Works

VERS. XXI.

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

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

VERS. XXII.

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

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

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

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

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

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

Of the Council ] 〈 in non-Latin alphabet 〉 , of the Sanhedrin: that is, of the Judgment, or Tribunal of the Magistrate. For that 〈 in non-Latin alphabet 〉 , Judgment, in the clause before is to be referred to the Judgment of God, will appear by what follows.

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

One returned to repentance: his wife said to him 〈 in non-Latin alphabet 〉 Raka, if it be appointed you to repent, the very girdle wherewith you gird yourself, shall not be your own.

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

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

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

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

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

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

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

We come now to the sentences and sense of the Verse. A threefoid punishment is adjudged to a threefold wickedness. Judgment to him that is angry 〈 in non-Latin alphabet 〉 that is, without cause. Judgment also, and that by the Sanhedrin, that calls Raka. Judgment of Hell to him that calleth 〈 in non-Latin alphabet 〉 , Fool.

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

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

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

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

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

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

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

But what was there more grievous in the word Fool, than in the word Raka? Let King Solomon be the Intepreter, who everywhere by a Fool understands a Wicked and Reprobate person, foolishness being opposed to spiritual wisdom. Raka denotes indeed morosity, and lightness of manners and life: but Fool judgeth bitterly of the spiritual and eternal state, and decreeth a man to certain destruction: Let the judgings and censures of the Scribes and Pharisees concerning the common people serve us instead of a Lexicon. They did not only suffer themselves to be styled 〈 in non-Latin alphabet 〉 Wisemen, but also arrogated it to themselves as their merit, and due. But what do they say of the common people? This people, that knoweth not the Law, is cursed, Joh. VII. 49.

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

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

VERS. XXIII.

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

He that offers an Oblation, not restoring that which he had unjustly taken away, does not do that which is his duty. And again, He that steals anything from his Neighbor, yea, though it be but a farthing, and swears falsely, is bound to restitution meeting the wronged party halfway. See also Baal Turim upon Levite. Ch. VI. 〈 in non-Latin alphabet 〉 An oblation is not offered for a sin, unless that which is (wrongfully) taken away be first restored, either to the owner, or the Priest. In like manner, He that swears falsely, either of the Pruta (small money) or what the Pruta is worth, is bound to inquire after the owner, even as far as the Islands in the Sea, and to make restitution.

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

VERS. XXIV.

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

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

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

VERS. XXV.

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

The words therefore of the verse have this sense. Does your Neighbor accuse you of some damage, or of money that is due to him? And are ye now going in the way to the Bench of Three, to commence the Suit? compound with your Adversary, lest he compel you to some higher Tribunal, where your danger will be greater. For if the Lender say to the Debtor, let us go, that judgment may be had of our case from the chief Sanhedrin, they force the Debtor to go up thence with him. In like manner, If any accuse another of something taken away from him, or of some damage done him, and he that is the accuser will have the higher Sanhedrin to judge of the Suite, they force the Debtor to go up thence with him. And so it is done in all other things of that nature.

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

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

VERS. XXVI.

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

That which is here said by the Jerusalem Talmud, 〈 in non-Latin alphabet 〉 Two Prutahs make a Farthing, is the very same thing that is said, Mark XII. 42. 〈 in non-Latin alphabet 〉 , Two mi • es which make a farthing. A Prutah was the very least piece among coins. So Maimonides, 〈 in non-Latin alphabet 〉 That which is not worth a Prutah, is not to be reckoned among riches. Hence are those numberless passages in the Talmudic Pandects, relating to the Prutah. He that steals less than a Prutah, is not bound to pay five fold. No land is bought for a price less than a Prutah, that is, given in earnest.

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

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

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

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

VERS. XXVII.

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

VERS. XXVIII.

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

VERS. XXX.

SEE here Rab. Niddah, fol. 13. quite through. Among other things R. Tarpho • saith, Whosoever brings his hand to his modest parts, let his hand be cut off unto his navel. And a little after, It is better that his belly should be cleft in two, than that he should descend into the well of corruption. The discourse is of moving the hand to the privy member, that by the handling it, it might be known whether the party had the Gonorrhea, or no, and yet they adjudg never so little handling it to cutting off the hand. Read the place if you have leisure.

VERS. XXXI.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

VERS. XXXII.

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

II. Divorse was not commanded in the case of adultery, but permitted. Israelites were compelled sometimes even by Whipping, to put away their Wives, as appears in Maimonides. But our Savior, even in the case of adultery, does not impose a compulsion to divorse, but indulgeth a license to do it.

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

VERS. XXXIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

VERS. XXXIV.

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

VERS. XXXVI.

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

VERS. XXXVII.

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

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

VERS. XXXVIII.

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

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

VERS. XXXIX.

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

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

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

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

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

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

Hence the entrance to our Savior's Doctrine lies easy. 1. He cites the Law of retaliation, that by laying one against the other, Christian charity and forgiveness might shine the clearer. 2. He mentions these particulars, which seemed to be the most unworthy, and not to be born by the high quality of a Jew, that he might the more preach up Evangelical humility, and patience, and self-denial. But why was the law of retaliation given, if at last it is melted down into this? On the same reason, as the Law of death was given concerning Adultery. Namely, for terror, and to demonstrate what the sin was. Both were to be softened by charity; this by forgiveness, that by a bill of divorce, or, if the husband so pleased, by forgiveness also.

VERS. XL.

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

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

VERS. XLI.

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

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

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

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

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

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

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

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

VERS. XLIV.

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

VERS. XLVI.

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

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

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

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

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

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

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

By how much the more grievous the Heathen yoke was to the Jewish people, boasting themselves a free Nation, so much the more hateful to them was this kind of men; who though sprung of Jewish blood, yet rendered their yoke much more heavy by these rapines.

VERS. I.

IT is questioned, whether Matthew writ 〈 in non-Latin alphabet 〉 , Alms, or 〈 in non-Latin alphabet 〉 , Righteousness. I answer;

I. That our Savior, certainly said 〈 in non-Latin alphabet 〉 , Righteousness (or in Syriac 〈 in non-Latin alphabet 〉 ) I make no doubt at all; but that that word could not be otherwise understood by the common people than of Alms, there is as little doubt to be made. For although the word 〈 in non-Latin alphabet 〉 according to the idiom of the Old Testament, signifies nothing else than Righteousness; yet now when our Savior spoke those words, it signified nothing so much as Alms.

II. Christ used also the same word 〈 in non-Latin alphabet 〉 Righteousness in the three verses next following, and Matthew used the word 〈 in non-Latin alphabet 〉 Alms: but by what right, I beseech you, should he call it 〈 in non-Latin alphabet 〉 , Righteousness, in the first verse, and 〈 in non-Latin alphabet 〉 , Alms in the following, when Chri • t everywhere used one and the same word? Matthew might not change in Greek, where our Savior had not changed in Syriac.

Therefore we must say, that the Lord Jesus used the word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 in these four first verses: but that speaking in the dialect of common people he was understood by the common people to speak of Alms.

Now they called Alms by the name of 〈 in non-Latin alphabet 〉 righteousness, in that the Fathers of the Traditions taught, and the common people believed that Alms conferred very much to justification. Hear the Jewish Chair in this matter.

For one farthing given to a poor man in Alms, a man is made partaker of the beatifical vision, Where it renders these words 〈 in non-Latin alphabet 〉 I shall behold thy face in righteousness, after this manner, I shall behold thy fa • e because of Alms.

One saith, This money goes for Alms, that my sons may live, and that I may obtain the world to come.

A man's Table now expiates by Alms, as heretofore the Altar did by Sacrifice.

If you afford Alms out of your purse, God will keep you from all damage and harm.

Monobazes the King bestowed his goods liberally upon the poor, and had these words spoke to him by his kinsmen and friends, your ancestors increased both their own riches and those that were left them by their fathers, but you wast both your own and those of your Ancestors. To whom he answered, my Fathers laid up their Wealth on earth; I lay up mine in heaven; as it is written, Truth shall flourish out of the Earth, but Righteousness shall look down from Heaven. My fathers laid up treasures, that bear no fruit, but I lay up such as bear fruit: as it is said, It shall be well with the just, for they shall eat the fruit of their works. My Fathers treasured up, where power was in their hands: but I where it is not; as it is said, Justice and Judgment is the habitation of his throne. My Fathers heaped up for others; I for myself, as it is said, And this shall be to thee for Righteousness. They scraped together for this world; I for the World to come; as it is said; Righteousness shall deliver from death. These things are also recited in the Babylonian Talmud.

You see plainly in what sense he understands Righteousness, namely, in the sense of Alms: and that sense, not so much framed in his own imagination, as in that of the whole Nation, and which the Royal Catechumen had imbibed from the Pharisees his Teachers.

Behold the justifying and saving virtue of Alms from the very work done, according to the doctrine of the Pharisaical chair. And hence the opinion of this efficacy of Alms so far prevailed with the deceived people, that they pointed out Alms by no other name (confined within one single word) than 〈 in non-Latin alphabet 〉 Righteousness. Perhaps those words of our Savior are spoken in derision of this doctrine; Yea, Give those things, which ye have, in Alms, and▪ behold all things shall be clean to you, Luke II. 41. With good reason indeed exhorting them to give Alms, but yet withal striking at the Covetousness of the Pharisees, and confuting their vain opinion of being clean by the washing of their hands, from their own opinion of the efficacy of Alms. As if he had said;

R. Jannai saw one giving money openly to a poor man; to whom he said, It is better you had not given at all, than so to have given.

He therefore seems the rather to speak of a reward, because they expected a reward for their alms doing without all doubt, and that as we said, for the mere work done.

R. Lazar was the Almon • r of the Synagogue. One day going into his house he said, what news? They answered, some came hither, and eat and drank, and made prayers for thee. Then, saith he, there is no good reward. Another time going into his house he said, what news? It was answered, some others came and eat and drank, and railed upon you. Now, saith he, there will be a good reward.

VERS. II.

IT is just scruple, Whether this sounding a trumpet be to be understood according to the latter, or in a borrowed sense. I have not found, although I have sought for it much and seriously, even the least mention of a trumpet in Almsgiving. I would most willingly be taught this from the more Learned.

You may divide the ordinary Alms of the Jews into three parts.

