Works

VERS. I.

THIS Parable seems to have relation to the custom of letting out grounds, which we find discoursed of: 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 quantity. 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 compounded between the owner and him that occupies the ground.

〈 in non-Latin alphabet 〉 with Kimchi is 〈 in non-Latin alphabet 〉 Pakidh. 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 〉 as it were the 〈 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 favor in the eyes of his Lord, if ill 〈 in non-Latin alphabet 〉 be will remove him from his stewardship.

VERS. III.

IS there not some third thing, betwixt digging and begging? The distinction betwixt 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Artificers, and Laborers, mentioned in Bavah Mezia 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.

THAT is, take from me 〈 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 Oil, and the other but twenty out of an hundred measures of Wheat. Unless the measures of Wheat exceeded the measure of Oil 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.

1. WEre I very well assured that our Savior 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 〉 signifies to hurt, as well as to deal unjustly, 〈 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 〉 , hurtful Mammon, because it frequently proves noxious to the owner. It is the Lawyers term 〈 in non-Latin alphabet 〉 the damage of Mammon (Maimonides hath a Treatise with that title 〈 in non-Latin alphabet 〉 ) that is, when any person doth any way hurt or damnify another's estate. And in reality, on the contrary 〈 in non-Latin alphabet 〉 hurtful Mammon, i. e. when riches turn to the hurt and mischief of the owner. And if I thought our Savior here speaks of riches honestly gotten, I would suppose he might use this very word 〈 in non-Latin alphabet 〉 only that the phrase of 〈 in non-Latin alphabet 〉 is not so usual amongst the Jews as 〈 in non-Latin alphabet 〉 .

II. Or perhaps he might call it Mammon of unrighteousness in opposition to Mammon 〈 in non-Latin alphabet 〉 of righteousness, i. e. of mercy, or alms-giving; for by that word 〈 in non-Latin alphabet 〉 righteousness, the Jews usually expressed charity or alms-giving, as everyone that hath dipt into that language knows very well. And then his meaning might be, make to yourselves friends of the Mammon of unrighteousness, i. e. of those riches which you have not yet laid out in 〈 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 〉 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 itself. That Steward, gained to himself friends by ill gotten goods, so do ye; make to yourselves friends of the wealth you have not well got.

Object. But far be it from our Savior to exhort or encourage any to get riches unjustly; 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 myself not so very well satisfied in this matter.

2. Let us but a little consider by what words in the Syriac our Savior might express 〈 in non-Latin alphabet 〉 , especially if he spoke in the vulgar language. It was a common phrase, 〈 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 Samuel's Son, that they did not walk in his ways 〈 in non-Latin alphabet 〉 but turned after false Mammon He destroys his own house 〈 in non-Latin alphabet 〉 whoso heaps up to himself the Mammon of falsehood To shed blood and to destroy souls 〈 in non-Latin alphabet 〉 that they may gain Mammon of falsehood

There needs no Commentator to show what the Targumists mean by Mammon of falsehood, or Mammon of unrighteousness. They themselves explain it when they render it sometimes by 〈 in non-Latin alphabet 〉 Mammon of violence 〈…〉 Sometimes by 〈 in non-Latin alphabet 〉 Mammon of wickedness Kimchi by 〈 in non-Latin alphabet 〉 Mammon of rapine, upon Isaiah. XXXIII. By the way I cannot but observe that that expression Hosea, V. 11. 〈 in non-Latin alphabet 〉 after the Commandment, i. e. of Jeroboam or Omri; is rendered by the Targumists 〈 in non-Latin alphabet 〉 after the Mammon of falsehood. Where also see the Greek, and Vulgar.

