a Publican, we may the easilier understand, what the meaning of that expression is, this day is salvation come to this house.

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

Forasmuch as he also is a Son of Abraham.

That is, say most, the Son of Abraham by Faith; which indeed is most true. But I doubt however, that this is not directly the sense of these words. For I question whether the Jews knew of any kind of relation to Abraham, but that which was according to the flesh, and by way of stock and off-spring. The Son of Abraham by Faith was a notion unknown and I scarce believe our Saviour would speak to them in an unintelligible dialect. To which we may add that if it had been said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former clause) we might the easilier have inclined to that sense and applied it to his conversion by which he was made a Son of Abraham by Faith. It would argue that his relation to Abraham was changed, and become other than what it was before, so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former clause argued the condition of the house altered: But whereas it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is, and not he is made a Son of Abraham, I would take it in the same sense with that, Chap. XIII. 16. This Woman being a Daughter of Abraham, that is, in the literal sense of it: as if he should say, Although you murmur, having this chief Publican in so much contempt and indignation, as if he was an accursed thing, yet is he of the seed of Abraham as well as you your selves. He is not an Heathen Publican, but an Israelite: and seeing the Son of Man cometh to seek and to save that which is lost, especially the lost sheep of the house of Israel, Salvation is come to his house this day, for he also is a Son of Abraham.

VERS. XI.

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

And because they thought that the Kingdom of God should immediately appear.

g 1.446 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The time draweth nigh that the Kingdom, of Heaven shall be revealed. We have observed elsewhere, that it was the Nations univer∣sal opinion, that that very time wherein Christ did appear, was the time wherein they expected the coming of Messiah, being so taught by the Prophesie of Daniel. Which however the more modern Jews would now indeavour to evade, as also other more il∣lustrious Predictions that concern our Jesus, yet were those times then more truly and more sincerely interpreted. Hence that conflux of Jews from all Nations to Jerusalem, Acts II. 5. And to this doth that in some measure attest which the Talmudists relate concerning the Paraphrast of the Prophets, that when he went about to paraphrase al∣so the Hagiographa or Holy Writings, he was forbidden by Bath Kol (a voice from Hea∣ven) saying, That he must abstain from that, for in those Books was the end of the Mes∣siah, viz. Dan. IX. 26.

VERS. XIII.

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

And delivered to them ten pounds.

THIS Parable of the pounds hath for the general the very same scope with that of the talents, Matth. XXV. That Noble-man or King that went into a f••r Coun∣try to receive for himself a Kingdom, is Christ in his Gospel going forth to call in the Gentiles to his obedience: returning, he cuts off the Nation of the Jews that would not have him to reign over them, vers. 27. And whiles they were now in expectation of the immediate revelation of the Kingdom of Heaven, and were dreaming many vain and senseless things concerning it; our Saviour by this Parable warns and admonisheth them, that he must not look for any advantage by that Kingdom who cannot give a good account of those Talents which God had committed to his trust and improvement.

h 1.447 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	A Talent is the value of sixty pounds.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	A pound is an hundred drachms.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	A drachm is six oboli.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	An obolus is six pieces of brass coin.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪	A brasi piece of coin is seven mites.

VERS. XLIV.

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

Because thou knewest not the time of thy visitation.

THE Masters dispute the reason of the laying wast of Jerusalem.

i 1.448 Abai saith, Jerusalem was not destroyed for any thing but the prophanation of the Sabbath—R. Abba saith, it was not destroyed for any thing but their neglect in reciting their Phylacteries Morning and Evening—Rabh. Menona saith, it was not destroyed for any thing but their not minding the bringing up of their Children in the School—Ulla saith, Jerusalem had not been destroyed, but for their immodesty one toward another—R. Isaac saith, it had not been destroyed, but that they equalled the inferior with the superior—R. Chainah saith, it had not been destroyed, but that they did not rebuke one another—R. Judah saith, it had not been destroyed, but that they contemned the Disciples of the wise men, &c. But Wisdom saith, Jerusalem was destroyed, because she knew not the time of her visitation.

All those great good things that were promised to mankind, were promised as what should happen in the last days, i. e. in the last days of Jerusalem. Then was the Messiah to be revealed k 1.449. Then was the Holy Ghost to be poured out l 1.450. Then was the Moun∣tain of the Lord to be exalted, and the Nations should flow in to it m 1.451. In a word, then were to be fulfilled all those great things which the Prophets had foretold about the coming of the Messiah, and the bringing in of the Gospel. These were the times of Jerusalem's Visitation, if she could have known it. But so far was she from that know∣ledge, that nothing was more odious, nothing more contemptible, than when indeed all these ineffable benefits were dispensed in the midst of her. Nor indeed were those times described before hand with more remarkable characters as to what God would do, than

they were with black and dreadful indications as to the perversness and obstinacy of that people. They were the best of times, and the worst generation lived in them. In those last days of that City were perillous times, 2 Tim. III. 1. Departing from the faith, 1 Tim. IV. 1. Scoffers of Religion, 2 Pet. III. 3. In a word, many Antichrists, 1 John II. 18. So far was Jerusalem, and the Nation of the Jews from knowing and acknow∣ledging the things that belonged unto their peace.

CHAP. XX.

VERS. I.

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

The chief Priests and the Scribes with the Elders.

SO it is in Mark XI. 27. but in Matth. XXI. 23. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Chief Priests and Elders of the people. Now the question is, who these Elders should be, as they are distinguisht, from the Chief Priests and the Scribes. The Sanhedrin consisted chiefly of Priests, Levites, and Israelites, although the original precept was for the Priests and Levites only. a 1.452 The command is, that the Priests and Le∣viies should be of the great Council, as it is said, thou shalt go unto the Priests and Levites: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but if such be not to be found, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 although they were all Israelites, behold, it is allowed.

None will imagine that there ever was a Sanhedrin, wherein there were Israelites only and no Priests or Levites; nor on the other hand, that there ever was a Sanhedrin wherein there were only Priests and Levites, and no Israelites. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there∣fore or the Scribes, seem in this place to denote either the Levites, or else, together with the Levites those inferior ranks, of Priests, who were not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Chief Priests: And then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Elders, may be the Israelites, or those Elders of the Laity, that were not of the Levitical Tribe. Such an one was Gamaliel the present President of the Sanhedrin, and Simeon his Son, of the Tribe of Judah.

VERS. XXXVII.

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

He calleth the Lord, the God of Abraham, &c:

b 1.453 WHY doth Moses say, Exod. XXXII. 13. Remember Abraham, Isaac, and Jacob? R. Abin saith, the Lord said unto Moses, I look for ten men from thee, as I look∣ed for that number in Sodom. Find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, behold here am I and Aaron, Eleazar, and Ithamar, Phineas and Caleb, and Joshua, but saith God, these are but seven, where are the other three? When Moses knew not what to do, he saith, O Eternal God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do those live that are dead? Yes, saith God. Then saith Moses, if those that are dead do live, remember Abraham, Isaac and Jacob.

VERS. XLII.

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

The Lord said unto my Lord, &c.

WHereas St. Matthew tells us, c 1.454 That no man was able to answer him a word, to that Argument whereby he asserted the Divinity of the Messias, it is plain that those evasions were not yet thought of, by which the Jews have since endeavoured to shift off this place. For the Talmudists apply the Psalm to Abraham; the Targumist (as it seems) to David: others (as Justin Martyr tells us) to Hezekia, which yet, I do not remember I have observed in the Jewish Authors. His words are in his Dialogue with Tryphon d 1.455. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I am not ignorant that you venture to explain this Psalm (when he had recited the whole Psalm) as if were to be understood of King Hezekiah.

The Jewish Authors have it thus: e 1.456 Sem the great, said unto Eleazar (Abraham's servant) when the Kings of the East and of the West came against you, what did you? He answered

and said, The Holy blessed God took Abraham, and made him to sit on his right hand. And again, f 1.457 The Holy blessed God had purposed to have derived the Priesthood from Shem; accor∣ding as it is said, thou art the Priest of the most high God, [Gen. XIV.] but because he blessed Abraham before he blessed God, God derived the Priesthood from Abraham. For so it is said, And he blessed him and said, Blessed be Abraham of the most high God, possessor of Heaven and Earth, and blessed be the most high God, Abraham saith unto him, who useth to bless the ser∣vant before his Lord? Upon this God gave the Priesthood to Abraham, according as it is said, The Lord said unto my Lord, sit thou on my right hand. And afterward it is written the Lord sware and will not repent, thou art a Priest for ever for the speaking (for so they ren∣der 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of Melchizedech. Midras Tillin and others also in the explication of this Psalm, referr it to Abraham. Worshipful Commentators indeed!

VERS. XLVI.

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

That desire to walk in long robes.

IN Garments to the feet; which their own Rabbins sufficiently testifie. g 1.458 R. Johanan asked R. Banaah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what kind of Garment is the inner garment of the Disciple of the wise men? It is such an one that the flesh may not be seen underneath him. The Gloss is, It is to reach to the very sole of the foot, that it may not be discerned when he goes bare-foot. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What is the Talith, that the Disciple of the wise wears? that the inner Garment may not be seen below it to an hand bredth.

What is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke XV. 22. the first Robe? Is it the former robe, that is, that which the Prodigal had worn formerly? or the first, i. e. the chief and best robe? It may be quaeried whether it may not be particularly understood the Talith, as what was in more esteem than the Chaluk, and that which is the first Garment in view to the beholders. h 1.459 I saw amongst the spoils 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Babylonish Garment, Jos. VII. Rabh saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a long Garment called Melotes. The Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Talith of purest Wool.

CHAP. XXI.

VERS. XXIV.

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

Until the times of the Gentiles be fulfilled.

JERUSALEM shall be troden down of the Gentiles, until the times of the Gentiles be fulfilled: And what then? in what sense is this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, until, to be under∣stood? Let every one have his conjecture, and let me be allowed mine. I am well assured our Saviour is discoursing about the fall and overthrow of Jerusalem; but I doubt whether he touches upon the restauration of it: Nor can I see any great reason to affirm that the times of the Gentiles will be fulfilled before the end of the world it self. But as to this controversie, I shall not at present meddle with it. And yet, in the mean time cannot but wonder that the Disciples having so plainly heard these things from the mouth of their Master what concerned the destruction both of the place and nation, should be so quickly asking, Lord wilt thou at this time restore the Kingdom to Israel? Nor do I less wonder to find the Learned Beza, expounding the very following Verse after this manner: Then shall there be the signs in the Sun, &c. That is after those times are fulfilled which were alloted for the salvation of the Gentiles, and vengeance upon the Jews, concerning which St. Paul discourses copiously, Rom. XI. 25, &c. When indeed nothing could be said clearer for the confutation of that Exposition than that of Vers. 32. Verily I say unto you, this generation shall not pass away till all be fulfilled. It is strange this should be no more observed, as it ought to have been by himself and diverse others, when in truth these very words are as a gnomon to the whole Chapter. All the other passages of the Chapter fall in with Matth. XXIV. and Mark XI. where we have placed those Notes that were proper, and shall repeat nothing here. Which method I have taken in several places in this Evangelist, where he relates passages that have been related be∣fore, and which I have had occasion to handle as I met with them.

CHAP. XXII.

VERS. IV.

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

And Captains.

THEY are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vers. 52. Captains of the Temple: And in the singular number, the Captain of the Temple, Acts IV. 1. but who should this, or these be?

I. All know, that there was a Roman Garrison in the Castle of Antonia, whose charge especially was to suppress all Tumults and Seditions in the Temple: But was the Tribune or the Centurions of that Garrison called by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Captains of the Temple? Surely rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Captains of the Castle of Antonia. And indeed it appears not that the Roman Captains had conspired against the life of Christ, that Judas should betake himself to them to make a bargin for the betraying of him.

II. The conjecture might be more probable of those Rulers in the Temple, concerning whom we have this mention. a 1.460 These are the Rulers that were in the Temple: Johanan ben Phineas Governour of the Seals, Ahijah set over the drink offerings: Matthiah ben Sa∣muel that presided over the Lots, &c. But to me it seems beyond all doubt that the Cap∣tains of the Temple, were the Captains of the several Watches. b 1.461 In three places the Priests kept Watch and Ward in the Temple, viz. in Beth Abtenes, Beth Nitsots, and Beth Mokad. The Levites also in one and twenty places more. Whereas therefore these Watches or Guards consisted every one of several persons, there was one single person set over each of them, as their Captain or the head of that Watch. And this way looks that of Pilat. Matth. XXVII. 65. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ye have a watch of your own, let some of them be sent to guard the Sepulchre.