I. 〈 in non-Latin alphabet 〉 The Alms Dish, They gave Alms to the public dish or basket, 〈 in non-Latin alphabet 〉 Tamch • i, (according to the definition of the Author of Aruch, and that out of Bava Bathra in the place lately cited,) was a certain Vessel, in which bread and food was gathered, 〈 in non-Latin alphabet 〉 for the poor of the World, You may not improperly call it The Alms basket, he calls it 〈 in non-Latin alphabet 〉 A Dish. By the poor of the world are to be understood any beggars begging from door to door, yea even Heathen Beggers. Hence the Jerusalem Talmud in the place above quoted, 〈 in non-Latin alphabet 〉 The Alms Dish was for every man. And the Aruch moreover 〈 in non-Latin alphabet 〉 This Alms was gathered daily by three men, and distributed by three. It was gathered of the Townsmen by Collectors within their doors; which appears by that caution; 〈 in non-Latin alphabet 〉 The Collectors of Alms may not separate themselves one from another, unless that one may go by himself to the gate, and another to the shop. That is, as the Gloss explains it, They might not gather this Alms separately and by themselves, that no suspicion might arise, that they privily converted what was given, to their own use and benefit. This only was allowed them, when they went to the gate, one might betake himself to the gate, and another to a shop near it; to ask of the dwellers in both places: yet with this proviso, that withal both were within sight of one another. So that at each door it might be seen, that this Alms was received by the Collectors. And here was no probability at all of a Trumpet, when this Alms was of the lowest degree, being to be bestowed upon vagabond strangers, and they very often Heathen.

II. 〈 in non-Latin alphabet 〉 The poor's chest. They gave Alms also in the public poor's box: which was to be distributed to the poor only of that City. The Alms dish is for the poor of the world, 〈 in non-Latin alphabet 〉 But the Alms chest for the poor only of that City. This was collected of the Townsmen by two Parnasin, of whom before, to whom also a third was added, for the distributing it. The Babylonian Gemarists give a reason of the number, not unworthy to be marked: A Tradition of the Rabbins. The Alms chest is gathered by two, and distributed by three. It is gathered by two, 〈 in non-Latin alphabet 〉 Because they do not constitute a superior office in the Synagogue less than of two, 〈 in non-Latin alphabet 〉 And it is distributed by three, as Pecuniary judgments are transacted by three.

This Alms was collected in the Synagogue, on the Sabbath, (compare 1 Cor. XVI. 2.) and it was distributed to the poor, on the Sabbath Eve. Hence is that, 〈 in non-Latin alphabet 〉 The Alms chest is from the Sabbath Eve to the Sabbath Eve; the Alms dish every day.

Whether therefore, the Trumpet sounded in the Synagogue, when Alms were done it again remains obscure, since the Jewish Canonists do not openly mention it, while yet they treat of thess Alms very largely. Indeed every Synagogue had its Trumpet. For,

• 1. They sounded with the Trumpet in every City, in which was a Judiciary Bench, at the coming in of the new year. But this was not used, but after the destruction of the Temple. See Rosh hashanah.
• 2. They sounded with the Trumpet, when any was excommunicated. Hence among the untensils of a Judge is numbered a Trumpet. For 〈 in non-Latin alphabet 〉 the instruments of Judges, as appears there, were 〈 in non-Latin alphabet 〉 A Rod, A Whip, A Trumpet, and a Sandal. 〈 in non-Latin alphabet 〉 A Trumpet, saith the Gloss, for Excommunication and Anathematizing: and a Sandal, for the taking off the shoe of the husbands brother. And in the same place, mention is made of the excommunicating of Jesus, four hundred trumpets being brought for that business.
• 3. The Trumpet sounded six times at the coming in of every Sabbath: that from thence by that sign given all people should cease from servile works. Of this matter discourse is had in the Ba • ylonian Talmud in the Tract of the Sabbath.

Thus there was a Trumpet in every Synagogue, but whether it were used while Alms were done, I still inquire. That comes into my mind 〈 in non-Latin alphabet 〉 The Collectors of Alms do not proclaim on a feast day, as they proclaim on a common day: but collect it privately, and put it up in their bosom. But wether this Proclamation did publish what was giving by everyone, or did admonish of not giving anything, but what might rightly be given, let the more learned Judge by looking upon the place.

III. They gave Alms also out of the field, and that was especially fourfold. 1. The Corner of the field not reaped. 2. Sheaves left in the field, either by forgetfulness, or voluntarily. 3. The • leaning of the Vintage; of which see Levite▪ XIX. 9, 10. Deut. XXIV. 19. And 4. 〈 in non-Latin alphabet 〉 The Poors Tenth; of which the Talmudists largely in the Tracts, Peah, Demai, and Maasaroth. To the gathering of these the poor were called, 〈 in non-Latin alphabet 〉 By three manifestations in the day, namely in the morning, and at noon, and at Minchah, (or, the Evening ) That is, the Owner of the field openly shown himself three times in the day, for this end, that then the poor should come and gather. In the morning, for the sake of nurses, because in the mean time while their young children slept, they might the more freely go forth for this purpose: at noon, for the sake of children, who also at that time were prepared to gather: at Mincha, for the sake of old men. So the Jerusalem Gemarists, and the Glossers upon the Babylonian Talmud.

These were the ordinary Alms of the Jewish people: in the doing which, seeing as yet I cannot • i • d so much as the least sound of a trumpet in their Writers, I guess that either our Savior here spoke Metaphorically, or, if there were any trumpet used, that it was used in peculiar and extraordinary Alms.

The Jews did very highly approve of Alms done secretly; hence 〈 in non-Latin alphabet 〉 The Treasury of the silent was of famed memory in the Temple; whither some very religious men brought their Alms in silence and privacy, when the poor children of good men were maintained. And hence is that Proverb, 〈 in non-Latin alphabet 〉 , He that doth Alms in secret, is greater than our Master Moses himself. And yet they labored under such an itch to make their Alms public, lest they should not be s • en by men; that they did them not without a trumpet, or which was as good as a trumpet, with a proud affectation of making them known: that they might the more be pointed at with the singer, and that it might be said of them, These are the men.

VERS. III.

HE seems to speak according to the custom used in some other things, For in some actions which pertained to Religion, they admitted not the left hand to meet with the right. The Cup of Wine, which was used to sanctify the coming in of the Sabbath, was to be taken with the right hand, without the assistance of the left. Let no man receive into a Vessel the blood of the sacri • ice, bring it to the Altar, or sprinkle it with his left hand. And in the same Tract, it is related of Shammai, that he would feed himself only with one hand.

VERS. V.

I. THEY prayed standing, Luke XVIII. 11, 13. Mark XI. 25. It is written, And Abraham rose early in the morning at the place, where he had stood before the Lord. 〈 in non-Latin alphabet 〉 But to Stand was nothing else, than to Pray, as it is said, 〈 in non-Latin alphabet 〉 And Phinehas stood and judged.

One entereth into the Synagogue. 〈 in non-Latin alphabet 〉 And found them standing in Prayer. Let a Scholar of the Wise men look downwards, 〈 in non-Latin alphabet 〉 When he stands Praying. And to name no more, the same Maimonides asserts these things are required in Prayer, That he that prayeth, stand, that he turn his face towards Jerusalem, that he cover his head, and that he fix his eyes downwards.

II. They loved to pray in the Synagogues. He goes to the Synagogue to pray.

Why do they recite their Phylacteries in the Synagogue, when they are not bound to do it? R Josi saith, They do not recite them in the Synagogue for that end, that so the whole office of the Phylacteries may be performed, but to persevere in Prayer. For this recitation was to be said over again, when they came home.

Rabbena Asher hath these words. When any returns home in the evening from the field, let him not say, I will go into my house, but first let him betake himself to the Synagogue: and if he can read, let him read something; if he can recite the Traditions, let him recite them. And then let him say over the Philacteries, and Pray.

But, that we be not too tedious, Even from this very opinion, they were wont to betake themselves to the Synagogues, because they were persuaded, the Prayers of the Synagogue were certainly heard.

III. They prayed in the streets. So Maimonides, They prayed in the streets in the feasts and public Fasts. What are the rites of the Fasts? They brought out the Ark into the streets of the City, and sprinkled ashes upon the Ark, and upon the Head of the President of the Sanhedrin, and the Vice-President; and everyone put ashes upon his own head. One of the Elders make this exhortation; It is not said, O Brethren, of the Ninevites, that God saw their sackcloth, or their fastings, but that he saw their works, &c. They stand praying, and they set some fit Elder before the Ark, and he prays four and twenty prayers before them.

But doth our Savior condemn all Prayers in the Synagogue? By no means. For he himself prayed in and with the Synagogue. Nor did he barely reprove those public Prayers in the streets, made by the whole multitude in those great Solemnities, but Prayers everywhere both in the Synagogues, and the streets, that were made privately, but yet publicly also, and in the sight of all, that thereby he that prayed might get some name and reputation from those that saw him.

I. While public Prayers were uttered in the Synagogue, it was customary also for those that hunted after vain glory, to mutter private Prayers, and such as were different from those of the Synagogue, whereby the eyes of all might be the more fixed upon him that prayed.

Hath not a man prayed his morning Prayers? When he goes into the Synagogue does he find them praying the Additionary Prayer? If he is sure he shall begin and end, so that he may answer Amen after the Angel of the Church, let him say his Prayers.

II. They prayed also by themselves in the streets. R. Jochanan said, I saw R. Jannai standing and praying in the streets of Tsippor, and going four cubits, and then praying the Additionary Prayer.

Two things especially acted their hypocrisy here.

1. That so much provision is made concerning reciting the Phylacteries, and the Prayers added (that it might be done within the just time) that wheresoever a man had been, when the set time was come, he presently betakes himself to prayers: A Workman, or he that is upon the top of a Tree, he that rides on an Ass must immediately come down, and say his prayers, &c. These are the very instances that the Canonists give, which with more of them you may find in the Tract Beracoth. Hence therefore those vainglorious hypocrites got an occasion of boasting themselves. For the hour of the Phylacterical Prayers being come, their care and endeavor was, to be taken in the streets: whereby, the Canonical hour compelling them to their Prayers in that place, they might be the more seen by all persons, and that the ordinary people might admire and applaud both their Zeal and Religion. To which hypocritical pride they often added this also, that they used very long pauses, both before they began their Prayers, and after they had done them: so that very usually for three hours together they were seen in a Praying habit and posture. See the Babylonian Talmud. So that the Canonists played the mad men with some reason, when they allowed the space from the rising of the morning to the third hour of the day for the Phylacterical Prayers, because those three-hour praying Men scarcely dispatched them within less space, pausing one hour before they began Prayer, and as much after they were ended.