Seeing it appears therefore, that 〈 in non-Latin alphabet 〉 the Mammon of unrighteousness is the same in the Greek with 〈 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 Savior would use to express 〈 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 〉 which doth not in the least diminish the sense of the other. Indeed the word 〈 in non-Latin alphabet 〉 in this place is softened by some that it should denote no further than false, as not true and substantial: so that the 〈 in non-Latin alphabet 〉 should signify deceitful Mammon. Not opposing riches well got to those that are ill got, but opposing earthly riches to spiritual: which rendering of the word took its rise from hence especially, that it looked ill and unseemly that Christ should persuade any to make to themselves friends by giving alms out of an ill gotten estate: not to mention that verse. 11 〈 in non-Latin alphabet 〉 unrighteous Mammon is opposed 〈 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 unseemly for our Savior to admonish them to make themselves friends by restitution, and a pious distribution of those goods they may have unjustly gathered before their conversion? 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, verse. 〈 in non-Latin alphabet 〉 . He said unto his Disciples; where the Particle 〈 in non-Latin alphabet 〉 , and, joins 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 〉 , 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 discourse 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 unrighteous 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 Zacchaeus, Chap. XIX. If Christ whiles entertained in his house, had said to him what he said to his Disciples here, Zacchaeus, make to thyself friends of the Mammon of unrighteousness; would Zacchaeus 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.

Were it so, that by the Mammon of unrighteousness could be understood an estate honestly 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 Christ 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 mere dream, and deserves to be laughed at rather than discust.

In Bava Kama 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 〉 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 〉 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 〉 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 inquire. 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 public use, viz. 〈 in non-Latin alphabet 〉 to the use of the Synagogue: and so they made God their friend, of the 〈 in non-Latin alphabet 〉 , goods that they had gained by dishonesty, and unrighteousness.

VERS. XI.

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

VERS. XII.

TO apply 〈 in non-Latin alphabet 〉 , another man's, 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 easy. If ye have been unjust in purloining 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.

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: Everyone breaketh into it by force: which points at the former sense of these words. Vulg. Quivis in illud vim facit: Everyone 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 Savior from verse. 15. and that one verse depends upon another. They do indeed seem independent, and incoherent one with another: and yet there is no reason why we may not suppose a connection 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 join and continue the discourse in some such way as this.

VERS. XIX.

WHoever believes this not to be a Parable, but a true story, let him believe also those little Friers, whose trade it is to show the Monuments at Jerusalem to Pilgrims, and point exactly to the place where the house of the rich Glutton stood: most accurate keepers of antiquity indeed! who after so many hundreds of yeass, such overthrows 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 merely in Parable. And that it was a Parable, not only the consent of all Expositors may assure us, but the thing itself 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 abundantly evidenceth what it aimed at. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.

VERS. XX.

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

II. In Midras Coheleth there is a certain beggar called 〈 in non-Latin alphabet 〉 Diglus Patragus, or Petargus. 〈 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? 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. R. Baanah painted the sepulchers: 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 〉 he lieth in the embraces of Sarah. Then said Baanah, go and tell him that Baanah is at the door, &c.

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

They tell of Nahum Gamzu, that he was blind, lame of both hands, and of both feet, 〈 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 defer'd to give something to a poor man that begged of him. We have the same story in Hieros. Peah , where it were worth the while to take notice how they vary in the telling it.

VERS. XXII.

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 wicked . But what conceptions they have of Angels being present at the death of good men let us judge from this following passage.

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.

So verse. 23. in the plural number 〈 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 the garden of Eden: or Paradise. Amongst those many instances that might be alleged even to nauseousness, let us take one, wherein this very Abraham is named.

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 Paradise. Take one instance more of one of equal fame and piety, and that was Moses. When our Master Moses departed 〈 in non-Latin alphabet 〉 into Paradise, he said unto Joshua, if thou hast any doubt upon thee about anything, inquire now of me concerning it.