III. The Captain of the Temple therefore, distinctively and by way of eminence so termed, I would suppose him whom they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Ruler of the Mountain of the House, who was the chief of all the heads of those Wards. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.462 The Ruler of the Mountain of the Temple, takes his walks through every watch, with Torches lighted before him: and if he found any upon the Watch that might not be standing on his feet, he said, Peace be with thee; but if he found him sleeping, he strack him with a stick, and it was warrantable for him to burn the Garments of such an one. And when it was said by others, what is that noise in the Court? the answer was made, it is the noise of a Levite under cor∣rection, and whose Garments are burning for that he slept upon the Watch. R. Eliezer ben Jacob said, they once found my Mother's Son asleep, and they burnt his Cloaths. Compare this passage with Revel. XVI. 15. Behold I come as a Thief; Blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and they see his shame.

It is easie distinguishing this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This Captain of the mountain of the Temple, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Ruler of the Temple or the Sagan. The former presided only over the Guards; the latter over the whole Service of the Temple. And so we have them di∣stinguished, Acts IV. vers. 1. there is the Captain of the Temple, and Annas who was the Sagan.

VERS. XIX.

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

This is my body.

THE words of the institution of the Holy Eucharist throughout the whole contain a reflection, partly by way of Antithesis, partly by way of Allusion.

I. This is my body.] Upon the account of their present celebration of the Passover these words might very well have some reference to the body of the Paschal Lamb. The body (I say) of the Paschal Lamb. For the Jews use this very phrase concerning it. d 1.463 They bring in a Table spread, on which are bitter Herbs, with other Herbs, unleaven'd Bread, Pot∣tage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Body of the Paschal Lamb. And a little after: He eat∣eth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Body of the Passover. From whence our Saviour's meaning may be well enough discerned, viz. that by the same signification that the Paschal Lamb was my body hitherto; from hence forward let this Bread be my body.

II. Which is given for you.] But the Apostle adds, which is broken for you: Which indeed doth not so well agree with the Paschal Lamb, as with the Lamb for the daily Sacrifice; for as to the Paschal Lamb, there was not a bone of it broken, but that of the daily Sacrifice was broken and cut into several parts; and yet they are both of them the Body of Christ in a figure. And although, besides the breaking of it, there are these further instances wherein the Paschal Lamb, and that of the daily Sacrifice did differ, viz. 1. That the daily Sacrifice was for all Israel, but the Paschal for this or that Family. 2. The daily Sacrifice was for the attonement of sin, the Passover not so. 3. The daily Sacrifice was burnt, but the Passover eaten: yet in this they agreed, that under both, the body of our Saviour was figured and shadowed out, though in a different notion.

III. This do in remembrance of me.] As you kept the Passover in remembrance of your going out of Egyt. e 1.464 Thou shalt remember the day of thy going out of Egypt all the days of thy life. Ben Zuma thus explains it; the days of thy life, that is, in the day time: all the days of thy life, that is, in the night time too. But the wise men say, the days of thy life, that is, in this age: all the days of thy life, that the days of the Messiah may be included too. But whereas in the days of the Messiah there was a greater and more illustrious redemption and deliverance, than that out of Egypt, brought about; with the Jews good leave, it is highly requisite, that both the thing it self, and he that accomplished it should be remembred. We suspect in our Notes upon 1 Cor. XI. as if some of the Corinthians in their very participation of the Holy Eucharist did so far Judaize, that what had been in∣stituted for the Commemoration of their redemption by the death of Christ, they per∣verted to the Commemoration of the going out of Egypt: and that they did not at all discern the Lord's body, in the Sacrament.

Under the Law there were several eatings of Holy things. The first was that which Siphra mentions f 1.465 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When the Priests eat of the Sacrifice, and attonement is made for him that brings it: There were other eatings, viz. of the Festival Sacrifices of the Tenths, Thanksgiving Offerings, &c. which were to be eaten by those that brought them; but these all now have their period; and now, Do ye this, and do it in remembrance of me.

IV. This cup which is shed for you.] This seems to have reference to that cup of Wine that was every day powered out in the Drink-Offerings, with the daily Sacrifice, for that also was poured out for the remission of Sins. So that the bread may have refer∣ence to the body of the daily Sacrifice, and the cup, to the Wine of the Drink-Offering.

V. My blood of the New Testament.] So St. Matthew, and St. Mark, with reference to the blood of Bulls and of Goats, with which the Old Testament was confirmed, Exod. XXIV. Heb. IX. 10.

VI. The New Testament in my blood.] So our Evangelist, and so the Apostle, 1 Cor. XI. with reference to the whole ministry of the Altar, where blood was poured out: Nay, with respect to the whole Jewish Religion; for here was the beginning or entry of the New Covenant. And indeed it seems that the design of that frequent Communion of the Lords Supper in the first Ages of the Church among other things, was, that those who were con∣verted from Judaism, might be sealed and confirmed against Judaism; the Sacrament it self being the mark of the cessation, the Old Testament, and the beginning of the New.

VERS. XXI.

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

But behold, the hand of him that betrayeth me, &c.

WHAT can be desired more as a demonstration that Judas was present at the Eu∣charist? And whereas the contrary is endeavoured to be proved out of Joh. XIII. nothing is made out of nothing; for there is not one syllable throughout that whole Chapter of the Paschal Supper, but of a Supper before the Feast of the Passover.

VERS. XXVI.

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

As the younger.

THE Vulgar and Interlinear, sicut junior. We, as the younger, very well. For, as Beza hath it upon the place, propriè dicitur de aetate: it is properly to be under∣stood of age. I ask therefore,

I. Whether Peter was not the oldest of the whole company? What reason can any have to deny this? It was necessary that some one of them should be the first both in number and order, and it was as sit and equal, that the oldest amongst them should be reckoned the first. And who will you say, was older than Peter? Hence was it that he

had the first place in the Catalogue of the Apostles because he was the oldest. For this reason he sate at Table in the uppermost place next our Lord: for this reason did our Saviour so often direct his discourse so immediately to him: and for this reason were his answers to Christ taken in the name of all the rest, viz. because the oldest. Which brings to mind 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Interpreter of the Doctor, in the School of the Rabbins, who was the Interlocutor between the Master and the Disciples, and for that reason the chief •••• the School, but without any primacy. Whereas therefore St. Peter after our Saviour's Ascension into heaven, was (to speak vulgarly) the Prolocutor in that Sacred College; what more probable reason can be offered why he was so, than his seniority? Were not others as capable of speaking as he? had they not equal Autho∣rity, Zeal, Faith, Knowledge with him, &c? but he indeed was the eldest man.

II. I cannot therefore but suspect from the proper signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, younger, (to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the greater, respecting age, does answer) that some one amongst them, had been challenging some priviledge and primacy to himself upon the account of seniority: and unless any can make it out that there was some body older than Peter, pardon me, if I think that he was the chief in this Contention, and that it was chiefly moved betwixt himself and the two Sons of Zebedee. For it seems unlikely, that the other nine would have contended for the primacy with Peter, James and John; whom Christ had so peculiarly distinguished in their presence, with marks of his favour. So that the struggle seems to be especially between these three, and Peter the beginner of the strife: which appears partly in that our Saviour rebukes him by name; and partly in that he could not forget, without some grudge, that request of the two Brothers, Lord, let us sit one on thy right hand, the other on thy left.

VERS. XXXI.

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

Simon, Simon.

LET us change the Name and person: Thomas, Thomas: or Philip, Philip, Satan hath desired, &c. but I have prayed, &c. And who would from hence have pick•• out an Argument for the Primacy of Thomas, or Philip, over the rest of the Apostles, and the universal Church? And yet this do the Romanists in the behalf of Peter. Who would not have taken it rather as a severe chiding? As if he should have said, Thou Thomas or Philip, art thou so hot in contending for the Primacy, whiles Satan is so hot against all of you? and whilst you are at strife amongst your selves, he is at strife against you all? under such a notion as this, I doubt not, our Saviour did speak to Peter; and that in these words he found a severe reprimand rather than any promotion to the Primacy.

VERS. XXXII.

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

That thy Faith fail not.

THERE seems an emphasis in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Faith. As to the other Apostles in∣deed, that Christian courage and magnanimity which they ought to have exerted in that difficult time did fail them, but their Faith was nothing so near shipwreck as Peter's Faith was. They indeed deserted their Master and fled, Mark XIV. 50. which they▪ seem to have not done without some connivence from himself, Joh. XVIII. 8. But when Peter renounced and abjured his Lord, how near was he becoming 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Apostate, and his Faith from suffering a total shipwreck? Certainly it was Peter's advantage that Christ pray'd for him, but it was not so much for his honour that he should stand in need of such a Prayer beyond all others.

VERS. XXXVI.

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

Let him sell his Garment and buy a Sword.

DOTH our Saviour give them this counsel in good earnest?

I. He uses the common Dialect. For so also the Rabbins in other things. g 1.466 He that hath not wherewithal to eat but upon mere Alms, let him beg, or sell his Garments to buy Oyl and Candles for the Feast of Dedication, &c.

II. He warns them of a danger that is very near, and in a common way of speech, lets them know, that they had more need of providing Swords for their defence against the common enemy, than be any way quarrelling amongst themselves. Not so much ex∣horting

them to repel force with force, as to give them such an apprehension of the com∣mon rage of their enemies against them, that might suppress all private animosities amongst themselves.

VERS. XXXVII.

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

For the things concerning me have an end.

THAT is, my business is done: yours is but beginning. While I was present, the Children of the Bride-Chamber had no reason to weep. But when I am taken away and numbered amongst the transgressors, think what will be done to you, and what ought to be done by you, and then think if this be a time for you to be conten∣ding with one another.

VERS. XLIII.

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

An Angel strengthening him.

I. IN his Temptations in the Wilderness there was no Angel by him, for St. Matthew saith, Chap. IV. 11. Then the Devil leaveth him, and behold Angels came and mini∣stred unto him: that is, Not till the Devil had first left him. But in the midst of this tryal, there was an Angel strengthening him: and why so? by reason of his Agony you will say, and that very truly: But whence arose this Agony and of what kind was it? It was occasioned (you will say) from a sense of Divine indignation and wrath. This dare not I say, or imagine, that God was angry, or conceived any indignation against him at all. And if the anguish and agony of his mind was the result of the Divine wrath pressing in upon him, I do not see what kind of comfort an Angel could minister against the wrath of God. It is rather an argument God was not angry with him, when he sent an Angel to comfort him.

II. It is not to be doubted but that Christ was now wrestling with a furious enraged Devil, yea a Devil loosed from his chain, and permitted without any check or restraint from Divine Providence to exert all his force and rage against him. Which was permit∣ted by God, not from any displeasure against his Son, but that even humane nature might by this her combatant, get a conquest over this insulting enemy. For it had been a small thing to have vanquished the Devil by mere Divine power.

III. However therefore it is not here related in express terms, yet could I easily per∣swade my self that the Devil might at this time appear to our Saviour in some visible shape. When he tempted him in the Wilderness he put on the disguise of some good Angel, or rather some kind of resemblance of the Holy Ghost. But in this last tempta∣tion he puts on himself, and appears in his own colours, viz. in some direful formida∣ble figure on purpose to terrifie our Lord. And from thence it was that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he began to be sore amazed and to be very heavy, Mark XIV. 33. and here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be in an agony. Nor do I rashly, and without any ground suppose this, but upon these reasons:

I. Whereas that old Dragon assaulted the first Adam in a Garden in a visible shape, it is not absurd to imagine he did so now to the second Adam in a Garden, in a visible shape.

II. This our Evangelist tells us concerning his Temptation in the Wilderness, h 1.467 That when the Devil had ended all the Temptation he departed from him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a season. Here he takes the season to return i 1.468, and I see no reason why he should not at this time, as well as in the Wilderness, assume some visible shape. Then indeed he addressed him∣self in a charming and grateful shape to have enticed and deceived him; but now, in a frightful and horrid one, to have amazed and terrified him. He had already experienced how vain a thing it was to go about to cheat and allure him, what remained therefore, but to shake his mind (if possible) with fright and terror?