2. They addicted themselves to Ejaculations, Prayers, and Blessings, upon the sight almost of anything, meeting them either in the streets or in the way. When one saw a place, wherein some miracle was done for Israel: a place, from whence Idolatry was rooted out: or a place, where an Idol now was, a short Prayer was to be used. When any saw a Blackamoor, a Dwarf, a crooked, a maimed person, &c. they were to Bless. Let him that sees a fair tree, or a beautiful face bless thus, Blessed be He, who created the beauty of the creature, &c.

VERS. VII.

SEE the Civil Battology (vain repetitions) of the Heathen in their supplications. Let the Parricide be dragged: We beseech thee, Augustus, let the Parricide be dragged. This is the thing we ask, let the Parricide be dragged. Hear us, Caesar. Let the false Accusers be condemned to the Lion. Hear us, Caesar. Let the false accusers be condemned to the Lion. Hear us, Caesar, &c. See also the same Author in Severus.

Antonnius the pious, the God's keep thee. Antoninus the merciful, the God's keep thee. Antoninus the merciful the God's keep thee. See also Capitolinus, in the Maximini.

Those words savor of vain repetition in prayer, 1 King. XVIII. 26. The Priests of Baal called upon the name of Baal from morning to noon, saying, O Baal, hear us.

After the same manner almost, as the Heathen mixed 〈 in non-Latin alphabet 〉 , vain repetitions, in their prayers, did the Jews in their 〈 in non-Latin alphabet 〉 , using divers words importing the same thing: not repeating indeed the same things, as they, in the same words, but speaking the same thing in varied phrases; which appears sufficiently to him that reads their Liturgies through, as well the more ancient, as those of a later date. And certainly the sin is equally the same in using different words for the same thing, as in a vain repetition of the same words; if so be, there were the same deceit and hypocrisy in both; in words only multiplied, but the heart absent.

And in this matter the Jew sinned little less than the Heathen. For this was an Axiom with them, 〈 in non-Latin alphabet 〉 Everyone that multiplies prayer is heard. Christ therefore does not so much condemn the bare saying over again the same petitions, either in the same words, or in words of the same import, (for he himself spake the same things thrice, when he prayed in the garden) as a false opinion, as if there were some power, or zeal, or piety in such kind of repetitions; and that they would be sooner heard, and more prevail with God. While he strikes the Heathen, he strikes the Jews also, who labored under the same frenzy: but there is mention only of the Heathen, partly, because this savoured rather of Heathen blindness, than of the profession of true Religion, which the Jews boasted of; partly, and especially, that he might not condemn the public prayers of the Jews without cause, in which they sinned not at all by using Synonymous expressions, if it were done out of a pious and sincere heart.

VERS. IX.

SOME things, which seem more difficult about this divine form of Prayer, will perhaps pass into a softer sense, if certain things very usual in the Jewish Church and Nation, be observed, to which the Apostles could not but have regard, when they clearly acknowledged here the highest conformity with them. For that it was customary with our Savior for the most part to conform himself to the Church and Nation, both in Religious and Civil matters, so they were lawful, most evidently appears also in this form of prayer. Let these things therefore be observed:

I. That the stated prayers of the Jews, daily to be said at that time, when Christ prescribed this form to his Disciples, were eighteen in number, or in a quantity equalling it. Of this number of their prayers the Gemarists of both Talmuds treat at large . Whom consult.

Whether they were reduced to the precise number of eighteen, in the order that they afterwards appeared in, while Christ was upon earth, some scruple ariseth from some things, which are said by the Babylonian Talmudists in the place alleged: but it might be plainly proved, if there were need, that little or indeed nothing at all wanted of the quantity and bulk of such a number. 〈 in non-Latin alphabet 〉 The Rabbins have a tradition, say they, that Simeon Pekoli reduced into order the eighteen prayers according to their course, before Rabban Gamaliel in Jafne. Rabban Gamaliel said to the wise men, Is there any that knows to compose a prayer against the Sadducees? Samuel the little stood forth, and constituted one, &c. That Rabban Gamaliel, which is here spoke of, was Paul 's Master. For although Rabban Gamaliel (who was commonly styled Jafnensis of Jafne ) was the Nephew of Paul 's Master, Gamaliel, and this thing is mentioned to be done in Jafne, yet Paul 's Master also lived in Jafne, and that this was he, of whom is the story before us, sufficiently appears hence, because his business is with Samuel the Little, who certainly died before the destruction of the City.

Under Gamaliel the Elder therefore were those daily prayers reduced first into that order, wherein they were received by the following ages. Which however it was done after the death of our Savior, in regard of their reducing into order, yet so many there were in daily use at that time when he conversed on earth. Now he condemned not those prayers altogether, nor esteemed them of no account; yea, on the contrary, he joined himself to the public Liturgy in the Synagogues, and in the Temple: and when he delivereth this form to his Disciples, he extinguisheth not other forms.

II. When all could not readily repeat by heart those numerous prayers, they were reduced into a brief Summary, in which the marrow of them all was comprised; and that provision was made for the memory, that they should have a short Epitome of those prayers, whom the weakness of their memory, or sometime the unavoidable necessity of business, permitted not to repeat a longer prayer, or to be at leisure to do it. This Summary they called 〈 in non-Latin alphabet 〉 a Fountain. Rabban Gamaliel saith, Let everyone pray the eighteen prayers every day. R. Joshua saith, 〈 in non-Latin alphabet 〉 Let him pray the 〈 in non-Latin alphabet 〉 the Summary of those eighteen. But R. Akibah saith, 〈 in non-Latin alphabet 〉 If Prayer be free in his mouth, let him pray the eighteen; but if not, let him pray the Summary of those eighteen . That our Savior comprised the sum of all prayers in this form, is known to all Christians; and it is confessed, that such is the perfection of this form, that it is the Epitome of all things to be prayed for, as the Decalogue is the Epitome of all things to be practiced.

III. It was very usual with the Doctors of the Jews,

1. To compose forms of short prayers, and to deliver them to their Scholars (which is asserted also of John, Luk. XI. 1.) whereof you will find some examples, and they not a few, in the Babylonian Gemara, in the Tract Beracoth, and elsewhere. Not that by those forms they banished or destroyed the set and accustomed prayers of the Nation; but to superadd their own to them, and to suit them to proper and special occasions.

2. To the stated prayers, and others framed by themselves, it was very usual to add some short prayer over and above, which one may not amiss call the concluding prayer. Take these Examples of these prayers: 〈 in non-Latin alphabet 〉 R. Eliezar, when he had finished his prayers, was wont to say thus, Let it be thy good pleasure, O Lord, that love and brotherhood dwell in our portion, &c. R. Jochanan when he had finished his prayers was wont to say thus, Let it be thy good pleasure, O Lord, to take notice of our reproach, and to look upon our miseries, &c. In like manner,

1. Our Savior, while he delivers this form to his Disciples, he does not weaken the set forms of the Church; nor does he forbid his Disciples not to use private prayers: but he delivers this most exact Summary of all Prayers, to be added over and above to our prayers, his most perfect to our most imperfect.

2. The Apostles, sufficiently accustomed to the manners of the Nation, could not judge otherwise of this form. In interpreting very many phrases and histories of the New Testament, it is not so much worth, what we think of them from notions of our own feigned upon I know not what grounds, as in what sense these things were understood by the hearers and lookers on, according to the usual custom, and vulgar dialect of the Nation. Some inquire by what authority we do subjoin or superadd the Lord's prayer to ours, and fain arguments to the contrary, out of their own brain. But I ask, whether it was possible, that the Apostles and Disciples, who from their very Cradles had known and seen such forms instituted for common use, and added moreover to the set-prayers and others, should judge otherwise of this form given by our Lord; which bore so great conformity with those, and with the most received rite and custom of the Nation?

IV. That Church held it for a just Canon, and that indeed no discommendable one neither 〈 in non-Latin alphabet 〉 He that prays ought always, when he prays, to join with the Church. Which is not strictly to be understood only of his presence in the Synagogue, (that is elsewhere, and otherwise commanded many times over) but wheresoever in the world he be placed, yea when he is most alone, that he say his prayers in the plural number: for thus the Gloss explains it, 〈 in non-Latin alphabet 〉 Let none pray the short prayer (that is, one different from the set prayers) in the singular number, but in the plural. In which number our Savior teacheth us also to pray in this form; and that upon very good reason, when in whatsoever solitude, or distance we are, yet we ought to acknowledge ourselves joined with the Church, and to pray for her happiness as well as for our own.

I. This Epithet of God was very well known among the Jews, and very usual with them.

: 〈 in non-Latin alphabet 〉 Our Father which art in Heaven, deal so with us, as thou hast promised by the Prophets. And in another place, this is thrice recited, Whom have we, whereon to rely, 〈 in non-Latin alphabet 〉 besides our Father which is in Heaven? Blessed are ye, O Israelites; who cleanseth you? your Father, who is in Heaven. Ye gave not to your Father, who is in Heaven, but to me the Priest.

II. But in what sense did the Jews call God their Father in Heaven, when they were altogether ignorant of the Doctrine and mystery of Adoption, besides that Adoption, whereby God had adopted them for a peculiar people? I answer, for that very cause they were taught by God himself, so to call him, Exod IV. 22. Deut. XXXII. 6, &c. Nor was there any among them, who not only might not do this, but also who ought not to do it. While the Heathen said to his Idol, Thou art my Father, Jer. II. 27. the Israelite was bound to say, Our Father which art in Heaven, Es. LXIII. 16. & LXIV. 8.