II. 〈 in non-Latin alphabet 〉 Under the throne of glory. We have a long story in Avoth R. Nathan , 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 〉 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 , he is in Heaven ministering before God. So that under different phrases is the same thing expressed; and this however made evident, that there 〈 in non-Latin alphabet 〉 the garden of Eden, was not to be understood of an earthly, but an heavenly 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 Majesty 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 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 Abraham 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 Zacharias, a Lake without water, and sometimes 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 Savior had been the first author of this phrase, than might it have been tolerable to have looked for the meaning of it amongst Christian Expositors; but seeing it is a scheme of speech so familiar amongst the Jews, and our Savior spoke no other than in the known and vulgar dialect of that Nation, the meaning must be fetched thence, not from any Greek or Roman Lexicon. That which we are to inquire after is, how it was understood by the auditory then present: and I may lay any wager, that the Jews when they heard Abraham's 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 Paradise? is this to be 〈 in non-Latin alphabet 〉 under the throne of glory? And was Lazarus carried thither by Angels, when he was carried into Abraham's bosom?

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

Rabbi [Judah] saith to Levi 〈 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 〉 Represent to me the Iberians. They are like 〈 in non-Latin alphabet 〉 to the Angels of destruction. Represent to me the Ishmaelites 〈 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 ministering Angels 〈 in non-Latin alphabet 〉 When R. [Judah] died, he said 〈 in non-Latin alphabet 〉 Hemnia is in Babylon and consists of Ammonites wholly. 〈 in non-Latin alphabet 〉 Mesgaria is in Babylon, and wholly consists of spurious people. 〈 in non-Latin alphabet 〉 Birkah is in Babylon, where two men interchange their wives. 〈 in non-Latin alphabet 〉 Birtha Sataia is in Babylon, and at this day they depart from God. 〈 in non-Latin alphabet 〉 Acra of Agma is in Babylon. 〈 in non-Latin alphabet 〉 Ada bar Ahava is there 〈 in non-Latin alphabet 〉 This day he sits in Abraham's bosom 〈 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 concerning Rabbi Judah. Another Gloss saith they are spoken of Adah bar Ahavah himself. Let us hear them both. The day that Rabbi died, Rabh Adah bar Ahavah said by way of Prophesy, this day doth he sit in Abraham's bosom. There are those indeed that expound, this day doth he sit in Abraham's bosom thus, that is, this day he died. Which if it be to be understood of Adah bar Ahavah, the times donit 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 entered 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 dies till there be born in his room one like him. So saith R. Meir, when R. Akibah died, Rabbi [Judah] was born. When Rabbi Judah died, Rabh Judah was born. When Rabh Judah died, Rabba was born: When Rabba died, 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 conveyed 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 deceived) 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 interpretation, 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 Savior 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 Abraham.

Give me leave to transcribe a Story, a little more largely than usual. 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 〉 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 〉 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 offered 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 happiness 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 signify amongst the Jews, we may gather from what is spoken of the manners and the death of this R. Judah concerning whom it is said 〈 in non-Latin alphabet 〉 this day he sits in Abraham's bosom. Rabbi Judah had the Toothach thirteen years, and in all that time there was not an Abortive Woman throughout the whole land of Israel. For to him it is that they apply those words of the Prophet, He was a man of sorrows, and hath borne our griefs. And for these very pains of his, some had almost persuaded 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 died and was to be buried on the Evening of the Sabbath, there were eighteen Synagogues accompanied him to his grave. 〈 in non-Latin alphabet 〉 miracles were done; the day did not decline till everyone was got home before 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 died, &c. But to add no more, for his incomparable learning and piety he was called R. Judah 〈 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 without 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.

INstead of Commentary take another Parable.

VERS. XXIV.

WE have mention of the dead discoursing one amongst another, and also with those that are alive. 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 〉 saying, 〈 in non-Latin alphabet 〉 what is the meaning of 〈 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 coming upon the world. To which the other replied, O my companion, I canno • , for I am buried in a Cane Mat, but do thou go, and whatsoever thou hearest, do thou come and tell me. The soul went and wandered 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 return, 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, where • 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 tomorrow: but whence do they know that such an one shall die? 〈 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 Rabbin:) He died, 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 〉 I look for Abba. They say unto him, 〈 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 〉 He is gone up to the Academy of the firmament. Then he saw Levi (his Colleague) sitting without. (The Gloss hath it; the dead appeared as without their Graves, sitting in a circle, but Levi sat 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 Academy 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.