III. For when he had no greater invention in his whole Store-house, by which he could distress and shake the minds of mortals, than the horrid apparition of himself, none will conceive he would neglect this engine, that, if it could be, through his eye he might disturb his soul. That therefore which the Jews fain or dream about Solomon, that he saw the Angel of Death (that is the Devil) gnashing his teeth, and that a Disciple of Rabbi did so too, k 1.469 I suppose acted in good earnest here; namely that Christ saw the Devil, that old Dragon, gaping at him, with all horror he could put on. And in this sense would I understand that of the Messenger of Satan buffeting the Apostle l 1.470: viz. That the Devil did appear visibly to him in some frightful shape to afflict and terrifie him. And perhaps that vehement desire he had to sift the Disciples (vers. 31.) respects this same thing, namely that he might be permitted to assault them with such kind of affrightments.

VERS. XLIV.

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

His sweat, as it were great drops of blood.

DJodorus Siculus speaking of a Country where Alexander the Great had to do with Po∣rus, hath this passage, m 1.471 There are Serpents there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which by their bites would occasion most bitter deaths: they are horrible pains, that afflict any that are struck by them, and an issue of sweat like blood seizeth them. I would ascribe this bloudy sweat of our Saviour to the bite of that old Serpent, rather than to the appre∣hension of Divine wrath.

VERS. XLVII.

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

To kiss him.

OUR Saviour had to do with a frightful and terrifying Devil, but this Traytor seems possest with a tame and gentle one. He converses with the Apostles, and there is no token of a Devil dwelling in him. He is present at the Passover, at the Eu∣charist, and the very lips of Christ, and still no sign of Satan being his inmate. But when once the Devil hath done his work by thee, then Judas, take heed of thy Devil.

As to this treacherous contrivance of Judas, let us frame the most gentle opinion of it that the matter can bear. For instance, that he might perhaps think with himself, that it was not possible for Christ to be apprehended by the Jews, having already seen him working such stupendious miracles, and more than once strangely delivering himself from them. And be it further, that when he said to them, Whomsoever I shall kiss, that is he, lay hold of him. He said it scoffingly, as believing they could not be able to lay hold on him. Grant we, in a word, that when he saw him condemned he repented himself, ha∣ving never suspected that matters would have gone so far▪ presuming that Christ would easily have made his escapes from them, and himself should have got thirty pieces of sil∣ver by the bargain: Let us grant (I say) that this was his contrivance, and colour it over with as plausible excuses as we can; yet certainly was there never any thing could be more impiously done by mortal man, than for him thus to play with the Holy of holies, and endeavour to make merchandize of the Son of God. However, I suspect much worse things hatcht in the breast of this Traytor: viz. that Christ did really not please him, and with the great cheifs of that Nation though he supposed him the true Messiah: Yet not such ••n one as answered their carnal expectation.

The Rabbins dinstinguish between lawful kisses, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kisses of folly: Say∣ing that all kisses are kisses of folly excepting three n 1.472: which they there reckon up. But what kind of kiss was this? a kiss of folly? Alas it is too low and dwarfish a term for this gygantick monster.

VERS. LIII.

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

This is your hour and the power of darkness.

THE Serpent himself is now come in Judas, and the seed of the Serpent was that Rout that came with him, to whom it was so fatal to bruise the heel of the Messiah, and now was the hour for that wickedness. It was antiently foretold and predetermined both as to the thing it self and the instruments, and now all fences lye open, and you may do what you please. The chains of the Devil himself are now loosed, and it is permit∣ted to him without the least check or restraint of Divine Providence to exert all his Fu∣ries at pleasure, for now is the power of darkness.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, darkness is the Devil amongst the Allegorists. o 1.473 It is said, on the first day of the Creation, the Angel of death (i. e. the Devil) was created, according as it is written, there was darkness upon the face of the deep: that is, the Angel of death, who darkneth the eyes of men.

CHAP. XXIII.

VERS. II.

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

We found this fellow perverting the Nation.

a 1.474 A Disciple corrupting his food publickly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as did Jesus of Nazareth. To corrupt their food publickly is a phrase amongst the Rabbins, to denote a mingling of true Doctrine with Heresie, and the true worship of God with Idolatry. This was the accusation they framed against our Saviour at this time, that he taught Heterodox and destructive principles, such especially as would tend to turn off, and alienate the people from their obedience to the Romans. Aruch recites this passage of the Talmud more cautiously, for instead of as Jesus of Nazareth did, he hath it, as Jeroboam did.

VERS. VII.

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

He sent him to Herod.

DID Pilate do this, as yielding to Herod a jurisdiction in capital matters, within the City of Jerusalem upon those that were Galileans? Probably he did it, either in flattery to the Tyrant; or else that he might throw off from himself both the trouble and the odium that might arise upon the occasion of condemning Jesus, whom he judged to be an innocent man, and in some measure pitied him, looking upon him as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sort of a delirant person, one not very well in his wits: which opinion also Herod seems to have conceived of him, by putting upon him that fools coat wherewith he cloathed him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which I should willingly enough render white and shining, but that I observe our Evangelist when he hath occasion to mention such a Garment, calls it a white and shining robe expressly: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chap. IX. 29. his Garment was white and glittering. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts I. 10. two men in white apparel.

VERS. XXX.

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

Then shall they begin to say to the Mountains, &c.

SO they do say Revel. VI. 6. from whence, among other Arguments, it may be rea∣sonably supposed, that that Chapter treats of the plagues and afflictions that should fore-run the destruction of Jerusalem, and indeed the destruction and overthrow it self. Weigh the place accurately, and perhaps thou wilt be of the same mind too. Nay I may further add, that perhaps this observation might not a little help (if my eyes fail me not) in discovering the method of the Author of the Book of the Revelations.

VERS. XXXI.

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

If they do these things in a green tree, &c.

COnsult John Baptist's expression, Matth. III. 10. now also the Ax is laid to the root of the Tree, viz. then when the Jewish Nation was subdued to the Government of the Romans, who were about to destroy it. And if they deal thus with me a green and flourishing Tree, what will they do with the whole Nation, a dry and sapless trunck?

VERS. XXXIV.

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

They cast lots.

THEY cast lots for his seamless Coat, John. XIX. 23, 24. Moses is supposed to have ministred in such a Garment. b 1.475 In what kind of Garment did Moses attend the seven days of Consecration? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a white Vestment. Rabh Cahnah saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a white Vestment wherein there was no seam. The Gloss is, The whole Garment was made of one thread, and not as our cloths are, which have their sleeves

sewed to the body with a seam. But he gives a very senseless reason why his Coat was without a seam: viz. to avoid the suspition lest Moses should at any time hide any Con∣secrated Money within the seams of his Coat.

VERS. XXXVI.

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

They brought him Vinegar.

VInegar was the common drink of the Roman Souldiers; and hence those to whom the custody of Crucified persons was committed, had it always ready by them c 1.476 Idem jussit vinum, &c. He commanded that no Souldier should drink Wine in their ex∣pedition, but that every one should content himself with Vinegar.

d 1.477 Cujus viri, &c. The provision this man (viz. Misitheus) made in the Common-wealth was such, that there never was any greater frontire City which had not Vinegar, Bread-corn, and Bacon, and Barley, and Chaff, laid up for a whole year, &c. e 1.478 Thou shalt give us as much Hay, Chaff, Vinegar, Herbs and Grass as may suffice us.

Hence it may become less difficult to reconcile the Evangelists amongst themselves, speaking of Wine given him mixt with Mirrhe, and of Vinegar too: viz. a twofold Cup, one before he was nailed to the Cross, i. e. of Wine mingled with Myrrhe, the other, of Vinegar, while he hung there. The first given by the Jews according to their custom: the second, by the Souldiers in abuse and mockery. But if you will grant a third Cup, then all difficulty vanisheth indeed. Let the first be Wine mingled with Myrrhe; the second, Vinegar mingled with Gall; the third, meer Vinegar. Which the Souldiers gave to Malefactors, if they had desired drink, being that which they drank themselves. Hence the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the vessel filled with Vinegar was always in rea∣diness, that the Souldiers might drink when they had a mind, and persons also upon the Cross if they stood in need of it.

VERS. XLII.

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

Lord remember me.

CHrist is now upon the Cross, as old Joseph was in the Prison between two Male∣factors. There, one of them was delivered, the other hanged: Here, one ob∣tains salvation the other perisheth. The Faith of this Thief is admirable; kept even pace with that of the Apostles, if in some circumstances it did not go beyond it. The Apostles acknowledged Jesus to be the Messiah: and so doth he; with this addition which I question whether they did so clearly own and know or no: viz. that Christ should reign and have his Kingdom after his death. He seems to have a sounder judg∣ment concerning Christ's Kingdom, than the Apostles themselves, as may be gathered from their question, Acts I. 6.

It pleased God in this last Article of time to glorifie the riches of his grace in a sin∣gular and extraordinary manner, both in the conversion of a sinner, and the forgiveness of his sins. I say in such an Article of time which the world had never before seen, nor ever was like to see again, viz. in the very instant wherein the Messiah was finishing his redemption. It was not unknown to either of the Thieves that Jesus was therefore condemn'd to dye, because he had professed himself the Christ: Hence that of the Im∣penitent Malefactor, If thou art Christ, save thy self and us. And if the Penitent Thief did for a while joyn with the other in his petulant reproaches (which seems intimated to us Matth. XXVII. 44.) yet was his heart toucht at length, and perhaps, upon his ob∣servation of that miraculous darkness which at that time had covered the world.

VERS. XLIII.

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

To day thou shalt be with me in Paradise.

I. LET us here first consider the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Paradise. In common Jewish speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Garden of Eden. In what sense, we may collect from these following passages: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.479 The Rabbins have a Tradition. There are four that went into Paradise: namely, Ben Azzai, Ben Zumah, Acher, and R. Akibah. R. Akibah saith unto them, when you come to the stones of pure Marble, do not ye say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Waters, Waters, (i. e. Alas these Waters will hinder us from going forward) for it is written, he that telleth lyes, shall not dwell in my presence. (Now, it would be a lye to call white Marble, Water.) Ben Azzai 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lookt with some curiosity about him, and he dyed: Of him the Scripture speaks, Precious in the eyes of the Lord is the death of his

Saints. Ben Zumah looked with some curiosity about him and he was disturbed in his intel∣lectuals: Of him the Scripture speaketh, Hast thou found Honey? eat so much as is suffici∣ent for thee, lest thou be filled therewith and vomit it.

Aruch reciting these words saith, It is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paradise, under the signification 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Garden of Eden which is reserved for the just. This place is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Heavens where the souls of the just are gathered together. And the Talmudick Gloss hath it much to the same sense. These four by God's procurement 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 went up into the firmament.

Whiles we are reading these passages, that story may easily occur to mind, of St. Paul's being caught up into Paradise, 2 Cor. XII. and perhaps the Legend before us, is but the ape of that story. In the story it is observable that Paradise and the third Heaven are one and the same thing: in the Legend, Paradise and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the highest Heavens. For so the Doctors Comment upon the word in Psal. LXVIII. 5. g 1.480 There are seven Classes or Degrees of just persons, who see the face of God, sit in the house of God. Ascend up unto the hill of God, &c. and to every Class or Degree, there is allotted their proper dwelling place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Paradise. There are also seven abiding places in Hell. Those that dwell in Paradise, they shine like the shining 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Firmament, like the Sun, like the Moon, like the Firmament, like the Stars, like Lightning, like the Lilies, like burn∣ing Lamps h 1.481.

II. Our Saviour therefore telling the Penitent Thief, This day shalt thou be with me in Paradise, he speaks in the common dialect, and to the capacity of the Thief, viz. that he should be in Heaven with Christ, and with all just persons that have left this world: Nor indeed would I fetch the explication of that Article of our Creed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He descended into Hell, from any passage in the Scripture sooner than this here: adding this, that we must of necessity have recourse to the Greek Tongue for the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they generally use, to denote the state of the dead, as well the blessed as the miserable. Those who would expound that passage in 1 Pet. III. 19. of his going down from the Cross into Hell to preach to the Spirits in Prison there, do very little regard the scope of the Apostle, and are absolute strangers to his meaning in it. For,

• 1. In that he shuts up the generation before the flood in an infernal prison, he falls in with the received opinion of that Nation, which was, that that generation had no part in the world to come: And that they were condemned to boiling waters in Hell.
• 2. He compares the present Generation of the Jews, with that Generation before the flood. That Christ did of old preach even to that Generation, and so he hath done to this: That that Generation perished through its disobedience, and so will this. He runs much upon the same parallel in his second Epistle, Chap. III. 6. &c. We must observe that the Apostle makes his transition from the Crucifixion and Resurrection of our Savi∣our, directly to the Generation before the flood, passing over all those Generations that came between, on purpose that he might make the comparison betwixt that, and the Age he lived in.