III. When Christ useth this manner of speech so very well known to the Nation, does he not use it in a sense that was known to the Nation also? Let them answer, who would have the Lord's Prayer to be prayed and said by none, but by those who are indeed Believers, and who have partook of true adoption. In what sense was our Savior, when he spake these words, understood of the Hearers? They were thoroughly instructed from their Cradles to call God the Father in Heaven: they neither hear Christ changing the Phrase, nor curtailing anything from the latitude of the known and used sense. Therefore let them tell me, Did not Peter, John, and the rest of the Apostles think, that it was as lawful for all Christians to say to God, Our Father, which art in Heaven, as it was lawful for all Jews? They called God Father, because he had called them into the profession of him, because he took care of them, and instructed them, &c. And what I beseech you, hinders, but all Christians, obtaining the same privileges, may honor God with the same compellation? There is nothing in the words of Christ, that hinders, and there is somewhat in the very phrase that permits it.

VERS. X.

THIS obtained for an Axiom in the Jewish Schools. 〈 in non-Latin alphabet 〉 That prayer, wherein there is not mention of the Kingdom of God, is not a prayer. Where these words are also added; Abai saith, like to this is that of Rabh to be reckoned, that it is a tradition 〈 in non-Latin alphabet 〉 I have not transgressed thy precepts, nor have I forgot them, (they are the words of him that offereth the first fruits, Deut. XXVI. 13.) I have not transgressed, that is, by not giving thanks. And I have not forgot them, that is, I have not forgot to commemorate thy name, and thy Kingdom.

What is the short prayer? R. Eliezer saith, 〈 in non-Latin alphabet 〉 Do thy will in Heaven, and give quietness of spirit to them that fear thee beneath, or, in earth.

VERS. XI.

THat is, provide to morrows bread, and give it us today, that we be not solicitous for tomorrow, as ver. 34. 〈 in non-Latin alphabet 〉 . from 〈 in non-Latin alphabet 〉 , &c. that which next follows, not 〈 in non-Latin alphabet 〉 , super substantial, from 〈 in non-Latin alphabet 〉 .

The necessities of thy people Israel are many, and their knowledge small, (so that they know not how to disclose their necessities) let it be thy good pleasure to give to every man 〈 in non-Latin alphabet 〉 What sufficeth for food, &c.

VERS. XIII.

RAbbi (Judah) was wont thus to pray, let it be thy good pleasure, to deliver us from impudent men, and impudence, from an evil man, and from an evil chance, from an evil affection, from an evil companion, from an evil neighbor, from Satan the destroyer, from a hard judgment, and from a hard adversary, &c.

I. In the public Service in the Temple, the commemoration of the Kingdom of God was the Respond, instead of which the people answered Amen, when the Priests ended their prayers. For 〈 in non-Latin alphabet 〉 The Tradition is, that they answered not Amen in the house of the Sanctuary. What said they then? 〈 in non-Latin alphabet 〉 Blessed by the Name of the Glory of his Kingdom forever. Hence in the Tract Joma (where the Rubric of the day of Expiation is) after various prayers recited, which on that day the High Priest makes, is added, And the people answered, Blessed be the Name of the Glory of his Kingdom forever and ever. See the places of that Tract noted in the margent. There a short prayer of the High Priest is mentioned, in which he thus concludes, Be ye clean before Jehovah; and these words are added, But the Priests, and people standing in the Court, when they heard, 〈 in non-Latin alphabet 〉 the Name Jehovah pronounced out in its syllables, adoring, and falling prostrate upon their face, they said, 〈 in non-Latin alphabet 〉 Blessed be the Name of the Glory of his Kingdom forever and ever. See also the Tract Taanith, where a reason is given of this doxology in the Gloss there.

II. This also they pronounced softly, and in a gentle whisper, while they were reciting the Phylacteries. It is said of the men of Jericho, that 〈 in non-Latin alphabet 〉 They folded up the Schmah. It is disputed what this means, And R. Judah saith, that they made some small pause, after the reciting of this period, Hear O Israel, the Lord our God is one Lord: but they said not, Blessed be the Name of the Glory of his Kingdom forever and ever. But by what reason do we say so? R. Simeon ben Levi explains the mystery, who saith, Our father Jacob called his sons and said, Gather yourselves together, and I will declare unto you. It was in his mind to reveal to them the end of days, and the Holy Spirit departed from him: he said therefore, Perhaps there is something profane in my bed (which God forbid) as it was to Abraham, from whom proceeded Ishmael, and to Isaac, from whom proceeded Esau. His sons said unto him, Hear, Israel, the Lord our God is one Lord; as in thy heart, there is but one, so in our hearts, there is but one. At that time our father Jacob began, and said, 〈 in non-Latin alphabet 〉 Blessed be the Name of the Glory of his Kingdom forever and ever. The Rabbins said, What shall we do? Shall we say this Doxology? Our Master Moses said it not. Shall we not say it? Our Father Jacob said it. Therefore it was appointed to say it softly, &c.

You see how very public the use of this Doxology was, and how very private too. Being a Response it was pronounced in the Temple by all with a loud voice; being an ejaculation it was spoken in the Phylacterical prayers by every single man in a very low voice. And you see how great an agreement it hath with the Conclusion of the Lord's prayer, For thine is the Kingdom, &c.

III. As they answered, Amen, not at all in the public prayers in the Temple, so they seldom joined it to the end of their private prayers. In the Synagogue indeed the people answered Amen to the prayers made by the Minister: and also, at home, when the Master of the family blessed, or prayed: but seldom, or indeed never any one praying privately joined this to the end of his prayers.

And now, to apply those things which have been said, to the matter under our hands, consider the following things.

• 1. That this prayer was twice delivered by our Savior: first, in this Sermon in the Mount, when he was not asked; and afterwards, when he was asked, almost half a year after, Luke XI.
• 2. That this Conclusion is added in St. Matthew, For thine is the Kingdom, &c. But in St. Luke it is not. In St. Matthew is added moreover the word Amen, but in St. Luke it is wanting. Upon the whole matter therefore we infer,
  • I. That Christ, in exhibiting this form of prayer, followed a very usual rite and custom of the Nation.
  • II. That the Disciples also, receiving this form delivered to them, could not but receive it according to the manner and sense of the Nation, usual in such cases: since he introduced no exception at all from that general rule and custom.
  • III. That he scarcely could signify his mind, that this prayer should be universally and constantly used, by any marks or signs more clear, than those which be made use of. For,

First, He commanded all without any exception, or distinction, After this manner pray ye; And, When ye pray, say, Our Father, &c.

Secondly, As, according to the ordinary custom of the Nation. Forms of prayer, delivered by the Masters to their Scholars, were to be used, and were used, by them all indifferently, and without distinction of persons; so also He neither suggested anything concerning this his prayer, either besides the common custom, or contrary to it.

Thirdly, The Form itself carries along with it certain characters both of its public and private, and constant use. It may certainly with good reason be asked, why, since Christ had delivered this prayer in such plain words in his Sermon upon the Mount, this command moreover being added, After this manner pray ye, it was desired again, that he would teach them to pray? What had they forgotten that prayer that was given them there? Were they ignorant, that it was given them for a form of prayer, and so to be used? But this seems rather the cause, why they desired a second time a form of prayer, namely, because they might reckon that first for a public form of prayer, since this might easily be evinced, both by the addition of the Conclusion so like the public Response in the Temple, and especially by the addition of Amen used only in public Assemblies: therefore they beseech him again, that he would teach them to pray privately; and he repeats the same form, but omits the Conclusion, and Amen, which savoured of public use. Therefore you have in the Conclusion a sign of the public use, by the agreement of it to the Response in the Temple, and of the private, by the agreement of it to the ejaculation in the Phylacterical prayers. A sign of the public use was in the addition of Amen; a sign of the private use was in the absence of it: a sign of both in the conformity of the whole to the custom of the Nation. Christ taught his Disciples to pray, as John had taught his, Luke XI. 1. John taught his, as the Masters among the Jews had theirs, by yielding them a form to be used by all theirs daily, verbatim, and in terms.

VERS. XVI.

THAT is, they disguised their faces with ashes, as he heretofore upon another cause, 1 King. XX. 38. In the public fasts everyone took ashes, and put upon his head. They say of R. Joshua ben Ananiah, that all the days of his life, 〈 in non-Latin alphabet 〉 his face was black by reason of his fastings. Why is his name called Ashur? (1 Chron. IV. 5.) 〈 in non-Latin alphabet 〉 Because his face was black by fastings.

Here let that of Seneca come in, This is against nature, to hate easy cleanliness, and to affect nastiness.

VERS. XVII.

FOR those that fasted neither anointed themselves, nor washed.

They were wont to anoint their bodies and heads upon a threefold reason.

I. 〈 in non-Latin alphabet 〉 For • iner dress.

II. 〈 in non-Latin alphabet 〉 They anointed themselves often, not for excess, or bravery, or delight, but for the healing of some disease, or for the health of the body. 〈 in non-Latin alphabet 〉 He that is troubled with the head ach, or on whom scabs arise, let him anoint himself with oil.

A Tradition of the Rabbins.

Hence, when the Apostles are said to anoint the sick with oil, and to heal them, Mark VI. 13. They used an ordinary medicine, and obtained an extraordinary, and infallible effect.

Hence that of St. James, Chap. V. 14. Let the sick man call for the Elders of the Church, and let them pray for him, anointing him with oil in the Name of the Lord: that is, To that ordinary medicine, namely anointing for recovery of health, let the prayers of the Ministers of the Church be used.

III. They used sometimes a superstitious anointing of the head, and nothing differing from Magical anointing. 〈 in non-Latin alphabet 〉 He that mutters, let him put oil upon his head, and mutter. This muttering is to be understood concerning the manner of saying a charm upon the wound, or some place of the body, that feels pain; 〈 in non-Latin alphabet 〉 Muttering over the wound, of which mention is made in the Tract Sanhedrin. Mention also is made in the Tract Schabbath now alleged, that some used this enchanting muttering in the Name of Jesus. One being sick, a certain person came to him, and muttered upon him in the Name of Jesus of Pandira, and he was healed. And a little after, R. Eliezer ben Damah was bitten by a Serpent. James of Capharsam came to heal him in the Name of Jesus: but R. Ishmael permitted him not, &c. See Act. XIX. 13.

If the words of James before alleged be compared with this cursed custom, they may well sound to this sense, It is customary for the unbelieving Jews, to use anointing of the sick joined with a Magical and enchanting muttering. But how infinitely better is it to join the pious prayers of the Elders of the Church to the anointing of the sick?

VERS. XXII.

VERS. XXIII.