There was a good Man and a wicked Man that died. As for the good Man 〈 in non-Latin alphabet 〉 he had no Funeral rites solemnized: but the wicked man had. Afterward, 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 〉 with his tongue trickling drop by drop, at the bank of a River, endeavoring to touch the Water, but he could not.

VERS. XXVI.

IT is well known from the Poets, that 〈 in non-Latin alphabet 〉 in the Greek, and Inferi among the Latins 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 gulf fixed betwixt them. The Jews seem not to have been very distant from this apprehension of things. God hath set the one against the other [Eccles. VII. 14.] that is, 〈 in non-Latin alphabet 〉 Hell, and Paradise. 〈 in non-Latin alphabet 〉 How far are they distant? an handbreadth. R. Johanan saith, 〈 in non-Latin alphabet 〉 a wall is between. But the Rabbins say, 〈 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.

THE Historical Books also are comprehended under the title of the Prophets, according to the common acceptation of the Jews, and the reading in their Synagogues. All the Books of the Prophets are eight, Joshua, Judges, Samuel, the Kings, Jeremy, Ezekiel, Isaiah, and the twelve. So the Gemarah also reckons them . So we find 〈 in non-Latin alphabet 〉 , the Octateuch of the Prophets, as well as 〈 in non-Latin alphabet 〉 , the Pentateuch of Moses in Photios , of which we have spoken elsewhere.

But are the 〈 in non-Latin alphabet 〉 the Hagiographa excluded, when mention is made only of the Law and the Prophets? Our Savior 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 〉 or the holy Writings, were not read in the Sgnagogues (for what reason I will not dispute in this place) but they were however, 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 Savior therefore makes no mention of them, not because he lightly esteems them, but because Moses and the Prophets were heard by everyone, every Sabbath day, and so were not the Hagiographa.

VERS. XXXI.

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 easy to judge what was the design and intention of this Parable.

CHAP. XVII.

VERS. II.

THERE is mention among the Talmudic Authors concerning 〈 in non-Latin alphabet 〉 an Ass-mill, and it is distinguished from an Hand-mill. Whoso hireth an House of his Neighbor, he may build 〈 in non-Latin alphabet 〉 an Ass-mill, but not 〈 in non-Latin alphabet 〉 an Hand-mill.

To have a Mill-stone hanged about his neck, was a common Proverb. 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 〉 Shall he addict himself to the study of the Law with a Mill-stone about his neck?

Soudas tells us, 〈 in non-Latin alphabet 〉 : when they drowned any in the Sea, they hung stones about their necks. And quotes that of Aristophanes:

* For so Soudas takes 〈 in non-Latin alphabet 〉 and renders it by 〈 in non-Latin alphabet 〉 a Stone. But this Interpreter ingeniously remarks, that Soudas seems to have reached the place and meaning of the Poet; for 〈 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 〉 , hanging a Stone, he does by way of jest and beside all expectation, for laughters sake, say, 〈 in non-Latin alphabet 〉 , hanging Hyperbolus; that is, a litigious fellow about his neck, whom for his peculiar 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.

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 offense. They allow from Levite. 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 . But as to forgiving him that offends, they abuse the words of the Prophet 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 .

VERS. VI.

A Phrase greatly in use. Sometimes we have it 〈 in non-Latin alphabet 〉 like a seed of Mustard. Sometimes 〈 in non-Latin alphabet 〉 like a grain of Mustard seed. Sometimes 〈 in non-Latin alphabet 〉 like a drop of Mustard.

When our Lord had been teaching his Disciples concerning charity toward their offending Brother, they beg of him 〈 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 inquire 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.