VERS. LIII.

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

Wrapped it in Linnen.

MAR Zutrah saith that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of the Linnen in which they wrapt up Books, when it grew old, they make shrowds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the dead of the pre∣cept, for this is to their disgrace. The Gloss adds, That they do it of the linnen wherein they fold up the Book of the Law. He who had suffered death by the sentence of the Sanhedrin or Magistrate, they were wont to call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The dead of the pre∣cept, because he was executed according to the precept: And such an one to them was our Jesus. Now as to one that was condemned to death by the Magistrate, they had an opinion, that by how much the more disgracefully they dealt with him, by so much the greater attonement was made for him. Hence that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they did not openly bewail him, that that very setting him at nought (no man lamenting him) might redound to his attonement. And from thence perhaps, if the Women at Jerusalem had bewailed any other person, as they bewailed our Saviour, that other person might have said, ye Daughters of Jerusalem weep not for me lest ye cut short my attonement. But Christ speaks to them upon a far different account. And under this notion they wrapped one that had been so Executed in some ragged, torn, old, dirty winding-sheets, that this disgrace being thrown upon him, might augment his expiation. But this good Arimathean behaves himself otherwise with Jesus, as having conceived quite another opi∣nion concerning him.

VERS. LIV.

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

And the Sabbath drew on.

THE Vulgar reads, Et Sabbatum illucescebat: The Sabbath began to dawn. Not ill rendred. Beza reads, Et Sabbatum succedebat: And the Sabbath succeded. Not properly. One would have thought it had been more congruously said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it began to be dark toward the Sabbath: For the night before the Sabbath was coming on: But

I. The Sabbatical Candles that were lighted in honour of the Sabbath, were now set up. i 1.482 There are three things which it is necessary a man should warn those of his own House of, on the Evening of the Sabbath, when Night is coming on: Have you paid your Tenths? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Have you begun your Erubhick Society? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Light up your Candle. k 1.483 Men and Women are bound to light up a Candle in their Houses upon the Sabbath day. If a Man hath not Bread to eat, yet he must beg from door to door to get a little Oyl to set up his light. These things being noted, the Evangelist may not be improperly understood thus, The Sabbath began to shine with the lights set up; respect being had to these Sabbath Candles. But I do not acquiesce here.

II. The Evening of the Sabbath was called amongst the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.484 Light. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By the light of the fourteenth day, they make a search for Leven, by the light of a Candle. By the light of the fourteenth day: that is, on the Even∣ing, or in the night that immediatdly preceeds that day. So Rambam upon the place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The search for Leven is in the night of the fourteenth day: although the eating of leavened bread is not forbidden before the noon of the fourteenth day. But they instituted this, because it is most convenient searching in the night time by Candle light: and at that time also, all persons are at home.

m 1.485 The Woman that miscarries on the light (i. e. the Evening) of the eighty first day, the Shammean School absolves her from any offering, but the School of Hillel doth not. The Gloss hath iit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the light of the eighty first day, i. e. in the night of the eighty first day▪ The question disputed there is this: The Woman that had been brought to bed of a Girl, was bound to the purification of eighty days. When those days were at an end, then she was bound to offer, Levit. XII. 5, 6. Now therefore seeing the oblation was to be brought on the eighty first day; the question is, what if the Woman should happen to miscarry within the very night that begins the eighty first day, must she the next day offer one or two Sacrifices? one for the Girl, and one for that of which she hath miscarried: The Shammean School will have but one; but the School of Hillel saith two.

Pesikta n 1.486 speaking concerning a vowed Sacrifice, from Levit. VII. 17. hath this pas∣sage: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perhaps it may be eaten on the light (i. e. the Evening) of the third day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Text saith upon the third day. It is eaten until the third day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is not eaten on the light (i. e. the evening, or the night) of the third day. For then the third day was actually begun. But now in this phrase, they restrain the word especially to the beginning of the night; though some∣times it is taken for the whole night, as in that Tradition newly quoted, concerning the Woman that miscarried: And so the Gloss upon Pesachin. Maimonides o discoursing* 1.487 about putting away the Leven which ought to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the light of the fourteenth day: i. e. on the night that begins the fourteenth day, hath this passage; By prescription of the Scribes, they search for, and cast out their Leven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the night; name∣ly the beginning of that night that ushers in the fourteenth day. Much to the same sense the Gemarists concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the light. p 1.488 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How comes twilight to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 light? from thence, because it is written, In the twilight, in the evening of the day, Prov. VII. 9. Rambam thinks it so called by a rule of contraries; for so he in Pesachin q 1.489▪ the night is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 light, by the same rule that they call many other things by their contraries.

But the Gemarists upon the place affirm, That the evening is not improperly called light, and prove it from that expression Psal. CXLVIII. 3: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Praise him all ye stars of light. However unsuitably therefore it might sound in the ears of Greeks or Latines, when they hear the evening, or beginning of the night, expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet with the Jews it was a way of expression very usual: and they could readily understand the Evangelist speaking in their own vulgar way, when he would tell us the night of the Sabbath drew on, but expresseth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the light of the Sab∣bath began to shine.

VERS. LVI.

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

And rested the Sabbath day.

IF our Saviour was taken down from the Cross about Sun set as it was provided, Deut. XXI. 23. Jos. VIII. 29. then had the Women this interim of time to buy their Spices, and dispatch other businesses, before the entry of the Sabbath day.

• I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Between the Suns. So they called that space of time that was between the setting of the Sun, and the appearance of any Star.
• II. Might they not have that space of time also that was between the first and second Star? We may judge something from this passage. r 1.490 In the evening of the Sabbath, if he see one Star and do any work, he is acquitted: but if he see two Stars, let him bring his Trespass-offering.
• III. Might they not have some further allowance in the case of Funerals? we may judge from this passage: s 1.491 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They do all works necessary about the dead (on the Sabbath day) they anoint him, they wash him, provided only that they do not stir a limb of him, &c. It was not safe for these Women to shew themselves too buisie in preparing for his interment: especially seeing Jesus dyed as a Malefactor, and was odious to the people; this might exasperate the people against them, and so much the more too, if they should in the least measure violate the Sabbath day. But further, besides the hon∣our they gave to the Sabbath, it was not prudence in them, to break it, for a work which they thought they might as well do when the Sabbath was done and over.

CAP. XXIV.

VERS. V.

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

Why seek you the living among the dead?

a 1.492 A Parable. A certain Priest (who had a foolish servant) went some where without the City: the Servant seeking about for his Master; goes into the place of burial, and there calls out to people standing there, did you see my Master here? They say unto him, is not thy Master a Priest? He said yes: Then said they unto him, thou fool, who ever saw a Priest among Tombs? So say Moses and Aaron to Pharoh, thou fool, is it the custom to seek the dead among the living? or perhaps the living among the dead? Our God, is the living God, but the Gods of whom thou speakest, are dead, &c.

VERS. XIII.

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

And behold two of them were going, &c.

ONE of these was Cleophas, vers. 18. whom we have shewn to be the very same with Alpheus, in another place; both from the agreement of the Name (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 writ in Hebrew serves for both names) and also by comparing Joh. XIX. 25. with Mark XV. 47. and Matth. XXVII. 56. that Peter was the other I do not at all question, grounding my confidence upon vers. 34. of this Chapter; and 1 Cor. XV. 5. This Cleo∣phas, or Alpheus we see, is the speaker here, and not Peter, being older than Peter, as being the Father of four of the Apostles.

VERS. XV.

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

Iesus himself drew near and went along with them.

b 1.493 AFter that he appeared in another form unto two of them, as they walked and went into the Country. But what form that was, it would be something bold to de∣termine. But it seems to be different from the form of a Gardiner, and indeed not the form of any Plebeian; but rather of some Scholar, because he instructs them while they were upon the road, and giveth thanks for them when they sate at meat. So Beracoth c 1.494, If

two eat together, the one of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a learned man, the other of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an unlearned man; he that is the learned man gives thanks. Hence that passage d 1.495 Janneus the King calls out Simeon ben Shetahh, Vice-President of the Sanhedrin, and a Doctor to say grace af∣ter Supper; and thus he begins: Blessed be God for the meat which Janneus and his guests have eaten; to whom the King, How long wilt thou persist in thy frowardness? Saith the other, Why, what should I have said? Must we bless God for the meat that we have eaten, when as I have eaten none at all?

VERS. XXI.

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

We trusted, &c.

WE trusted it had been he that should have redeemed Israel: viz. in the sense that that Nation had, of a Redemption which they hoped for from the Gentile yoke. But the poverty and meanness of Jesus gave them no ground to hope any such thing should be brought about by Arms, as that people had generally dreamed: they hoped however it might have been miraculously accomplished, as their first redemption from Egypt had been.

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

To day is the third day, &c.

It is worthy our observation what notice the Rabbins take of the third day e 1.496. Abra∣ham lifted up his eyes the third day, Gen. XXII. 4. It is written, After two days will he receive us, in the third day he will raise us up, and we shall live in his sight, Hos. VI. 2. It is written, concerning the third day of the Tribes: Joseph said unto them, the third day, Gen. XLII. 18. Concerning the third day also of the spyes: Hide your selves there three days, Jos. II. 16. And it is said of the third day of the promulgation of the Law. And it came to pass on the third day, Exod. XIX. 16. It is written also of the third day of Jonas, Jonas was in the belly of the Fish three days and three nights, Jon. I. 17. It is written also of the third day of those that came up out of the Captivity. And there abode we in Tents three days, Ezra VIII. 15. It is written also of the third day of the resurrecti∣on from the dead. After two days will he receive us, and the third day he will raise us up. It is written also of the third day of Esther. And on the third day Esther put on her Royal apparel, Esther V. 1. The Targumist adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the third day of the Passover. And that indeed is the day we are at present concerned in, namely, the third day of the Passover. If these things were taken so much notice of concerning the third day, at that time in the Schools and Synagogues (as I see no reason why it should be deny'd) then these words of Cleophas may seem to look a little that way, as speaking according to the vulgar conceptions of the Jews. For whereas it had been plain enough to have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to day is the third day; but he further adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beside all this, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this too; there seems a peculiar force in that addition, and an emphasis in that word. As if the meaning of it were this: That same Jesus was mighty in word and deed, and shewed himself such an one, that we conceived him the true Messiah, and he that was to redeem Israel: And be∣sides all these things which bear witness for him to be such, this very day bears witness also. For whereas there is so great an observation amongst us concerning the third day; this is the third day since he was Crucified, and there are some Women amongst us, that say they have been told by Angels, that he is risen again.

VERS. XXX.

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

He took bread and blessed it, &c.

IT is strange that any should expound this breaking of bread, of the Holy Eucharist, when Christ had determined with himself to disappear in the very distribution of the bread, and so interrupt the Supper. And where indeed doth it appear that any of them tasted a bit? For the Supper was ended before it began.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If three eat together they are bound to say grace f 1.497. That is, as it is af∣terwards explained: One of them saith let us bless—but if there be three, and himself, then he saith, bless ye g 1.498. Although I do not believe Christ tyed himself exactly to that custom of sayiny let us bless; nor yet to the common form of blessing before meat, yet is it very probable he did use some form of blessing, and not the words, this is my body.

VERS. XXXII.

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

Did not our heart burn within us.

BEZA saith, In uno exemplari, &c. In one Copy we read it written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; was not our heart hid? Heinsius saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in optimis codicibus, legitur. It is written hidden in the best Copies. Why then should it not be so in the best Translations too? But this reading favours his Interpretation which amounts to this: were we not fools that we should not know him while he was discoursing us in the way? I had rather expound it by some such parallel places as these: My heart waxed hot within me, while I was musing the fire burned, Psal. XXXIX. 3. His word was in mine heart as a burning fire, Jerem. XX. 9. The meaning is, that their hearts were so affect∣ed and grew so warm, that they could hold no longer, but must break silence and utter themselves. So these, were we not so mightily affected while he talked with us in the way, and while he opened to us the Scriptures, that we were just breaking out into the acknowledgment of him, and ready to have saluted him as our Lord?

That is a far fetcht conceipt in Taanith h 1.499: R Alai bar Barachiah saith, If two disciples of the wise men journey together, and do not maintain some discourse betwixt themselves con∣cerning the Law, they deserve to be burnt: according as it is said, It came to pass, as they still went on and talked, behold a Chariot of fire, and Horses of fire, &c. 2 Kings II.