THAT the business here is about a covetous, or a not covetous mind, may be gathered,

I. From the context on either hand: for ver. 20, & 21. the discourse is concerning treasures either earthly or heavenly, and ver. 24. concerning serving either God, or Mammon.

II. From a very usual manner of speech of the Nation. For a good eye to the Jews is the same with a bountiful mind, and an evil eye is the same with a covetous mind. This is the measure of the Truma, (or, of the oblation yielded to the Priests) 〈 in non-Latin alphabet 〉 A good eye yieldeth one out of forty: that is, the fortieth part. The School of Shammai saith, one out of thirty. A middling eye one out of fifty. 〈 in non-Latin alphabet 〉 And an evil eye one out of sixty. He that gives a gift 〈 in non-Latin alphabet 〉 Let him give with a good eye: and he that dedicates anything, let him dedicate it with a good eye. See Matth. XX. 15. Hence covetousness is called 〈 in non-Latin alphabet 〉 , the lust of the eyes, 1 Joh. II. 16. Therefore our Savior shows here, with how great darkness the mind is clouded and dimmed by covetousness, and too much care of worldly things.

VERS. XXVI.

HAVE you ever seen beasts or fowls, that had a Work-shop? And yet they are fed without trouble of mind, &c. See also Midras Tillin.

VERS. XXX.

〈 in non-Latin alphabet 〉 Smal of • aith, a phrase very frequent in the Talmudists. 〈 in non-Latin alphabet 〉 He that prayed with a loud voice, is to be numbered among 〈 in non-Latin alphabet 〉 those that are little of faith. The Israelites in the wilderness were 〈 in non-Latin alphabet 〉 , of little faith. R. Abuhabh in the preface to Menorath hammaor; R. Eliezer saith, Whosoever hath but a small morsel in his basket, and saith, What have I to eat tomorrow, behold he is to be reckoned among 〈 in non-Latin alphabet 〉 those of little faith.

VERS. XXXIV.

VERS. I.

IT is questioned, whether Matthew writ 〈 in non-Latin alphabet 〉 , Alms, or 〈 in non-Latin alphabet 〉 , Righteousness. I answer;

I. That our Savior, certainly said 〈 in non-Latin alphabet 〉 , Righteousness (or in Syriac 〈 in non-Latin alphabet 〉 ) I make no doubt at all; but that that word could not be otherwise understood by the common people than of Alms, there is as little doubt to be made. For although the word 〈 in non-Latin alphabet 〉 according to the idiom of the Old Testament, signifies nothing else than Righteousness; yet now when our Savior spoke those words, it signified nothing so much as Alms.

II. Christ used also the same word 〈 in non-Latin alphabet 〉 Righteousness in the three verses next following, and Matthew used the word 〈 in non-Latin alphabet 〉 Alms: but by what right, I beseech you, should he call it 〈 in non-Latin alphabet 〉 , Righteousness, in the first verse, and 〈 in non-Latin alphabet 〉 , Alms in the following, when Chri • t everywhere used one and the same word? Matthew might not change in Greek, where our Savior had not changed in Syriac.

Therefore we must say, that the Lord Jesus used the word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 in these four first verses: but that speaking in the dialect of common people he was understood by the common people to speak of Alms.

Now they called Alms by the name of 〈 in non-Latin alphabet 〉 righteousness, in that the Fathers of the Traditions taught, and the common people believed that Alms conferred very much to justification. Hear the Jewish Chair in this matter.

For one farthing given to a poor man in Alms, a man is made partaker of the beatifical vision, Where it renders these words 〈 in non-Latin alphabet 〉 I shall behold thy face in righteousness, after this manner, I shall behold thy fa • e because of Alms.

One saith, This money goes for Alms, that my sons may live, and that I may obtain the world to come.

A man's Table now expiates by Alms, as heretofore the Altar did by Sacrifice.

If you afford Alms out of your purse, God will keep you from all damage and harm.

Monobazes the King bestowed his goods liberally upon the poor, and had these words spoke to him by his kinsmen and friends, your ancestors increased both their own riches and those that were left them by their fathers, but you wast both your own and those of your Ancestors. To whom he answered, my Fathers laid up their Wealth on earth; I lay up mine in heaven; as it is written, Truth shall flourish out of the Earth, but Righteousness shall look down from Heaven. My fathers laid up treasures, that bear no fruit, but I lay up such as bear fruit: as it is said, It shall be well with the just, for they shall eat the fruit of their works. My Fathers treasured up, where power was in their hands: but I where it is not; as it is said, Justice and Judgment is the habitation of his throne. My Fathers heaped up for others; I for myself, as it is said, And this shall be to thee for Righteousness. They scraped together for this world; I for the World to come; as it is said; Righteousness shall deliver from death. These things are also recited in the Babylonian Talmud.

You see plainly in what sense he understands Righteousness, namely, in the sense of Alms: and that sense, not so much framed in his own imagination, as in that of the whole Nation, and which the Royal Catechumen had imbibed from the Pharisees his Teachers.

Behold the justifying and saving virtue of Alms from the very work done, according to the doctrine of the Pharisaical chair. And hence the opinion of this efficacy of Alms so far prevailed with the deceived people, that they pointed out Alms by no other name (confined within one single word) than 〈 in non-Latin alphabet 〉 Righteousness. Perhaps those words of our Savior are spoken in derision of this doctrine; Yea, Give those things, which ye have, in Alms, and▪ behold all things shall be clean to you, Luke II. 41. With good reason indeed exhorting them to give Alms, but yet withal striking at the Covetousness of the Pharisees, and confuting their vain opinion of being clean by the washing of their hands, from their own opinion of the efficacy of Alms. As if he had said;

R. Jannai saw one giving money openly to a poor man; to whom he said, It is better you had not given at all, than so to have given.

He therefore seems the rather to speak of a reward, because they expected a reward for their alms doing without all doubt, and that as we said, for the mere work done.

R. Lazar was the Almon • r of the Synagogue. One day going into his house he said, what news? They answered, some came hither, and eat and drank, and made prayers for thee. Then, saith he, there is no good reward. Another time going into his house he said, what news? It was answered, some others came and eat and drank, and railed upon you. Now, saith he, there will be a good reward.

VERS. II.

IT is just scruple, Whether this sounding a trumpet be to be understood according to the latter, or in a borrowed sense. I have not found, although I have sought for it much and seriously, even the least mention of a trumpet in Almsgiving. I would most willingly be taught this from the more Learned.

You may divide the ordinary Alms of the Jews into three parts.

I. 〈 in non-Latin alphabet 〉 The Alms Dish, They gave Alms to the public dish or basket, 〈 in non-Latin alphabet 〉 Tamch • i, (according to the definition of the Author of Aruch, and that out of Bava Bathra in the place lately cited,) was a certain Vessel, in which bread and food was gathered, 〈 in non-Latin alphabet 〉 for the poor of the World, You may not improperly call it The Alms basket, he calls it 〈 in non-Latin alphabet 〉 A Dish. By the poor of the world are to be understood any beggars begging from door to door, yea even Heathen Beggers. Hence the Jerusalem Talmud in the place above quoted, 〈 in non-Latin alphabet 〉 The Alms Dish was for every man. And the Aruch moreover 〈 in non-Latin alphabet 〉 This Alms was gathered daily by three men, and distributed by three. It was gathered of the Townsmen by Collectors within their doors; which appears by that caution; 〈 in non-Latin alphabet 〉 The Collectors of Alms may not separate themselves one from another, unless that one may go by himself to the gate, and another to the shop. That is, as the Gloss explains it, They might not gather this Alms separately and by themselves, that no suspicion might arise, that they privily converted what was given, to their own use and benefit. This only was allowed them, when they went to the gate, one might betake himself to the gate, and another to a shop near it; to ask of the dwellers in both places: yet with this proviso, that withal both were within sight of one another. So that at each door it might be seen, that this Alms was received by the Collectors. And here was no probability at all of a Trumpet, when this Alms was of the lowest degree, being to be bestowed upon vagabond strangers, and they very often Heathen.

II. 〈 in non-Latin alphabet 〉 The poor's chest. They gave Alms also in the public poor's box: which was to be distributed to the poor only of that City. The Alms dish is for the poor of the world, 〈 in non-Latin alphabet 〉 But the Alms chest for the poor only of that City. This was collected of the Townsmen by two Parnasin, of whom before, to whom also a third was added, for the distributing it. The Babylonian Gemarists give a reason of the number, not unworthy to be marked: A Tradition of the Rabbins. The Alms chest is gathered by two, and distributed by three. It is gathered by two, 〈 in non-Latin alphabet 〉 Because they do not constitute a superior office in the Synagogue less than of two, 〈 in non-Latin alphabet 〉 And it is distributed by three, as Pecuniary judgments are transacted by three.

This Alms was collected in the Synagogue, on the Sabbath, (compare 1 Cor. XVI. 2.) and it was distributed to the poor, on the Sabbath Eve. Hence is that, 〈 in non-Latin alphabet 〉 The Alms chest is from the Sabbath Eve to the Sabbath Eve; the Alms dish every day.

Whether therefore, the Trumpet sounded in the Synagogue, when Alms were done it again remains obscure, since the Jewish Canonists do not openly mention it, while yet they treat of thess Alms very largely. Indeed every Synagogue had its Trumpet. For,

• 1. They sounded with the Trumpet in every City, in which was a Judiciary Bench, at the coming in of the new year. But this was not used, but after the destruction of the Temple. See Rosh hashanah.
• 2. They sounded with the Trumpet, when any was excommunicated. Hence among the untensils of a Judge is numbered a Trumpet. For 〈 in non-Latin alphabet 〉 the instruments of Judges, as appears there, were 〈 in non-Latin alphabet 〉 A Rod, A Whip, A Trumpet, and a Sandal. 〈 in non-Latin alphabet 〉 A Trumpet, saith the Gloss, for Excommunication and Anathematizing: and a Sandal, for the taking off the shoe of the husbands brother. And in the same place, mention is made of the excommunicating of Jesus, four hundred trumpets being brought for that business.
• 3. The Trumpet sounded six times at the coming in of every Sabbath: that from thence by that sign given all people should cease from servile works. Of this matter discourse is had in the Ba • ylonian Talmud in the Tract of the Sabbath.