SOme there were of old that were wont to do thus. The wise men of old were used to give their servant, something of everything that they eat themselves. This was indeed 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.

IF it had been said through the midst of Galilee and Samaria, there had been no difficulty, 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 Syriac and Arabic seem to to have been aware of this difficulty; and therefore to accommodate the matter have rendered 〈 in non-Latin alphabet 〉 , through the midst, by 〈 in non-Latin alphabet 〉 between: in which signification 〈 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 together. He did indeed go to the Scythopolitan bridge, by which he passed over into Perea: but whether 〈 in non-Latin alphabet 〉 will allow of such a rendering, let the more skillful judge.

VERS. XII.

I. IT is provided by a Law in Levite. 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.

〈 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 Leprosy were secluded, reason might persuade 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 Savior'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 easy 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. 〈 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 Savior; and if they were within this Village it was neither beyond the custom nor the rule, provided that they kept but their distance.

A Leper enters into the Synagogue: they make him 〈 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.

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 easy 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 accomplished which they expected from the Messias? and consequently we may as well conceive from the contexture of his discourse, in what sense our Savior made his reply. You inquire 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 entered the Ark, the world perished 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, verse. 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 Empire and obedience of the Gospel; according to what he foretold, 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 remained toward the consummation of his Kingdom and Victories, but to cut off his Enemies 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 〉 , 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 〉 , this Kingdom of God is within 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 Nation, and behold there in the sudbuing of another; they will be all in vain, for 〈 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 〉 , you, when commonly it is laid in 〈 in non-Latin alphabet 〉 , within.

Besides, those things which follow, verse. 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 〉 The days of the Son of Man in the Jewish style are 〈 in non-Latin alphabet 〉 the days of the Messias: days wherein they promise themselves nothing but pleasing, prosperous, and gay enjoyments: and questionless the Pharisees put this question under this notion only. But our Savior so applies the terms of the question to the truth, and to his own purpose, that they signify little else but vengeance 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.

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 occur in the application of this Parable. And to this doth the expression 〈 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.

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 distinguished from 〈 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 〉 The Elders and Judges: If 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a Judge, be the same with 〈 in non-Latin alphabet 〉 an Elder, which the Babylonian Sotah approve of; then might it be inquired, whether it was lawful for one Elder to sit in judgment, which the Sanhedrin deny . 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 〉 and usually ended in 〈 in non-Latin alphabet 〉 that is, when it is argued 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 solicit him?

How widely distant is this wretch from the character of a just Judge? Although in the Triumviral Court, all things are not expected there which are requisite in the Sanhedrin; yet is it necessary that in everyone 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.

SO is the word 〈 in non-Latin alphabet 〉 rendered by the Greek Interpreters, 〈 in non-Latin alphabet 〉 , Job XIV. 20. 〈 in non-Latin alphabet 〉 thou prevailest against him forever. Greek, 〈 in non-Latin alphabet 〉 . Hence 〈 in non-Latin alphabet 〉 in the titles of Psalms is rendered 〈 in non-Latin alphabet 〉 . Which whether it be rightly rendered in finem, to the end, is a question.

VERS. VII.

SO 2 Pet. III. 9. 〈 in non-Latin alphabet 〉 : is longsuffering 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 Apostasy 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 〉 longsuffering and patience, 〈 in non-Latin alphabet 〉 , shall he find Faith on Earth?

VERS. XII.

I. THERE were 〈 in non-Latin alphabet 〉 Fasts of the Congregation, and 〈 in non-Latin alphabet 〉 Fasts of this or that single person. And both principally upon the account of 〈 in non-Latin alphabet 〉 afflictions or straits. These are the calamities of the Congregation for which they fast. Being besieged by Enemies, the Sword, Pestilence, an hurtful Beast, Locusts, the Caterpillar, Mildew, Blasting, Abortions, Diseases, scarcity of Bread, Drought. 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. The Fasts appointed by the Congregation by reason of general calamities, are not from day today, because there are few that could hold out in such a Fast, but 〈 in non-Latin alphabet 〉 on the second and fifth day of the week. On those days they assembled in their Synagogues to Public Prayers: and to this I would refer that of Acts XIII. 2. 〈 in non-Latin alphabet 〉 as they ministered before the Lord and Fasted; much rather than to the celebration of the Mass, which some would be wresting it to.