VERS. XXXIV.

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

Saying, the Lord is risen indeed, and hath appeared to Simon.

I. THAT these are the words of the Eleven appears from the case in which the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They found the Eleven and them that were with them, saying. They having returned from Emmaus found the Eleven and the rest saying to them when they came into their presence; The Lord is risen indeed and hath appeared unto Simon. But do they speak these things amongst themselves as certain and believed? or do they tell them to the two Disciples that were come from Emmaus as things true and unquestionable? It is plain from St. Mark that the Eleven did not believe the Resurrection of our Saviour, till he himself had shewed him∣self in the midst of them i 1.500. They could not therefore say these words, The Lord is risen and hath appeared to Simon; as if they were confidently assured of the truth of them. But when they saw Simon so suddenly and unexpectedly returning, whom they knew to have taken a journey toward Galilee, to try if he could there meet with Jesus, they conclude hence, Oh! surely the Lord is risen, and hath appeared to Simon, other∣wise he would not have returned back so soon.

Which brings to mind that of the Messenger of the death of Maximin k 1.501. The messen∣ger that was sent from Aquileia to Rome, changing his Horses often, came with so great speed, that he got to Rome in four days. It chanced to be a day wherein some games were celebra∣ting, when on a sudden as Balbinus and Gordianus were sitting in the Theatre, the Messen∣ger came in: and before it could be told, all the people cry out, Maximin is slain, and so pre∣vented him in the news he brought, &c.

We cannot well think that any worldly affairs could have called away these two from the Feast before the appointed time, nor indeed from the company of their fellow Dis∣ciples, but something greater, and more urgent than any worldly occasions. And now imagine with what anguish and perplexity poor Peter's thoughts were harrast for having denyed his Master: what emotions of mind he felt, when the Women had told him, that they were commanded by Angels to let Peter particularly know that the Lord was risen, and went before them into Galilee, and they might see him there, Mark XVI. 7. That it seems to me beyond all question that one of these Disciples going toward Emmaus was Peter, who assoon as he had heard this from the Women, taking Alpheus as a companion of his journey, makes toward Galilee, not without communicating before hand to his fellow disciples the design of that progress: They therefore finding him so suddenly and unexpectedly returned, make the conjecture amongst themselves, that certainly the Lord had appeared to him, else he would never have come back so soon. Compare but that of the Apostle, 1 Cor. XV. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He was seen of Ce∣phas, then of the twelve: and nothing can seem exprest more clearly in the confirmation of this matter.

Object. But it may be objected, that those two returning from Emmaus found the Eleven Apostles gathered and sitting together. Now if Simon was not amongst them, they were not Eleven. Therefore he was not one of those two.

Answ. I. If it should be granted that Peter was there and sate amongst them, yet were they not exactly Eleven then, for Thomas was absent, Joh. XX. 24. 2. When the Eleven are mentioned we must not suppose it exactly meant of the number of Apostles then present, but the present number of the Apostles.

VERS. XXXVII.

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

They supposed they had seen a Spirit.

WHereas the Jews distinguished between Angels, and Spirits, and Daemons; Spirits are defined by R. Hoshaiah l 1.502 to be such to whom souls are created, but they have not a body made for those souls. But it is a question whether they included all spirits or souls under this notion, when it is more than probable that apparitions of Ghosts, or de∣ceased persons who once had a body, were reckoned by them under the same title. Nor do I apprehend, the Disciples had any other imagination at this time, than that this was not Christ indeed in his own person, as newly raised from the dead; but a Spectrum only in his shape, himself being still dead. And when the Pharisees speak concerning Paul, Acts XXIII. 9. That if an Angel, or a Spirit hath spoken to him, I would easily believe, they might mean it of the Apparition of some Prophet, or some other departed just person, than of any soul, that had never yet any body created to it. I the rather incline thus to think, because it is so evident that it were needless to prove how deeply impressed that Nation was with an opinion of the Apparitions of departed Ghosts.

VERS. XLIV.

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

In the Law of Moses, and in the Prophets, and in the Psalms.

IT is a known division of the Old Testament into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Law, the Prophets, and the Holy Writings; by abbrevation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I. The Books of the Law, and their order need not be insisted upon, called com∣monly by us, the Pentateuch: but by some of the Rabbins the Heptateuch: and by some Christians the Octateuch: m 1.503 R. Samuel bar Nachman saith, R. Jonathan saith, Wisdom hath hewn out her seven Pillars [Prov. IX. 1.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These are the seven Books of the Law. The Book of Numbers compleats the seven Books of the Law. But are there not but five Books only? Ben Kaphra saith the Book of Numbers is made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three Books. From the beginning of the Book to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And it came to pass when the Ark set forward [Chap. X. 35.] is a Book by it self. That verse and the following is a Book by it self: And from thence to the end of the Book, is a Book by it self.

The reason why they accounted this period [Chap. X. 35. 36.] to be one Book by it self, was, partly because it does not seem put there in its proper place: partly because in the beginning of it, it hath the letter Nun inverted thus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so after the end of it in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in both places is set for a boundary and limit, to distinguish that period from the rest of the Book. Whatever therefore goes before, from the beginning of the Book to that period, is reckoned by them for one Book; and whatever follows it, for another Book; and the period it self for a third.

Eulogius speaking concerning Dosthes or Dositheus a famous seducer of the Samaritans, hath this passage, n 1.504 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. He adulterated the Octateuch of Moses with spurious writings, and all kind of corrupt falsifyings. There is mention also of a Book with this title, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.505 The Christians Book, An Exposition upon the Octateuch. Whe∣ther this was the Octateuch of Moses, it is neither certain, nor much worth our enquiry, for Photius judgeth him a corrupt Author: besides that it may be shewn by and by that there was a twofold Octateuch besides that of Moses. Now if any man should ask how it come to pass that Eulogius (and that probably from the common notion of the thing) should divide the Books of Moses into an Octateuch; I had rather any one else rather than my self should resolve him in it. But if any consent that he owned the Heptateuch we have already mentioned, we should be ready to reckon the last Chapter of Deuter∣onomy for the eighth part.

Aben Ezra will smile here, who in that his obscure and disguised denial of the Books of the Pentateuch, as if they were not writ by the pen of Moses, he instances in that Chapter in the first place, as far as I can guess, as a testimony against it. You have his

words in his Commentary upon the Book of Deuteronomy, a little from the beginning p 1.506 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if you understand the mystery of the twelve, &c. i. e. of the twelve Verses of the last Chapter of the Book (for so his own Country-men expound him) thou wilt know the truth, i. e. that Moses did not write the whole Pentateuch; an argument neither worth answering, nor becoming so great a Philosopher. For as it is a ridiculous thing to suppose that Chapter that treats of the death and burial of Moses should be written by himself, so would it not be much less ridiculous to affix that Chap∣ter to any other volume than the Pentateuch. But these things are not the proper sub∣ject for our present handling.

II. There also was an Octatuech of the Prophets too. q 1.507 All the Books of the Prophets are eight, Josuah, Judges, Samuel, Kings, Jeremy, Ezekiel, Isaiah, and the twelve. For the Historical Books also, were read in their Synagogues under the notion of the Pro∣phets, as well as the Prophets themselves whose names are set down. You will see the title prefixt to them in the Hebrew Bibles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the former Prophets, as well as to the others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the latter Prophets. The Doctors give us the reason why they dispose the Prophets in that order that Jeremiah is named first, Ezekiel next, and Isaiah last, which I have quoted in Notes upon Matth. XXVII. 9. and let not the Reader think it irksome to repeat it here.

r 1.508 Whereas the Book of Kings ends in destruction, and the whole Book of Jeremy treats about destruction; whereas Ezekiel begins with destruction, and ends in consolation: and whereas Isaiah is all in consolation, they joyned destruction with destruction, and consolation with consolation.

III. The third division of the Bible is intitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Holy Writings. And here also is found an Octateuch by some body, (as it seems) though I know not where to find it.

Herbanus the Jew s 1.509 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was a man excellently well instructed in the Law, and holy Books of the Prophets, and the Octateuch, and all the other Writings. What this Octateuch should be, distinct from the Law and the Prophets, and indeed what the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the other writings besides should be, is not easily guessed. This Octateuch perhaps may seem to have some reference to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Hagiographa, or Holy Wri∣tings (for it is probable enough, that speaking of a Jew well skilled in the Holy Scriptures he might design the partition of the Bible, according to the manner of the Jews dividing it) but who then can pick out books that should make it up? Let the Reader pick out the eight, and then I would say that the other four are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the other Writings. But we will not much disquiet our selves about this matter.

It may be asked why these Books should be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Scriptures, when the whole Bible goes under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy Scriptures. Nor can any thingbe more readily answered to this than, that by this title they would keep up their dignity, and just esteem for them. They did not indeed read them in their Synagogues, but that they might acknowledge them of most Holy and Divine Authority 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of them they confirm their Traditions, and they expound them mystically: t 1.510 Yea and give them the same title with the rest of the Holy Scriptures.

u 1.511 This is the order 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Hagiographa, Ruth, the Book of Psalms, Job, the Pro∣verbs, Ecclesiastes, the Canticles, the Lamentations, Daniel, the Book of Esther, Ezra, and the Chronicles. It is here disputed, that if Job was in the days of Moses, why then is not his Book put in the first place? the answer is, they do not begin with vengeance, or afflicti∣on, and such is that Book of Job. They reply, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruth also begins with affliction, viz. with the story of a Famine, and the death of Elimelech's Sons. But that was (say they) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an affliction that had a joyful ending. So they might have said of the Book and affliction of Job too. We see it is disputed there why the Book of Ruth should be placed the first in that rank, and not the Book of Job. But we might enquire whether the Book of Psalms ought not have been placed the first, rather than the Book of Ruth.

IV. In this passage at present before us who would think otherwise, but that our Sa∣viour alludes to the common and most known partition of the Bible? and although he name the Psalms only, yet that under the title he includes that whole volume. For we must of necessity say, that either he excluded all the Books of that third divi∣sion, excepting the Book of Psalms, which is not probable; or that he included them under the title of the Prophets, which was not customary; or else that under the title of the Psalms he comprehended all the rest. That he did not exclude them, reason will tell us; for in several Books of that division is he himself spoken of as well as in the Psalms; and that he did not include them in the title of the Prophets, reason also will dictate: because we would not suppose him speaking differently from the common and received opinion of that Nation. There is very little question therefore, but the Apostles

might understand him speaking with the vulgar: and by the Psalms to have meant all the Books of that Volume, those especially, wherein any thing was written concerning him∣self. For, let it be granted that Ruth as to the time of the History, and the time of its writing might challenge to its self the first place in order (and it is that kind of pri∣ority the Gemarists are arguing) yet certainly amongst all those Books that mention any thing of Christ, the Book of Psalms deservedly obtains the first place; so far that in the naming of this, the rest may be understood. So St. Matthew Chap. XXVII. 9. under the name of Jeremiah, comprehends that whole Volume of the Prophets, because he was placed the first in that rank which observation we have made in Notes upon that place.

VERS. XLV.

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

Then opened he their understanding.

WHere it is said that by the imposition of the hands of the Apostles the gift of Tongues and of Prophesie was conferred (they spake with tongues, and they pro∣phesied, Acts XIX. 6.) by Prophesie, nothing may be better understood than this very thing, that the minds of such were opened, that they might understand the Scriptures: and perhaps their speaking with tongues, might look this way, in the first notion of it, viz. that they could understand the original wherein the Scriptures were writ.

VERS. L.

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

As far as Bethany.

HOW many difficulties arise here?

I. This very Evangelist (Acts I. 12.) tells us that when the Disciples came back from the place where our Lord ascended, they returned from Mount Olivet, distant from Jerusalem a Sabbath days journey. But now the Town of Bethany was about fifteen furlongs from Jerusalem, Joh. XI. 18. and that is double a Sabbath days journey.