Thus there was a Trumpet in every Synagogue, but whether it were used while Alms were done, I still inquire. That comes into my mind 〈 in non-Latin alphabet 〉 The Collectors of Alms do not proclaim on a feast day, as they proclaim on a common day: but collect it privately, and put it up in their bosom. But wether this Proclamation did publish what was giving by everyone, or did admonish of not giving anything, but what might rightly be given, let the more learned Judge by looking upon the place.

III. They gave Alms also out of the field, and that was especially fourfold. 1. The Corner of the field not reaped. 2. Sheaves left in the field, either by forgetfulness, or voluntarily. 3. The • leaning of the Vintage; of which see Levite▪ XIX. 9, 10. Deut. XXIV. 19. And 4. 〈 in non-Latin alphabet 〉 The Poors Tenth; of which the Talmudists largely in the Tracts, Peah, Demai, and Maasaroth. To the gathering of these the poor were called, 〈 in non-Latin alphabet 〉 By three manifestations in the day, namely in the morning, and at noon, and at Minchah, (or, the Evening ) That is, the Owner of the field openly shown himself three times in the day, for this end, that then the poor should come and gather. In the morning, for the sake of nurses, because in the mean time while their young children slept, they might the more freely go forth for this purpose: at noon, for the sake of children, who also at that time were prepared to gather: at Mincha, for the sake of old men. So the Jerusalem Gemarists, and the Glossers upon the Babylonian Talmud.

These were the ordinary Alms of the Jewish people: in the doing which, seeing as yet I cannot • i • d so much as the least sound of a trumpet in their Writers, I guess that either our Savior here spoke Metaphorically, or, if there were any trumpet used, that it was used in peculiar and extraordinary Alms.

The Jews did very highly approve of Alms done secretly; hence 〈 in non-Latin alphabet 〉 The Treasury of the silent was of famed memory in the Temple; whither some very religious men brought their Alms in silence and privacy, when the poor children of good men were maintained. And hence is that Proverb, 〈 in non-Latin alphabet 〉 , He that doth Alms in secret, is greater than our Master Moses himself. And yet they labored under such an itch to make their Alms public, lest they should not be s • en by men; that they did them not without a trumpet, or which was as good as a trumpet, with a proud affectation of making them known: that they might the more be pointed at with the singer, and that it might be said of them, These are the men.

VERS. III.

HE seems to speak according to the custom used in some other things, For in some actions which pertained to Religion, they admitted not the left hand to meet with the right. The Cup of Wine, which was used to sanctify the coming in of the Sabbath, was to be taken with the right hand, without the assistance of the left. Let no man receive into a Vessel the blood of the sacri • ice, bring it to the Altar, or sprinkle it with his left hand. And in the same Tract, it is related of Shammai, that he would feed himself only with one hand.

VERS. V.

I. THEY prayed standing, Luke XVIII. 11, 13. Mark XI. 25. It is written, And Abraham rose early in the morning at the place, where he had stood before the Lord. 〈 in non-Latin alphabet 〉 But to Stand was nothing else, than to Pray, as it is said, 〈 in non-Latin alphabet 〉 And Phinehas stood and judged.

One entereth into the Synagogue. 〈 in non-Latin alphabet 〉 And found them standing in Prayer. Let a Scholar of the Wise men look downwards, 〈 in non-Latin alphabet 〉 When he stands Praying. And to name no more, the same Maimonides asserts these things are required in Prayer, That he that prayeth, stand, that he turn his face towards Jerusalem, that he cover his head, and that he fix his eyes downwards.

II. They loved to pray in the Synagogues. He goes to the Synagogue to pray.

Why do they recite their Phylacteries in the Synagogue, when they are not bound to do it? R Josi saith, They do not recite them in the Synagogue for that end, that so the whole office of the Phylacteries may be performed, but to persevere in Prayer. For this recitation was to be said over again, when they came home.

Rabbena Asher hath these words. When any returns home in the evening from the field, let him not say, I will go into my house, but first let him betake himself to the Synagogue: and if he can read, let him read something; if he can recite the Traditions, let him recite them. And then let him say over the Philacteries, and Pray.

But, that we be not too tedious, Even from this very opinion, they were wont to betake themselves to the Synagogues, because they were persuaded, the Prayers of the Synagogue were certainly heard.

III. They prayed in the streets. So Maimonides, They prayed in the streets in the feasts and public Fasts. What are the rites of the Fasts? They brought out the Ark into the streets of the City, and sprinkled ashes upon the Ark, and upon the Head of the President of the Sanhedrin, and the Vice-President; and everyone put ashes upon his own head. One of the Elders make this exhortation; It is not said, O Brethren, of the Ninevites, that God saw their sackcloth, or their fastings, but that he saw their works, &c. They stand praying, and they set some fit Elder before the Ark, and he prays four and twenty prayers before them.

But doth our Savior condemn all Prayers in the Synagogue? By no means. For he himself prayed in and with the Synagogue. Nor did he barely reprove those public Prayers in the streets, made by the whole multitude in those great Solemnities, but Prayers everywhere both in the Synagogues, and the streets, that were made privately, but yet publicly also, and in the sight of all, that thereby he that prayed might get some name and reputation from those that saw him.

I. While public Prayers were uttered in the Synagogue, it was customary also for those that hunted after vain glory, to mutter private Prayers, and such as were different from those of the Synagogue, whereby the eyes of all might be the more fixed upon him that prayed.

Hath not a man prayed his morning Prayers? When he goes into the Synagogue does he find them praying the Additionary Prayer? If he is sure he shall begin and end, so that he may answer Amen after the Angel of the Church, let him say his Prayers.

II. They prayed also by themselves in the streets. R. Jochanan said, I saw R. Jannai standing and praying in the streets of Tsippor, and going four cubits, and then praying the Additionary Prayer.

Two things especially acted their hypocrisy here.

1. That so much provision is made concerning reciting the Phylacteries, and the Prayers added (that it might be done within the just time) that wheresoever a man had been, when the set time was come, he presently betakes himself to prayers: A Workman, or he that is upon the top of a Tree, he that rides on an Ass must immediately come down, and say his prayers, &c. These are the very instances that the Canonists give, which with more of them you may find in the Tract Beracoth. Hence therefore those vainglorious hypocrites got an occasion of boasting themselves. For the hour of the Phylacterical Prayers being come, their care and endeavor was, to be taken in the streets: whereby, the Canonical hour compelling them to their Prayers in that place, they might be the more seen by all persons, and that the ordinary people might admire and applaud both their Zeal and Religion. To which hypocritical pride they often added this also, that they used very long pauses, both before they began their Prayers, and after they had done them: so that very usually for three hours together they were seen in a Praying habit and posture. See the Babylonian Talmud. So that the Canonists played the mad men with some reason, when they allowed the space from the rising of the morning to the third hour of the day for the Phylacterical Prayers, because those three-hour praying Men scarcely dispatched them within less space, pausing one hour before they began Prayer, and as much after they were ended.

2. They addicted themselves to Ejaculations, Prayers, and Blessings, upon the sight almost of anything, meeting them either in the streets or in the way. When one saw a place, wherein some miracle was done for Israel: a place, from whence Idolatry was rooted out: or a place, where an Idol now was, a short Prayer was to be used. When any saw a Blackamoor, a Dwarf, a crooked, a maimed person, &c. they were to Bless. Let him that sees a fair tree, or a beautiful face bless thus, Blessed be He, who created the beauty of the creature, &c.

VERS. VII.

SEE the Civil Battology (vain repetitions) of the Heathen in their supplications. Let the Parricide be dragged: We beseech thee, Augustus, let the Parricide be dragged. This is the thing we ask, let the Parricide be dragged. Hear us, Caesar. Let the false Accusers be condemned to the Lion. Hear us, Caesar. Let the false accusers be condemned to the Lion. Hear us, Caesar, &c. See also the same Author in Severus.

Antonnius the pious, the God's keep thee. Antoninus the merciful, the God's keep thee. Antoninus the merciful the God's keep thee. See also Capitolinus, in the Maximini.

Those words savor of vain repetition in prayer, 1 King. XVIII. 26. The Priests of Baal called upon the name of Baal from morning to noon, saying, O Baal, hear us.

After the same manner almost, as the Heathen mixed 〈 in non-Latin alphabet 〉 , vain repetitions, in their prayers, did the Jews in their 〈 in non-Latin alphabet 〉 , using divers words importing the same thing: not repeating indeed the same things, as they, in the same words, but speaking the same thing in varied phrases; which appears sufficiently to him that reads their Liturgies through, as well the more ancient, as those of a later date. And certainly the sin is equally the same in using different words for the same thing, as in a vain repetition of the same words; if so be, there were the same deceit and hypocrisy in both; in words only multiplied, but the heart absent.

And in this matter the Jew sinned little less than the Heathen. For this was an Axiom with them, 〈 in non-Latin alphabet 〉 Everyone that multiplies prayer is heard. Christ therefore does not so much condemn the bare saying over again the same petitions, either in the same words, or in words of the same import, (for he himself spake the same things thrice, when he prayed in the garden) as a false opinion, as if there were some power, or zeal, or piety in such kind of repetitions; and that they would be sooner heard, and more prevail with God. While he strikes the Heathen, he strikes the Jews also, who labored under the same frenzy: but there is mention only of the Heathen, partly, because this savoured rather of Heathen blindness, than of the profession of true Religion, which the Jews boasted of; partly, and especially, that he might not condemn the public prayers of the Jews without cause, in which they sinned not at all by using Synonymous expressions, if it were done out of a pious and sincere heart.

VERS. IX.

SOME things, which seem more difficult about this divine form of Prayer, will perhaps pass into a softer sense, if certain things very usual in the Jewish Church and Nation, be observed, to which the Apostles could not but have regard, when they clearly acknowledged here the highest conformity with them. For that it was customary with our Savior for the most part to conform himself to the Church and Nation, both in Religious and Civil matters, so they were lawful, most evidently appears also in this form of prayer. Let these things therefore be observed:

I. That the stated prayers of the Jews, daily to be said at that time, when Christ prescribed this form to his Disciples, were eighteen in number, or in a quantity equalling it. Of this number of their prayers the Gemarists of both Talmuds treat at large . Whom consult.