III. It was very usual for 〈 in non-Latin alphabet 〉 the single person to devote himself to stated and repeated 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 Congregation was wont to do, viz. the second and the fifth day of the week. 〈 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. It is a Tradition. Rabbi saith, it is lawful to eat till day-light.

This Pharisee in the profession he maketh of himself imitates the profession he was to make that offered the first-fruits. 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 Widow, &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 everyone 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 .

VERS. XIII.

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 〉 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 Savior'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 entrance into that Court is confirmed, at least if that rule avail anything which we meet with in Hieros. Beracoth . 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 〉 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 Savior, 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 Heathens were.

What needed this to have been added, when this was the very rule of praying, Let him that prayeth cover his head and look downward▪ The Disciple of the Wise men, when he stands praying, let him look downward. But were those of the Laity, or of the common 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 composing themselves to prayer, they might be a little lifting up their eyes toward Heaven. 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 downward.

VERS. XV.

WIcked Israelites little ones shall not come into the world to come.—Wicked Heathens little ones, all men confess, they shall not come into the world to come.— 〈 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 〉 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 〉 from the time he is Circumcised: R. Meir saith, 〈 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 Savior's answer to them seems to favor 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.

I. FOR the better understanding our Savior'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 inquireth further, what shall I do, &c. in which, that he was in earnest, our Savior's behavior toward him sufficiently testified: as also that he came to Jesus, as to no ordinary Teacher, to be instructed 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 〉 , 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 〉 they flattered him with their mouth. Hebrew, 〈 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 counseled him in very high esteem, appears in that he could not without infinite grief reject the counsel he gave him.

VERS. XXXI.

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 wondering, 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 chooseth the transjordanine way to the Fords of Jericho.

CHAP. XIX.

VERS. II.

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 Zacchaeus 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 Merchandise, 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 Zacchaeus 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 〉 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 die a Jew as to his Religion, in every punctilio of it. 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 neighbor. I never let slip 〈 in non-Latin alphabet 〉 the consecration of a day. My Mother 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 died, she bequeathed to him three hundred Hogsheads of wine: and when he died, he bequeathed three thousand Hogsheads to his sons. The Gloss is: He that is constant in the consecration of a day, by the merit of that, obtains Wine.

A few things concerning the degree of Publicans.

I. The Lexicographer tells us, that they called those the greater Publicans, who redeemed at a certain fixed price the Tax and other Revenues of the Romans: these were commonly called the Deciarii.

These are persons not capable of giving any public testimony 〈 in non-Latin alphabet 〉 Shepherds, 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 appointed • o them, for then they would be the same with 〈 in non-Latin alphabet 〉 Exactors. But when the King lays a Tax upon the Jews, to be required of everyone according t • the proportion of their estates; these Publicans in whose power it is to value everyone's Estate, will favor some in the mitigation 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. Where there is also mention of 〈 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 .

R. Judah, R. Joseh, R. Simeon and R. Judah ben Garis sitting together; R. Judah began 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 advantage—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 〉 (which I imagine ought to be rendered) Let him be banished to Cyprus: And for Simeon that reproached 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 Zacchaeus held, it is neither easy nor tanti to determine it. The title of 〈 in non-Latin alphabet 〉 chief among the Publicans, 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 〉 to raise false accusation against any (which he chargeth himself with) than at the Bridge or so.

VERS. VIII.