II. Josephus tells us that the Mount of Olives was but five furlongs from the City, and a Sabbath days journey, was seven furlongs and an half. q 1.512 About that time there came to Jerusalem a certain Egyptian, pretending himself a Prophet, and perswading the people that they would go out with him to the Mount of Olives, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which being situated on the front of the City, is distant five furlongs. These things are all true: 1. That the Mount of Olives lay but five furlongs distance from Jerusalem. 2. That the Town of Bethany was fifteen furlongs. 3. That the Disciples were brought by Christ as far as Bethany. 4. That when they returned from the Mount of Olives, that they travelled more than five furlongs. And, 5. Returning from Bethany they travelled but a Sabbath days journey. All which may be easily reconciled, if we would observe; That the first space from the City toward this Mount was called Bethphage, which I have cleared elsewhere from Talmudick Authors, the Evangelists themselves also confirming it. That part of that Mount was known by that name to the length of about a Sabbath days journey, till it come to that part which was called Bethany. For there was Bethany, a tract of the Mount, and the Town of Bethany. The Town was distant from the City about fifteen furlongs, i. e. two miles, or a double Sabbath days journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath days journey only.

Our Saviour led out his Disciples, when he was about to ascend, to the very first brink of that Region or tract of Mount Olivet which was called Bethany, and was distant from the City, a Sabbath days journey. And so far from the City it self did that tract extend it self which was called Bethphage: and when he was come to that place where the bounds of Bethphage and Bethany met and toucht one another, he there ascended: in that very place where he got upon the Ass, when he rode into Jerusalem, Mark XI. 1. whereas therefore Josephus saith, that Mount Olivet was but five furlongs from the City, he means the first brink and border of it. But our Evangelist must be understood of the place where Christ Ascended, where the name of Olivet began, as it was distinguished from Bethphage.

And since we have so frequent mention of a Sabbath days Journey, and it is not very forreign from our present purpose to observe something concerning it, let me take notice of these few things:

I. The space 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a Sabbath days bounds was two thousand cubits. r 1.513 Naomi said to Ruth, we are commanded to observe the Sabbaths, and the Feasts: But we are not to go beyond 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two thousand cubits. s 1.514 It is ordained by the Scribes that no Man go out of the City beyond two thousand cubits. Instances of this kind are endless. But it

is disputed upon what foundation this constitution of theirs is built. t 1.515 Whence comes it to be thus ordained concerning the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two thousand cubits? it is founded upon this, Let no man go out of his place on the seventh day, Exod. XVI. 29. u 1.516 Where are these two thousand cubits mentioned? they have their Tradition from hence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abide ye every man in his place, Exod. XVI. 29. These are four cubits. Let no man go out of his place. These are two thousand cubits. It is true indeed we cannot gain so much as one cubit out of any of these Scriptures, much less two thousand; however, we may learn from hence the pleasant art they have of working, any thing out of any thing.

Asai ben Akibah saith, they are fetcht from hence in that it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 place, place. Here place is said [Let no man go out of his place] and it is said elsewhere, I will appoint thee a place, Exod. XXI. 13. As the place that is said elsewhere, is two thousand cubits, so the place, that is spoken of here, is two thousand cubits. But how do they prove that the place mentioned elsewhere, is two thousand cubits? x 1.517 I will appoint thee a place whither he shall flee that kills a man unawares: This teacheth us that the Israelites in the Wilderness (i. e. those that had slain any one) betook themselves to a place of refuge. And whether did they flee? To the Camp of the Levites.

Now therefore, when the Israelites▪ Camp in the Wilderness were distant from the Tabernacle and from the Levite's Camp that was pitcht about the Tabernacle, two thou∣sand cubits, which thing they gather from Jos. III. 4. and whereas it was lawful for them at that distance to approach the Tabernacle on the Sabbath day, hence they argue for the two thousand cubits, as the Sabbath days journey which we are now enquiring in∣to. But by the way let us take notice of the four cubits which they gathered from those words, abide ye every man in his place. Which must be thus understood: If any person through ignorance, or by any accident, had gone beyond the limits of the Sabbath, and afterward came to know his transgression, he was confined within four cubits, so that he must not stir beyond them, till the Sabbath was done and over.

They further instance in another foundation for the two thousand cubits: y 1.518 ye shall mea∣sure from without the City on the East side two thousand cubits, Numb. XXXV. 5. But another Scripture saith, from the wall of the City and outward, ye shall measure a thousand cubits [vers. 4.] the thousand cubits are the suburbs of the City, and the two thousand cubits are the Sabbatical limits. Maimonides z 1.519 very largely discourseth in what manner and by what lines they measured these two thousand cubits from each City: but it makes very little to our purpose. Only let me add this one thing, that if any one was over-taken in his journeying, in the fields, or wilderness, by the night when the Sabbath was coming in, and did not exactly know the space of two thousand cubits, then he might walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two thousand ordinary paces: and these were accounted the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sabbatical bounds a 1.520

So far from the City was that place of Mount Olivet where Christ Ascended, viz. that part of the Mount where Bethphage ended, and Bethany began. Perhaps the very same place mentioned 2 Sam. XV. 32. or certainly not far off where David in his flight taking leave of the Ark and Sanctuary, looked back, and worshipped God. Where if any one would be at the pains to enquire why the Greek Interpreters retain the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ros, both here and in Chap. XVI. I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And David came unto Ros. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And David passed on a little way from Ros: He will find a knot not easie to be untied. The Talmudists would have it a place of Idolatry, but by a reason very far fetcht indeed b 1.521. The Jewish Commenta∣tors with a some more probability conceive, that it was a place from whence David when he went toward Jerusalem, looking toward the place where the Tabernacle was seated, was wont to worship God.

Notes

• a 1.1

  Succah. fol. 53. 1.
• b 1.2

  Cont. Appion. lib. 1.
• c 1.3

  Antiqu. lib. 20. cap. 8.
• d 1.4

  Hieros. Taa∣nith, fol. 68. 1.
• e 1.5

  Fol. 12. ••.
• f 1.6

  Bab. Taanith, fol. 27. 1.
• g 1.7

  Fol. 82. ••.
• h 1.8

  Fol. 51. 4.
• i 1.9

  Taanith, cap. 4. hal. 2.
• k 1.10

  Sip••ra, sol. 3. 2.
• l 1.11

  Fol. 69. 1.
• m 1.12

  Kiddushin, cap. 4. hal. 1.
• n 1.13

  Joseph. cont. Appion. lib. 1. pag. mihi 918.
• a 1.14

  R. Solomon in Numb. XIX.
• b 1.15

  Joma, fol. 67. 2.
• a 1.16

  Hieros. Taa∣nith, ubi supr
• a 1.17

  Tamid. cap. 3. hal. 1.
• b 1.18

  Joma, fol. 25. 1.
• c 1.19

  Gloss. ibid. fol. 22. 1.
• d 1.20

  Tamid. cap. 5. hal. 4.
• e 1.21

  Halac. 5.
• f 1.22

  Halac. 6.
• g 1.23

  Cap. 6. Hal. 1.
• h 1.24

  Halac. 2.
• i 1.25

  Halac. 3.
• a 1.26

  Joma, fol. 44. 1.
• b 1.27

  Bemidb. rab. fol. 244. 3.
• c 1.28

  Beracoth, fol. 26. 1.
• d 1.29

  Ibid. cap. 2. hal. 3.
• a 1.30

  Hieros. Joma, fol. 42. 3.
• b 1.31

  Bab. Joma, fol. 33. 2.
• c 1.32

  Joma, fol. ••9. 1.
• a 1.33

  Bemidb. rab. fol. 240. 3.
• b 1.34

  Sanhedr. fol. 70. 1. Bemidb. rab. fol. 140. 2. & fol. 238. 4, &c.
• a 1.35

  Chelin. fol. 24. 1.
• a 1.36

  See Bemidbar rad. 222. 3.
• a 1.37

  Hieros. Joma, fol. 43. 2.
• a 1.38

  Gittim. cap. cap. 5. Hal. 7.
• b 1.39

  Maimon. in Gerushim, cap. 2.
• a 1.40

  Hierosol. Be∣rac. fol. 11. 2. & Nazir. fol. 53. 3.
• b 1.41

  Jevamoth, fol. 42. 1.
• a 1.42

  Hieros. Rosh hashanah, fol. 56. 4.
• a 1.43

  Fol. 70. 1.
• a 1.44

  Fol. 18. 2.
• a 1.45

  De Verit. Christ. Relig. cap. 28.
• b 1.46

  Moses Had∣darson in Psa LXXXV.
• a 1.47

  Hieros. Sotah, fol. 2. 3.
• a 1.48

  I••••••moth, fol. 33 2. & 34. ••. & 35. 1, &c.
• a 1.49

  Schabb. fol. 137. 2.
• b 1.50

  Cholin. fol. 47. 2.
• c 1.51

  Fol. 7. 4.
• d 1.52

  ••ab. Jevam. fol. 105. 1.
• e 1.53

  Fol. 24. 1.
• a 1.54

  Maimon. T••∣ph••l. cap. 8.
• b 1.55

  Middoth, cap. 5. hal. 4.
• a 1.56

  Avodah. Za∣aah, fol. 8. 2.
• b 1.57

  Lib. 3. cap. 5.
• c 1.58

  Sueton. in Octaviano. cap. 27.
• a 1.59

  Lib 55.
• a 1.60

  Juchas. fol. 19. 2.
• a 1.61

  Midras. ••∣chah. fol. 48. 3.
• b 1.62

  Fol. 37. 2▪
• * 1.63

  a Schabb. fol. 45. 2. & ••e••ah. ••••l. 4••. 1.
• b 1.64

  Nedarim, fol. 63. 1. & Taa∣nih, fol. 6. 1.
• * 1.65

  a Pesikta, fol. 16. 3.
• * 1.66

  a Schabb. fol. 135. 1.
• a 1.67

  Cap. 8. hal. 1.
• b 1.68

  Rahbenu Asher in nerecoth, fol. 68. 2.
• c 1.69

  Fol. 49. 1.
• d 1.70

  Tamid cap. 5. hal. 6.
• a 1.71

  Cholin. fol. 22. 2.
• b 1.72

  Pesikta, fol. fol. 7. 4.
• c 1.73

  Idem. fol. 3. 4.
• d 1.74

  Fol. 108. 2.
• e 1.75

  Joma, fol. 4. 1.
• a 1.76

  Joseph. Antiq. lib. 12. cap. 2.
• b 1.77

  Juchas. fol. 66. 2.
• c 1.78

  Chagigah, fol. 16. 2. & Mac∣coth, fol. 5. 2.
• d 1.79

  Chetubb, fol. 67. 1.
• e 1.80

  Shevnoth, fol. 34. 1.
• f 1.81

  Targ. in Je∣rem XXXI. 6.
• a 1.82

  Haeres. 78. cap. 23.
• a 1.83

  Chetubb. fol. 50.
• b 1.84

  Joma, fol. 82. 1.
• c 1.85

  Ignat. Mart. Epist. ad Mag∣nes.
• d 1.86

  Shemoth rabb.
• a 1.87

  In Chagigah, fol. 1••. 2.
• b 1.88

  Pesikta, fol. 75. 3.
• c 1.89

  Fol. 61. 3.
• * 1.90

  d Hieros. Me∣gillah, fol. 74. 5
• a 1.91

  Sanhedr. cap. 11. hal. 2.
• b 1.92

  Joma, fol. 68. 2.
• c 1.93

  Megillah, fol. 21. 1.
• d 1.94

  See Succah, fol. 49. 1. Ju∣coas. fol. 53. 1.
• e 1.95

  In Megillah, ubi supr.
• f 1.96

  Ibid. fol. 27. 2.
• g 1.97

  Be••esh. rabb. fol. 90. 3.
• h 1.98

  Hieros. Taa∣nith, fol. 67. 4.
• i 1.99

  In Bab. Bera∣coth, fol. 27. 2.
• k 1.100

  M••i•…•…. San∣hedr. cap. 1.
• l 1.101

  Sanhedr. fol. 17. 2.
• m 1.102

  Sanhedr. fol. 40. 1.
• n 1.103

  Hierosol. ubi supr.
• a 1.104

  Hierosal. San∣hedr. fol. 29. 1.
• b 1.105

  Juchasin. fol. 57. 1. out of Rambam.
• c 1.106

  Joma▪ ca••▪ 1▪
• d 1.107

  Hieros. H••∣raioth, fol. 47. 4.
• e 1.108

  Joma, cap•• hal. 1.
• * 1.109

  f Tamid. cap. 3. hal. 1.
• g 1.110

  Sanhedr. fol. 19. 2.
• h 1.111

  Chetub. fol. 88. 2. & fol. 105. 1.
• i 1.112

  Cap. 1. of the same Treatise, hal. 5.
• k 1.113

  Pesikta, fol. 11. 4.
• l 1.114

  Beresh. rabb. fol. 110. 3.
• m 1.115

  Sanhedr. fol. 25. 2.
• n 1.116

  Dion Cass. lib. 58. a little from the be∣ginning.
• o 1.117

  Midr. Schir. fol. 5. 3.
• p 1.118

  Sanhedr. fol. 18. 2.
• q 1.119

  Bemidb. rabh. fol. 250. 1.
• r 1.120

  Schemoth rab∣ba, fol. 160. 4.
• s 1.121

  Kiddushin, fol. 80. 1.
• t 1.122

  Sect. 13. of the same Trea∣tise.
• u 1.123

  Shemoth rab∣ba, fol. 128. 4.
• w 1.124

  Beresh. rabba. fol. 73. 4.
• x 1.125

  Midr. Ruth. fol. 43. 2.
• y 1.126

  Hieros. Cha∣gigah, fol 77. 4.
• z 1.127

  Theophil. ad Autolych. lib. 3.
• a 1.128

  Hierosol. Me∣gill. fol. 71. 4. Bab. Migillah, fol. 9. 1. Mas∣sech. Sopherim, cap. 1.
• b 1.129