Whether they were reduced to the precise number of eighteen, in the order that they afterwards appeared in, while Christ was upon earth, some scruple ariseth from some things, which are said by the Babylonian Talmudists in the place alleged: but it might be plainly proved, if there were need, that little or indeed nothing at all wanted of the quantity and bulk of such a number. 〈 in non-Latin alphabet 〉 The Rabbins have a tradition, say they, that Simeon Pekoli reduced into order the eighteen prayers according to their course, before Rabban Gamaliel in Jafne. Rabban Gamaliel said to the wise men, Is there any that knows to compose a prayer against the Sadducees? Samuel the little stood forth, and constituted one, &c. That Rabban Gamaliel, which is here spoke of, was Paul 's Master. For although Rabban Gamaliel (who was commonly styled Jafnensis of Jafne ) was the Nephew of Paul 's Master, Gamaliel, and this thing is mentioned to be done in Jafne, yet Paul 's Master also lived in Jafne, and that this was he, of whom is the story before us, sufficiently appears hence, because his business is with Samuel the Little, who certainly died before the destruction of the City.

Under Gamaliel the Elder therefore were those daily prayers reduced first into that order, wherein they were received by the following ages. Which however it was done after the death of our Savior, in regard of their reducing into order, yet so many there were in daily use at that time when he conversed on earth. Now he condemned not those prayers altogether, nor esteemed them of no account; yea, on the contrary, he joined himself to the public Liturgy in the Synagogues, and in the Temple: and when he delivereth this form to his Disciples, he extinguisheth not other forms.

II. When all could not readily repeat by heart those numerous prayers, they were reduced into a brief Summary, in which the marrow of them all was comprised; and that provision was made for the memory, that they should have a short Epitome of those prayers, whom the weakness of their memory, or sometime the unavoidable necessity of business, permitted not to repeat a longer prayer, or to be at leisure to do it. This Summary they called 〈 in non-Latin alphabet 〉 a Fountain. Rabban Gamaliel saith, Let everyone pray the eighteen prayers every day. R. Joshua saith, 〈 in non-Latin alphabet 〉 Let him pray the 〈 in non-Latin alphabet 〉 the Summary of those eighteen. But R. Akibah saith, 〈 in non-Latin alphabet 〉 If Prayer be free in his mouth, let him pray the eighteen; but if not, let him pray the Summary of those eighteen . That our Savior comprised the sum of all prayers in this form, is known to all Christians; and it is confessed, that such is the perfection of this form, that it is the Epitome of all things to be prayed for, as the Decalogue is the Epitome of all things to be practiced.

III. It was very usual with the Doctors of the Jews,

1. To compose forms of short prayers, and to deliver them to their Scholars (which is asserted also of John, Luk. XI. 1.) whereof you will find some examples, and they not a few, in the Babylonian Gemara, in the Tract Beracoth, and elsewhere. Not that by those forms they banished or destroyed the set and accustomed prayers of the Nation; but to superadd their own to them, and to suit them to proper and special occasions.

2. To the stated prayers, and others framed by themselves, it was very usual to add some short prayer over and above, which one may not amiss call the concluding prayer. Take these Examples of these prayers: 〈 in non-Latin alphabet 〉 R. Eliezar, when he had finished his prayers, was wont to say thus, Let it be thy good pleasure, O Lord, that love and brotherhood dwell in our portion, &c. R. Jochanan when he had finished his prayers was wont to say thus, Let it be thy good pleasure, O Lord, to take notice of our reproach, and to look upon our miseries, &c. In like manner,

1. Our Savior, while he delivers this form to his Disciples, he does not weaken the set forms of the Church; nor does he forbid his Disciples not to use private prayers: but he delivers this most exact Summary of all Prayers, to be added over and above to our prayers, his most perfect to our most imperfect.

2. The Apostles, sufficiently accustomed to the manners of the Nation, could not judge otherwise of this form. In interpreting very many phrases and histories of the New Testament, it is not so much worth, what we think of them from notions of our own feigned upon I know not what grounds, as in what sense these things were understood by the hearers and lookers on, according to the usual custom, and vulgar dialect of the Nation. Some inquire by what authority we do subjoin or superadd the Lord's prayer to ours, and fain arguments to the contrary, out of their own brain. But I ask, whether it was possible, that the Apostles and Disciples, who from their very Cradles had known and seen such forms instituted for common use, and added moreover to the set-prayers and others, should judge otherwise of this form given by our Lord; which bore so great conformity with those, and with the most received rite and custom of the Nation?

IV. That Church held it for a just Canon, and that indeed no discommendable one neither 〈 in non-Latin alphabet 〉 He that prays ought always, when he prays, to join with the Church. Which is not strictly to be understood only of his presence in the Synagogue, (that is elsewhere, and otherwise commanded many times over) but wheresoever in the world he be placed, yea when he is most alone, that he say his prayers in the plural number: for thus the Gloss explains it, 〈 in non-Latin alphabet 〉 Let none pray the short prayer (that is, one different from the set prayers) in the singular number, but in the plural. In which number our Savior teacheth us also to pray in this form; and that upon very good reason, when in whatsoever solitude, or distance we are, yet we ought to acknowledge ourselves joined with the Church, and to pray for her happiness as well as for our own.

I. This Epithet of God was very well known among the Jews, and very usual with them.

: 〈 in non-Latin alphabet 〉 Our Father which art in Heaven, deal so with us, as thou hast promised by the Prophets. And in another place, this is thrice recited, Whom have we, whereon to rely, 〈 in non-Latin alphabet 〉 besides our Father which is in Heaven? Blessed are ye, O Israelites; who cleanseth you? your Father, who is in Heaven. Ye gave not to your Father, who is in Heaven, but to me the Priest.

II. But in what sense did the Jews call God their Father in Heaven, when they were altogether ignorant of the Doctrine and mystery of Adoption, besides that Adoption, whereby God had adopted them for a peculiar people? I answer, for that very cause they were taught by God himself, so to call him, Exod IV. 22. Deut. XXXII. 6, &c. Nor was there any among them, who not only might not do this, but also who ought not to do it. While the Heathen said to his Idol, Thou art my Father, Jer. II. 27. the Israelite was bound to say, Our Father which art in Heaven, Es. LXIII. 16. & LXIV. 8.

III. When Christ useth this manner of speech so very well known to the Nation, does he not use it in a sense that was known to the Nation also? Let them answer, who would have the Lord's Prayer to be prayed and said by none, but by those who are indeed Believers, and who have partook of true adoption. In what sense was our Savior, when he spake these words, understood of the Hearers? They were thoroughly instructed from their Cradles to call God the Father in Heaven: they neither hear Christ changing the Phrase, nor curtailing anything from the latitude of the known and used sense. Therefore let them tell me, Did not Peter, John, and the rest of the Apostles think, that it was as lawful for all Christians to say to God, Our Father, which art in Heaven, as it was lawful for all Jews? They called God Father, because he had called them into the profession of him, because he took care of them, and instructed them, &c. And what I beseech you, hinders, but all Christians, obtaining the same privileges, may honor God with the same compellation? There is nothing in the words of Christ, that hinders, and there is somewhat in the very phrase that permits it.

VERS. X.

THIS obtained for an Axiom in the Jewish Schools. 〈 in non-Latin alphabet 〉 That prayer, wherein there is not mention of the Kingdom of God, is not a prayer. Where these words are also added; Abai saith, like to this is that of Rabh to be reckoned, that it is a tradition 〈 in non-Latin alphabet 〉 I have not transgressed thy precepts, nor have I forgot them, (they are the words of him that offereth the first fruits, Deut. XXVI. 13.) I have not transgressed, that is, by not giving thanks. And I have not forgot them, that is, I have not forgot to commemorate thy name, and thy Kingdom.

What is the short prayer? R. Eliezer saith, 〈 in non-Latin alphabet 〉 Do thy will in Heaven, and give quietness of spirit to them that fear thee beneath, or, in earth.

VERS. XI.

THat is, provide to morrows bread, and give it us today, that we be not solicitous for tomorrow, as ver. 34. 〈 in non-Latin alphabet 〉 . from 〈 in non-Latin alphabet 〉 , &c. that which next follows, not 〈 in non-Latin alphabet 〉 , super substantial, from 〈 in non-Latin alphabet 〉 .

The necessities of thy people Israel are many, and their knowledge small, (so that they know not how to disclose their necessities) let it be thy good pleasure to give to every man 〈 in non-Latin alphabet 〉 What sufficeth for food, &c.

VERS. XIII.

RAbbi (Judah) was wont thus to pray, let it be thy good pleasure, to deliver us from impudent men, and impudence, from an evil man, and from an evil chance, from an evil affection, from an evil companion, from an evil neighbor, from Satan the destroyer, from a hard judgment, and from a hard adversary, &c.

I. In the public Service in the Temple, the commemoration of the Kingdom of God was the Respond, instead of which the people answered Amen, when the Priests ended their prayers. For 〈 in non-Latin alphabet 〉 The Tradition is, that they answered not Amen in the house of the Sanctuary. What said they then? 〈 in non-Latin alphabet 〉 Blessed by the Name of the Glory of his Kingdom forever. Hence in the Tract Joma (where the Rubric of the day of Expiation is) after various prayers recited, which on that day the High Priest makes, is added, And the people answered, Blessed be the Name of the Glory of his Kingdom forever and ever. See the places of that Tract noted in the margent. There a short prayer of the High Priest is mentioned, in which he thus concludes, Be ye clean before Jehovah; and these words are added, But the Priests, and people standing in the Court, when they heard, 〈 in non-Latin alphabet 〉 the Name Jehovah pronounced out in its syllables, adoring, and falling prostrate upon their face, they said, 〈 in non-Latin alphabet 〉 Blessed be the Name of the Glory of his Kingdom forever and ever. See also the Tract Taanith, where a reason is given of this doxology in the Gloss there.