I. A Distribution amongst the poor of those goods that had been ill got was necessary. In Sanhedrin 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 sum 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. As to what help is to be afforded by Mammon, there is a stated measure 〈 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 〉 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 Zacchaeus did in a large and generous measure. The restitution of four fold for his Sycophancy agreed with the Law about theft.

VERS. IX.

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 itself that belonged to this sinner? Do we think they would enter in, when they despised anything that belonged to Publicans? Perhaps that expression 〈 in non-Latin alphabet 〉 Zacchaeus stood and said, may seem to hint, that he came forth and stood talking with those that were without doors and would not enter. However, if we well consider how meanly they accounted 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.

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 offspring. The Son of Abraham by Faith was a notion unknown and I scarce believe our Savior would speak to them in an unintelligible dialect. To which we may add that if it had been said 〈 in non-Latin alphabet 〉 (as it is 〈 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 the former clause argued the condition of the house altered: But whereas it is said, 〈 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 yourselves. 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 〉 The time draweth nigh that the Kingdom, of Heaven shall be revealed. We have observed elsewhere, that it was the Nations universal opinion, that that very time wherein Christ did appear, was the time wherein they expected the coming of Messiah, being so taught by the Prophesy of Daniel. Which however the more modern Jews would now endeavor to evade, as also other more illustrious 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 also the Hagiographa or Holy Writings, he was forbidden by Bath Kol (a voice from Heaven) saying, That he must abstain from that, for in those Books was the end of the Messiah, viz. Dan. IX. 26.

VERS. XIII.

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 Country 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, verse. 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 Savior 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.

VERS. XLIV.

THE Masters dispute the reason of the laying wast of Jerusalem.

Abai saith, Jerusalem was not destroyed for anything but the profanation of the Sabbath—R. Abba saith, it was not destroyed for anything but their neglect in reciting their Phylacteries Morning and Evening—Rabh. Menona saith, it was not destroyed for anything 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 . Then was the Holy Ghost to be poured out . Then was the Mountain of the Lord to be exalted, and the Nations should flow in to it . 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 knowledge, 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 perverseness 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 perilous 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 acknowledging the things that belonged unto their peace.

CHAP. XX.

VERS. I.

SO it is in Mark XI. 27. but in Matth. XXI. 23. it is 〈 in non-Latin alphabet 〉 . The Chief Priests and Elders of the people. Now the question is, who these Elders should be, as they are distinguished, 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. The command is, that the Priests and Leviies should be of the great Council, as it is said, thou shalt go unto the Priests and Levites: 〈 in non-Latin alphabet 〉 but if such be not to be found, 〈 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 〉 therefore 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 〉 or Chief Priests: And then the 〈 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.

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 looked 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 〉 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.

WHereas St. Matthew tells us, 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 endeavored 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 . 〈 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: 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, The Holy blessed God had purposed to have derived the Priesthood from Shem; according 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 servant 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 forever for the speaking (for so they render 〈 in non-Latin alphabet 〉 ) of Melchizedek. Midras Tillin and others also in the explication of this Psalm, refer it to Abraham. Worshipful Commentators indeed!

VERS. XLVI.

IN Garments to the feet; which their own Rabbins sufficiently testify. R. Johanan asked R. Banaah 〈 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 〉 What is the Talith, that the Disciple of the wise wears? that the inner Garment may not be seen below it to an hand breadth.

What is that 〈 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. I saw amongst the spoils 〈 in non-Latin alphabet 〉 a Babylonish Garment, Jos. VII. Rabh saith 〈 in non-Latin alphabet 〉 a long Garment called Melotes. The Gloss is, 〈 in non-Latin alphabet 〉 A Talith of purest Wool.

CHAP. XXI.

VERS. XXIV.

JERUSALEM shall be trodden 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 〉 , until, to be understood? Let everyone have his conjecture, and let me be allowed mine. I am well assured our Savior 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 itself. But as to this controversy, 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 before, and which I have had occasion to handle as I met with them.

CHAP. XXII.