  In Beresh. rab. fol. 10. 3. and fol. 12. 4. and fol. 41. 4. and fol. 110. 1.
• c 1.130

  Shemoth, rab. fol. 123. 1.
• d 1.131

  Zohar. in Ex∣od. Col. 22.
• e 1.132

  T••rg. in Can∣tic. IV. 10.
• f 1.133

  Remidb. rab. fol. 210. 3.
• g 1.134

  Beresh. rab. fol. 43. 2.
• h 1.135

  See Menacoth fol. 85. 1. Targ. Jonath. Exod. I. Aruch. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Nu∣menius ••n Eu∣seb. praeparat. Evangel. lib. 8. cap. 8.
• a 1.136

  Beracoth, fol. 7. 1.
• b 1.137

  In Megillah, cap. 3.
• c 1.138

  See Gloss. in Schabb. 115. 1.
• d 1.139

  Megill, fol. 21. 1.
• e 1.140

  Kiddushin, fol. 76. 2.
• f 1.141

  In Megillah, Artic. 22.
• g 1.142

  Massecheth Sopherim, cap. 12.
• h 1.143

  Beresh. rabb. Sect. 80.
• i 1.144

  Massech. So∣pherim, cap. 13.
• k 1.145

  Megil. fol. 2••. 1.
• l 1.146

  In Massech. Soph. cap. 14.
• m 1.147

  Joma, fol. 68. 2.
• n 1.148

  Bava bathr•• fol. 13. 2.
• o 1.149

  See the Tract Sopherim, cap. 3.
• p 1.150

  Megill. fol. 27. 1.
• q 1.151

  Megill. fol. 24. 1.
• r 1.152

  Joma, cap. 7. hal. 1.
• s 1.153

  Fol. 70. 1.
• t 1.154

  Massech. So∣pherim. cap. 11.
• u 1.155

  Megill. fol. 32. 1.
• x 1.156

  Megil. fol. 24. 1.
• y 1.157

  Joma, fol. 70. 1.
• z 1.158

  Beresh. rab. sect. 23. & Tan∣chum, fol. 4. 2.
• a 1.159

  See Hieros•…•… Sotah, fol. 18▪ 3. and Bab. Bava. kama, fol. 92. 1.
• b 1.160

  See Beresh. rab. sect. 100.
• c 1.161

  Antiq••. lib. 8. cap. 7.
• d 1.162

  Taanith, fol. 6. 1.
• e 1.163

  Sanhedr. fol. 81. 2.
• f 1.164

  In Ramban in Sanbedr. cap. 7. hal. 4.
• a 1.165

  Pesacbin, fol. 26 1.
• b 1.166

  E••ubbin, fol. 29. 1.
• c 1.167

  Moed Katon. fol. 16. 1.
• d 1.168

  Beresh. Rab. sect. 33.
• e 1.169

  So ••ava Ma∣••••, fol. 83. 10.
• f 1.170

  In cap. 4, &c.
• g 1.171

  Kelim, cap. 1. hal. 7.
• h 1.172

  Succah, fol. 30. 1.
• i 1.173

  Beracoth, fol. 51. 1.
• * 1.174

  k Schabb. fol. 129. 1.
• a 1.175

  In Rosh hasha∣nah, fol. 22. 2.
• b 1.176

  In Siphra, and Pesikta, and Menacoth, fol. 65. 1.
• c 1.177

  Rambam in Adaioth, fol. 22. 1.
• d 1.178

  Beracoth, fol. 〈…〉〈…〉▪ 1.
• e 1.179

  Beresh. rabb. fol. 63. 3.
• f 1.180

  See Menacoth, fol. 87.
• g 1.181

  Ibid. fol. 90. 1.
• h 1.182

  Joma, fol. 48. 1.
• a 1.183

  Kitsur Piske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Me∣gillah, Artic. 4••.
• b 1.184