II. This also they pronounced softly, and in a gentle whisper, while they were reciting the Phylacteries. It is said of the men of Jericho, that 〈 in non-Latin alphabet 〉 They folded up the Schmah. It is disputed what this means, And R. Judah saith, that they made some small pause, after the reciting of this period, Hear O Israel, the Lord our God is one Lord: but they said not, Blessed be the Name of the Glory of his Kingdom forever and ever. But by what reason do we say so? R. Simeon ben Levi explains the mystery, who saith, Our father Jacob called his sons and said, Gather yourselves together, and I will declare unto you. It was in his mind to reveal to them the end of days, and the Holy Spirit departed from him: he said therefore, Perhaps there is something profane in my bed (which God forbid) as it was to Abraham, from whom proceeded Ishmael, and to Isaac, from whom proceeded Esau. His sons said unto him, Hear, Israel, the Lord our God is one Lord; as in thy heart, there is but one, so in our hearts, there is but one. At that time our father Jacob began, and said, 〈 in non-Latin alphabet 〉 Blessed be the Name of the Glory of his Kingdom forever and ever. The Rabbins said, What shall we do? Shall we say this Doxology? Our Master Moses said it not. Shall we not say it? Our Father Jacob said it. Therefore it was appointed to say it softly, &c.

You see how very public the use of this Doxology was, and how very private too. Being a Response it was pronounced in the Temple by all with a loud voice; being an ejaculation it was spoken in the Phylacterical prayers by every single man in a very low voice. And you see how great an agreement it hath with the Conclusion of the Lord's prayer, For thine is the Kingdom, &c.

III. As they answered, Amen, not at all in the public prayers in the Temple, so they seldom joined it to the end of their private prayers. In the Synagogue indeed the people answered Amen to the prayers made by the Minister: and also, at home, when the Master of the family blessed, or prayed: but seldom, or indeed never any one praying privately joined this to the end of his prayers.

And now, to apply those things which have been said, to the matter under our hands, consider the following things.

• 1. That this prayer was twice delivered by our Savior: first, in this Sermon in the Mount, when he was not asked; and afterwards, when he was asked, almost half a year after, Luke XI.
• 2. That this Conclusion is added in St. Matthew, For thine is the Kingdom, &c. But in St. Luke it is not. In St. Matthew is added moreover the word Amen, but in St. Luke it is wanting. Upon the whole matter therefore we infer,
  • I. That Christ, in exhibiting this form of prayer, followed a very usual rite and custom of the Nation.
  • II. That the Disciples also, receiving this form delivered to them, could not but receive it according to the manner and sense of the Nation, usual in such cases: since he introduced no exception at all from that general rule and custom.
  • III. That he scarcely could signify his mind, that this prayer should be universally and constantly used, by any marks or signs more clear, than those which be made use of. For,

First, He commanded all without any exception, or distinction, After this manner pray ye; And, When ye pray, say, Our Father, &c.

Secondly, As, according to the ordinary custom of the Nation. Forms of prayer, delivered by the Masters to their Scholars, were to be used, and were used, by them all indifferently, and without distinction of persons; so also He neither suggested anything concerning this his prayer, either besides the common custom, or contrary to it.

Thirdly, The Form itself carries along with it certain characters both of its public and private, and constant use. It may certainly with good reason be asked, why, since Christ had delivered this prayer in such plain words in his Sermon upon the Mount, this command moreover being added, After this manner pray ye, it was desired again, that he would teach them to pray? What had they forgotten that prayer that was given them there? Were they ignorant, that it was given them for a form of prayer, and so to be used? But this seems rather the cause, why they desired a second time a form of prayer, namely, because they might reckon that first for a public form of prayer, since this might easily be evinced, both by the addition of the Conclusion so like the public Response in the Temple, and especially by the addition of Amen used only in public Assemblies: therefore they beseech him again, that he would teach them to pray privately; and he repeats the same form, but omits the Conclusion, and Amen, which savoured of public use. Therefore you have in the Conclusion a sign of the public use, by the agreement of it to the Response in the Temple, and of the private, by the agreement of it to the ejaculation in the Phylacterical prayers. A sign of the public use was in the addition of Amen; a sign of the private use was in the absence of it: a sign of both in the conformity of the whole to the custom of the Nation. Christ taught his Disciples to pray, as John had taught his, Luke XI. 1. John taught his, as the Masters among the Jews had theirs, by yielding them a form to be used by all theirs daily, verbatim, and in terms.

VERS. XVI.

THAT is, they disguised their faces with ashes, as he heretofore upon another cause, 1 King. XX. 38. In the public fasts everyone took ashes, and put upon his head. They say of R. Joshua ben Ananiah, that all the days of his life, 〈 in non-Latin alphabet 〉 his face was black by reason of his fastings. Why is his name called Ashur? (1 Chron. IV. 5.) 〈 in non-Latin alphabet 〉 Because his face was black by fastings.

Here let that of Seneca come in, This is against nature, to hate easy cleanliness, and to affect nastiness.

VERS. XVII.

FOR those that fasted neither anointed themselves, nor washed.

They were wont to anoint their bodies and heads upon a threefold reason.

I. 〈 in non-Latin alphabet 〉 For • iner dress.

II. 〈 in non-Latin alphabet 〉 They anointed themselves often, not for excess, or bravery, or delight, but for the healing of some disease, or for the health of the body. 〈 in non-Latin alphabet 〉 He that is troubled with the head ach, or on whom scabs arise, let him anoint himself with oil.

A Tradition of the Rabbins.

Hence, when the Apostles are said to anoint the sick with oil, and to heal them, Mark VI. 13. They used an ordinary medicine, and obtained an extraordinary, and infallible effect.

Hence that of St. James, Chap. V. 14. Let the sick man call for the Elders of the Church, and let them pray for him, anointing him with oil in the Name of the Lord: that is, To that ordinary medicine, namely anointing for recovery of health, let the prayers of the Ministers of the Church be used.

III. They used sometimes a superstitious anointing of the head, and nothing differing from Magical anointing. 〈 in non-Latin alphabet 〉 He that mutters, let him put oil upon his head, and mutter. This muttering is to be understood concerning the manner of saying a charm upon the wound, or some place of the body, that feels pain; 〈 in non-Latin alphabet 〉 Muttering over the wound, of which mention is made in the Tract Sanhedrin. Mention also is made in the Tract Schabbath now alleged, that some used this enchanting muttering in the Name of Jesus. One being sick, a certain person came to him, and muttered upon him in the Name of Jesus of Pandira, and he was healed. And a little after, R. Eliezer ben Damah was bitten by a Serpent. James of Capharsam came to heal him in the Name of Jesus: but R. Ishmael permitted him not, &c. See Act. XIX. 13.

If the words of James before alleged be compared with this cursed custom, they may well sound to this sense, It is customary for the unbelieving Jews, to use anointing of the sick joined with a Magical and enchanting muttering. But how infinitely better is it to join the pious prayers of the Elders of the Church to the anointing of the sick?

VERS. XXII.

VERS. XXIII.

THAT the business here is about a covetous, or a not covetous mind, may be gathered,

I. From the context on either hand: for ver. 20, & 21. the discourse is concerning treasures either earthly or heavenly, and ver. 24. concerning serving either God, or Mammon.

II. From a very usual manner of speech of the Nation. For a good eye to the Jews is the same with a bountiful mind, and an evil eye is the same with a covetous mind. This is the measure of the Truma, (or, of the oblation yielded to the Priests) 〈 in non-Latin alphabet 〉 A good eye yieldeth one out of forty: that is, the fortieth part. The School of Shammai saith, one out of thirty. A middling eye one out of fifty. 〈 in non-Latin alphabet 〉 And an evil eye one out of sixty. He that gives a gift 〈 in non-Latin alphabet 〉 Let him give with a good eye: and he that dedicates anything, let him dedicate it with a good eye. See Matth. XX. 15. Hence covetousness is called 〈 in non-Latin alphabet 〉 , the lust of the eyes, 1 Joh. II. 16. Therefore our Savior shows here, with how great darkness the mind is clouded and dimmed by covetousness, and too much care of worldly things.

VERS. XXVI.

HAVE you ever seen beasts or fowls, that had a Work-shop? And yet they are fed without trouble of mind, &c. See also Midras Tillin.

VERS. XXX.

〈 in non-Latin alphabet 〉 Smal of • aith, a phrase very frequent in the Talmudists. 〈 in non-Latin alphabet 〉 He that prayed with a loud voice, is to be numbered among 〈 in non-Latin alphabet 〉 those that are little of faith. The Israelites in the wilderness were 〈 in non-Latin alphabet 〉 , of little faith. R. Abuhabh in the preface to Menorath hammaor; R. Eliezer saith, Whosoever hath but a small morsel in his basket, and saith, What have I to eat tomorrow, behold he is to be reckoned among 〈 in non-Latin alphabet 〉 those of little faith.

VERS. XXXIV.

VERS. II.

THIS is a very common Proverb among the Jews. : 〈 in non-Latin alphabet 〉 In the measure that a man measureth, others measure to him. See also the Tract Sotah, where it is illustrated by various examples.

VERS. IV.

AND this also was a known Proverb among them: It is written in the days, when they judged the Judges, that is, in the generation, which judged their Judges, 〈 in non-Latin alphabet 〉 When any (Judge) said to another, Cast out the mote out of thine Eye. : 〈 in non-Latin alphabet 〉 He answered, Cast you out the beam out of your own Eye, &c.

R. Tarphon said, I wonder whether there be any in this age, that will receive reproof: but if one saith to another, Cast out the mote out of thine Eye, he will be ready to answer, Cast out the beam out of thine own Eye. Where the Gloss writes thus; 〈 in non-Latin alphabet 〉 Cast out the Mote, that is, the small sin, that is in thine hand; he may answer, But cast you out the great sin, that is in yours. So that they could not reprove; because all were sinners: See also the Aruch in the word 〈 in non-Latin alphabet 〉

VERS. IX.

HERE that of Seneca comes into my mind, Verrucosus called a benefit roughly given from a hard man, panem lapidosum, stony bread.

VERS. XII.

A Certain Gentile came to Shammai, and said, Make me a Proselyte that I may learn the whole Law, standing upon one foot: Shammai beat him with the staff that was in his hand. He went to Hillel, and he made him a Proselyte, and said, 〈 in non-Latin alphabet 〉 That which is odious to thyself, do it not to thy neighbor: for this is the whole Law.

VERS. XIII.

IN these words concerning the broad and narrow way, our Savior seems to allude to the rules of the Jews among their Lawyers concerning the public and private ways. With whom a private way was four cubits in breadth; a public way was sixteen cubits. See the Gloss in Peah.

VERS. XIV.

UNDER this phrase are very many things in religion expressed in the holy Scripture, Gen. XXVIII. 17. Psal. CXVIII. 19, 20. Mat.