  In R••bben•• Asher, ibid. fol. 37. 2.
• c 1.185

  Megillah, cap. 4.
• d 1.186

  Hieros. Bera∣coth. fol. 5. 4.
• e 1.187

  Gloss, in Kiddushin, fol. 80. 2.
• f 1.188

  Moed. Katon, fol. 24. 1.
• g 1.189

  Moed Katon, ibid.
• h 1.190

  Beracoth cap. 3. hal. 1.
• i 1.191

  Ibid. & Che∣tub, fol. 8. 2.
• k 1.192

  Beresh. rabb. sect. 100.
• l 1.193

  Chetub. fol. 72. 1.
• a 1.194

  Hieros. Bava batra, fol. 15. 1.
• b 1.195

  Gloss, in Schabb. fol. 104. 2.
• c 1.196

  Gloss in Jo∣ma, fol. 67. 2.
• d 1.197

  Gittin. fol. ••7. 2, &c.
• e 1.198

  Massech. So∣pher. cap. 13.
• f 1.199

  Succah. fol. 46. 2.
• g 1.200

  Beracoth, fol. 55. 1.
• a 1.201

  Schabb. fol. 118. 2.
• b 1.202

  Gloss. in She∣kalim, cap. 5.
• c 1.203

  Hieros. Schabb. fol. 15. 4. & Bab. Schabb. fol. 120. 1.
• c 1.204

  Fol. 57. 2.
• d 1.205

  Avodah Za∣rah, fol. 58. 2.
• e 1.206

  Epiphan. lib. 1. cap. 15.
• f 1.207

  Schabb. fol. 118. 2.
• g 1.208

  Mark VI. 9.
• h 1.209

  Lukt III. 11.
• i 1.210

  De••harin rab∣ba, fol. 293. 4.
• k 1.211

  Vajicra rab∣ba, fol. 195. 3.
• l 1.212

  Pesikta, fol. 93. 1.
• m 1.213

  Hieros. Avod. Zarah, fol. 44. 4.
• n 1.214

  Chetubboth, fol. 3. 2.
• o 1.215

  Shemoth rabb. fol. 123. 1.
• a 1.216

  Numb. XI.
• d 1.217

  Vajicra rab∣ba, fol. 178 1.
• a 1.218

  Jadaim, cap. 3. hal. 3.
• b 1.219

  Mat. X.
• c 1.220

  Fol. 17. 3.
• d 1.221

  2 King. IV. 29.
• e 1.222

  Rambam in Moed Katon, cap. ult.
• a 1.223

  Taanith, fol. 12. 2.
• b 1.224

  Ibid. fol. 14. 2.
• c 1.225

  Hieros. Demai, fol. 22. 4.
• a 1.226

  Chap. XI. 44, 45.
• b 1.227

  Beracoth, fol. 45, 2.
• * 1.228

  Kiddush. fol. 30. 1.
• b 1.229

  Sanhedr. fol. 17. 2.
• c 1.230

  Mat. XXIII. 1.
• d 1.231

  Horaioth. fol. 2. 2.
• e 1.232

  Horaioth. fol. 13. 2.
• a 1.233

  Act. XV. 21.
• b 1.234

  1 Cor. XIV. 3.
• c 1.235

  Act. XIII. 15.
• d 1.236

  Beresh. rab. fol. 90. 3.
• a 1.237

  Gloss. in Bava Rama, fol. 10. 1.
• b 1.238

  Gloss. in Scha••b. fol. 115 1.
• * 1.239

  Ioh. 5. 39.
• c 1.240

  Hierosol. Cha∣gigah, fol. ••5. 4.
• d 1.241

  Megillah, fol. 26. 2.
• e 1.242

  Hierosol. Sch••••b. fol. 1••. 3. •• Midras Tillen, fol. 20. 4.
• * 1.243

  Fol. 101. 1.
• f 1.244

  Schabb. fol. 33▪ 2.
• b 1.245

  Psal. LXIII. 11.
• c 1.246

  Deut. VI. 5.
• d 1.247

  Mark XII. 30.
• e 1.248

  Beracoth, fol. 54. 1.
• f 1.249

  Hieros. Sotah. fol. 21. 2.
• a 1.250

  Megill. fol. 17. 1.
• b 1.251

  Hieros. Berac. fol. 3. 3.
• c 1.252

  Deut. VI. 4, &c. & XI. 13. &c.
• d 1.253

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 2.
• e 1.254

  Ibid. cap. 4.
• f 1.255

  See Notes upon Chap. I. 5.
• * 1.256

  Fol. 67. 4.
• g 1.257

  Notit. Impe••▪ Orient.
• h 1.258

  Josh. XV. 7.
• i 1.259

  Joh. IV. 9.
• k 1.260

  Hieros. Bera∣coth, sol. 3. 1.
• l 1.261

  Exod. XXX. 13.
• m 1.262

  Midras. Til∣lin. fol. 16. 3.
• a 1.263

  Beracoth, sol. 31. 1.
• b 1.264

  1 Kings VIII. 28.
• c 1.265

  Fol. 11.
• d 1.266

  1 Cor. XIV. 16.
• e 1.267

  ••••e Psalm XII, ••••. XXII, & IXXXIX, & ••••••.
• f 1.268

  Matth. XII.
• g 1.269

  Elleh Had••e••∣harim rab. fol. 302. 2.
• h 1.270

  Plin. lib. 10. 28.
• i 1.271

  Midras. Schir. fol. 2. 1.
• k 1.272

  Gittin, fol. 68. 1.
• l 1.273

  Vajicra rabb. fol. 70. 2.
• * 1.274

  m Beresh. rabb. fol 39. 3.
• n 1.275

  B••resh. rabb. col. 4.
• o 1.276

  Fol. 15. 2.
• p 1.277

  Midr. Mis. about the be∣ginning.
• q 1.278

  Vid. Notes upon M••t XV. & Mark VII.
• r 1.279

  Erubhin, fol. 21. 2.
• s 1.280

  Hieros. Bera∣coth. fol. 2. 4.
• t 1.281

  Schabb. fol. 118. 1.
• u 1.282

  Vid. Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.283

  Pesach. fol. 17. 2.
• y 1.284

  Menacoth, fol. 65. 1.
• x 1.285

  Va••icra rab. fol. 197. 3.
• a 1.286

  ••ava bathra, fol. 9. 1.
• b 1.287

  Ibid. fol. 10. 1.
• c 1.288

  Mark VII. 3.
• d 1.289

  Joma, fol. 83. 2.
• e 1.290

  Taanith, fol. 10. 2.
• f 1.291

  Schab. fol. 104. 1.
• g 1.292

  Act. V. 34.
• h 1.293

  Hieros. Schab. fol. 15. 3.
• i 1.294

  Sotah, cap▪ ••. hal. 4.
• k 1.295

  Turen. 2. c.
• l 1.296

  Fol. 79. 2, 3.
• m 1.297

  Fol. 93. 1.
• n 1.298

  Vid. Notes at Mat. XXIII.
• o 1.299

  Vajicra rabb. fol. 165. 3.
• p 1.300

  Luk. XXIV. 32.
• a 1.301

  Notes upon Mat. X. 27.
• b 1.302

  Fol. 14. 1.
• c 1.303

  Sanhedr. fol. 26. 2.
• d 1.304

  Mat. X. 29.
• e 1.305

  Levit. XIV. 4.
• f 1.306

  Beresh. rabb. fol. 88. 4.
• g 1.307

  Fol. 15. 1.
• h 1.308

  1 Joh. V. 16.
• i 1.309

  Ba••a bathra, fol. 13. 1.
• k 1.310

  T••anith, fol. 11. 1.
• l 1.311

  Elleh Haddeh∣barim rabb. fol. 300. 1.
• m 1.312

  Vide Job XXXVIII. 41. & Ps. CXLVII. 9.
• n 1.313

  Fol. 49. 2.
• o 1.314

  Gloss. in Ba∣thra, fol. 57. 2.
• p 1.315

  Cholin. fol. 82. 1.
• q 1.316

  Deut. XXV. 3▪
• r 1.317

  2 Cor. XI. 2••▪
• s 1.318

  Fol. 24. 2.
• t 1.319

  Maimon. Ava∣dim, cap. 9.
• a 1.320

  Acts V. 37.
• b 1.321

  Antiqu. lib. 18. cap. 5.
• * 1.322

  Ludov. Capel. Hist. Iud. com∣pend.
• c 1.323

  Luke XXIII. 12.
• d 1.324

  Midras Til∣lin. fol. 7. 4.
• e 1.325

  Fol. 4. 1. & Zevachin, fol. 31. 2.
• f 1.326

  Joh. IX. 7, 11.
• g 1.327

  Bava kama, fol. 91. 1.
• b 1.328

  Shtviith, fol. 35. 1.
• i 1.329

  Bemidb. rabb. fol. 157. 2. & Midras Schir. fol. 2. 3.
• k 1.330

  Horaioth, fol. 10. 1.
• l 1.331

  Levit. XIV. 34.
• m 1.332

  Erubhin, fol. 41. 2.
• n 1.333

  Gloss. in San∣hedr. fol. 65. 2.
• o 1.334

  Cap. 2. hal. 1.
• p 1.335

  Erubhin, fol. 17. 2.
• q 1.336

  Ibid. fol. 20. 2.
• r 1.337

  Sanhedr. fol. 111. 1.
• s 1.338

  Isa. V. 14.
• t 1.339

  Zechar. XIII. 8.
• u 1.340

  Jerem. III. 14.
• x 1.341

  Megillah, fol. 16. 2.
• y 1.342

  Sanhedr. fol. 2. 1.
• z 1.343

  Ibid. fol. 89. 1.
• a 1.344

  Matt. XXIII. 39.
• b 1.345

  Luk. XIX. 13.
• c 1.346

  Isa. XXII. 14.
• * 1.347

  Mat. XXVI.
• * 1.348

  ••••••ccath. •• 1.
• f 1.349

  Hieros. Suc∣cah. fol. 54. 1.
• g 1.350

  Joh. V. ••••.
• a 1.351

  Schabb. fol. 119. 1.
• b 1.352

  Hieros. Schabb. fol. 14. 4. & Avodah. Zarab, fol. 40. 4.
• c 1.353

  Schab. cap. 18. hal.
• d 1.354

  Bezah. fol. 46. 1.
• e 1.355

  R. Abuhabh in praesat. ad Ner. 7.
• f 1.356

  Hieros. B••ra∣coth, fol. 11. 2.
• g 1.357

  Vaji••r. rab••. fol. 164. 4.
• h 1.358

  Job VI. 6.
• i 1.359

  Lament. II. 14.
• k 1.360

  Job I. 22.
• a 1.361

  Vajicr. rabb. fol. 197. 2.
• b 1.362

  Schabbath. fol. 104. 1.
• c 1.363

  Matth. XIX. 20.
• d 1.364

  Hieros. Chagi∣••ab, fol. 77. 4.
• e 1.365

  Fol. 34. 2.
• f 1.366

  Succah, fol. 53. 1.
• g 1.367

  Heb. XII. 23.
• h 1.368

  Fol. 34. 2.
• i 1.369

  Isai. LXIV. 4.
• k 1.370

  Isai. LVII. 19.
• l 1.371

  Fol. 3. 2.
• m 1.372

  Cap. 8.
• n 1.373

  Jul. Capitolin in Maximino.
• a 1.374

  Demai. cap. 6.
• b 1.375

  Isal. XL.
• c 1.376

  Cap. 6. & 6.
• d 1.377

  Revel. VII. 3. See also Rev. XI. 5. Luke X. 19.
• g 1.378

  1 Sam. VIII. 3.
• h 1.379

  Prov. XV. 27.
• i 1.380

  Ezek. XXII. 27.
• * 1.381

  * Ib. ver. 13.
• k 1.382

  Heb. II. 9.
• l 1.383

  Vid. Matth. XXV. 35, &c.
• m 1.384

  Fol. 94. 2.
• n 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 14.
• o 1.386

  Ver. 31.
• p 1.387

  Fol. 81. 1.
• q 1.388

  Fol. 98. 2.
• r 1.389

  Gen. XV.
• s 1.390

  Bava bathra, fol. 58. 1.
• t 1.391

  Taanith, fol. 21. 1.
• u 1.392

  Fol. 21. 2.
• x 1.393

  ••emidb. rabb. fol. 245. 4.
• y 1.394

  Hieros. Kilaim fol. 32. 3.
• z 1.395

  Midras Til∣lin. fol. 3. 1.
• a 1.396

  T••murah, fol▪ 11••. 1.
• b 1.397

  Cap. 10.
• c 1.398

  Pesikta, fol▪ 93. 1.
• * 1.399

  d Kiddushin, fol. 72. It is quoted also from Juchasin, fol. 75. 2.
• e 1.400

  Iuchasin.
• f 1.401

  Gloss.
• g 1.402

  Midras Echah, fol. 68. 1.
• h 1.403

  Hieros. Ke∣••aim. fol. 32. 2.
• i 1.404

  Isai. LIII.
• k 1.405

  Midras Ruth, fol. 44. 2. & Midras Cohe∣leth, fol 85. 4.
• l 1.406

  Berac. fol. 18. 2.
• m 1.407

  Deuter. XXXIV. 4.
• n 1.408

  Hieros. Cha∣gigah, fol. 77. 4.
• o 1.409

  Midras Cohe∣seth, 103. 2.
• p 1.410

  Gloss. in Ba∣thra, fol. 13. 2.
• q 1.411

  Ibid. fol. 14. 2.
• r 1.412

  Cod. 230.
• a 1.413

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of Bava Mezia.
• b 1.414

  Kiddushin, fol. 29. 2.
• c 1.415

  Bava Mezia▪ fol. 31. 1.
• d 1.416

  Joma, fol. 86. 2.
• e 1.417

  Maimon. Ava∣dim. cap. 9.
• f 1.418

  Pesachin, fol. 67. 1.
• g 1.419

  Pesachin ubi supr.
• h 1.420

  Negaim. cap. 13. hal. 12.
• i 1.421

  Matt. XXIV. 14.
• a 1.422

  Hieros. So∣tah, fol. 23. 2.
• b 1.423

  Fol. 44. 2.
• c 1.424

  Cap. 1.
• d 1.425

  Maimon. San∣hedr. cap. 1.
• * 1.426

  Vid Job XX. 7. Psal. XLIV. 24. & XLIX. 10.
• e 1.427

  Maimon. Taa∣nith, cap. 2.
• f 1.428

  Ibid. cap. 1.
• g 1.429

  Ibid.
• h 1.430

  Taanith, fol. 12. 1.
• i 1.431

  Hierosol. Taa∣nith. fol. 64. 3.
• k 1.432

  Deut. XXVI. 13.
• l 1.433

  Sanhedr. fol. 83. 1.
• m 1.434

  Fol. 8. 4.
• n 1.435

  Maimon. in Tephillah.
• o 1.436

  Ibid. Peah. cap. 5.
• p 1.437

  Maimon. ubi supr.
• q 1.438

  Sanhedr. fol. 110. 2.
• r 1.439

  Vid. Mark X. 21.
• a 1.440

  Megillah, fol. ••••▪ ••.
• b 1.441

  Sanhedr. fol. ••••. ••.
• c 1.442

  Fol. ••••.
• d 1.443

  ••••••••ob. fol. ••••▪ ••
• e 1.444

  Fol. 25. 2.
• f 1.445

  Rambam in Peah, cap. 1.
• g 1.446

  Midras Schir. fol. 7. 2.
• h 1.447

  Suidas.
• i 1.448

  Schabh. fol. 119. 2.
• k 1.449

  Hos. III. 5. & H••br. I. 2.
• l 1.450

  Joel II. 28. Acts II. 17.
• m 1.451

  Isai. II. 2.
• a 1.452

  Maimon. in Sanhedr. cap. 2.
• b 1.453

  Shemoth. rab∣ba. fol. 159. 1.
• c 1.454

  Matt. XXII. 46.
• d 1.455

  Pag. 250.
• e 1.456

  Sanhedr. fol. 148. 2.
• f 1.457

  Nedarim, fol. 32. 2.
• g 1.458

  Bava bathra, fol. 57. 2.
• h 1.459

  Sanhedr. fol. 44. 1.
• a 1.460

  Shekalin. cap. 5.
• b 1.461

  Middoth. cap. 1.
• c 1.462

  Middoth ubi supr. hal. 2.
• d 1.463

  Maimon. in Hhamets Umat∣sah. cap. 8.
• e 1.464

  Beracoth, cap. 1. hal. ult.
• f 1.465

  Fol. 24. 4.
• g 1.466

  Maimon. Cha∣nuchah. cap. 4.
• h 1.467

  Chap. IV. 13.
• i 1.468

  Joh. XIV. 30.
• k 1.469

  Hieros. Ki∣laim. fol. 32. 2.
• l 1.470

  2 Cor. XII.
• m 1.471

  Lib. 17. pag. 560.
• n 1.472

  Sh••moth rab∣ha, fol. 122. 4.
• o 1.473

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Je∣lammedenu, on those words, Take the rod.
• a 1.474

  Sanhedr. fol. 103. 1.
• b 1.475

  Taanith, fol. 11. 2.
• c 1.476

  Aelian, Spar∣tian. In P••s••••n. Nigr.
• d 1.477

  Capitolin. in Gordiano ter∣tio.
• e 1.478

  Trebell. Poll. in Claudio.
• f 1.479

  Chagigah, fol▪ 14. 2.
• g 1.480

  Midras Til∣lin. fol. 11. 3.
• h 1.481

  Ibid.
• i 1.482

  Schabb. fol. 34. 1.
• k 1.483

  Maimon in Schab. cap. 5.
• l 1.484

  Pesachin fol. 34. 1.
• m 1.485

  Cherithuth▪ fol. 79. 2. & Adaioth. cap. 4. hal. 10.
• n 1.486

  Fol. 10. 4▪
• * 1.487

  i In Hhamats Umatsah, cap. 2.
• p 1.488

  Beracoth. fol▪ 3. 2.
• q 1.489

  Cap. 1.
• r 1.490

  Hieros. Bera∣coth, fol. 2. 2.
• s 1.491

  Schab. fol. 151. 1.
• a 1.492

  Sbemoth rab∣ba, fol. 124. 1.
• b 1.493

  Mark XVI. 12.
• c 1.494

  Sol. 45. 2.
• d 1.495

  Bereshith rab∣ba, fol. 101. 3.
• e 1.496

  Bereshith rab∣ba, fol. 62. 2.
• f 1.497

  Beracoth, fol. 45. 1.
• g 1.498

  Ib. fol. 49. 1.
• h 1.499

  Fol. 20. 2.
• i 1.500

  Mark XVI. 11. 13.
• k 1.501

  In Iul. Capi∣tol.
• l 1.502

  Beresh. rabb••, fol. 34. 2.
• m 1.503

  Schabb. fol. 116. 1.
• n 1.504

  Apud Phot. Cod. ccxxx.
• o 1.505

  Cod. xxxvi.
• p 1.506

  Cap. 1.
• q 1.507

  Bava bathra, fol. 14. 2.
• r 1.508

  Bava bathra, ubi supr.
• s 1.509

  Oregent. Dial. at the begin∣ning.
• t 1.510

  Schabb. fol. 116. 2.
• u 1.511

  Bathra. ubi. supr.
• q 1.512

  Antiq. lib. 20. cap. 6.
• r 1.513

  Targ. in Ruth▪ cap. 1. 16.
• s 1.514

  Maimon. Schab. cap. 27.
• t 1.515

  Hieros. Erub∣hin, fol. 21. 4.
• u 1.516

  Bab. Erubhin, fol. 51. 1.
• x 1.517

  Maccoth. fol. 12. 2. & Zeva∣chin. fol. 117. 1.
• y 1.518

  Sotah. fol. 27. 2.
• z 1.519

  Schabb. 28. and Erubhin. cap. 8.
• a 1.520

  Erubh. fol. 42. 1.
• b 1.521

  Sa••••ed. fol. 107. 1