Works

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. XVI. 18, &c. and also in the Jewish Writers. The gate of repentance is mentioned by the Chaldee Paraphrast upon Jer. XXXIII. 6. and the gate of prayers, and the gate of tears. Since the Temple was laid wast, the gates of prayer were shut, but the gates of tears were not shut.

〈 in non-Latin alphabet 〉 , Straight gate seems to be the Greek rendering of 〈 in non-Latin alphabet 〉 Pishpesh, a word very usual among the Talmudists. 〈 in non-Latin alphabet 〉 With a key he opened the little door, and out of Beth mokad (the place of the fire hearth) he entereth into the Court. 〈 in non-Latin alphabet 〉 saith the Aruch, is a little door in the midst of a great door.

VERS. XV.

NOT so much in woollen garments, as in the very skins of sheep: so that outwardly they might seem sheep, but inwardly they were ravening Wolves. Of the ravenousness of Wolves among the Jews, take these two examples besides others. The Elders proclaimed a fast in their Cities upon this occasion, because the Wolves had devoured two little children beyond Jordan. More than three hundred Sheep of the sons of Judah ben Shamoe were torn by wolves.

VERS. XVI.

THAT is a Proverb not unlike it. 〈 in non-Latin alphabet 〉 A Gourd, a Gourd, is known by its branch.

VERS. XXIX.

IT is said with good reason, in the Verse going before, that the multitude were astonished at Christ's doctrine: for besides his divine truth, depth, and convincing power, they had not before heard any discoursing with that 〈 in non-Latin alphabet 〉 , authority, that he did. The Scribes borrowed credit to their doctrine from Traditions, and the Fathers of them: and no Sermon of any Scribe had any authority, or value without 〈 in non-Latin alphabet 〉 The Rabbins have a Tradition, or 〈 in non-Latin alphabet 〉 The Wise men say, or some Traditional Oracle of that nature. Hillel the great taught truly, and as the tradition was concerning a certain thing, But, although he discoursed of that matter all day long, 〈 in non-Latin alphabet 〉 They received not his doctrine, until he said at last, so I heard from Shemaia and Abtalion.

VERS. II.

THE doctrine in the law concerning Leprosy paints out very well the doctrine of sin.

I. It teacheth that no creature is so unclean by a touch, as man. Yea, it may with good reason be asked, whether any creature, while it lived, was unclean to the touch, beside man. That is often repeated in the Talmudists, That he that takes a worm in his hand, all the Waters of Jordan cannot wash him from his uncleanness, (that is, while the worm is as yet in his hand, or the Worm being cast away, not until the time appointed for such purification be expired) But whether it is to be understood of a living or dead worm, it is doubted not without cause, since the Law, treating of this matter, speaketh only of those things that died of themselves. See Levite. XI. ver. 31. Whosoever shall touch them, when they be dead, &c. and ver. 32. Upon whatsoever any of them, when they are dead, shall fall, &c. But whether he speaks of a living worm, or a dead, uncleanness followed by the touch of it for that day only: For, he shall be unclean (saith the Law) until the Evening: but the carkas of a man being touched, a weeks uncleanness followed. See Num. XIX.

II. Among all the uncleannesses of men, Leprosy was the greatest, in as much as other uncleannesses separated the unclean person, or rendered him unclean, for a day, or a week, or a month, but the leprosy perhaps forever.

III. When the Leper was purified, the leprosy was not healed: but the poison of the disease being evaporated, and the danger of the contagion gone, the Leper was restored to the public congregation. Gehazi the Servant of Elisha was adjudged to perpetual leprosy; and yet he was cleansed, and conversed with the King, 2 King. VIII. 5. cleansed, not healed. Thus under Justification, and sanctification, there remain still the seeds and silth of sin.

IV. He that was full of the leprosy, was pronounced clean; he that was otherwise, was not. Levite. XIII. 12. If the leprosy shall cover the whole body from head to foot, thou shalt pronounce him clean, &c. A law certainly to be wondered at! Is he not clean, till the whole body be infected and covered with the leprosy? Nor shalt thou, O sinner, be made clean without the like condition. Either acknowledge thyself all over leprous, or thou shall not be cleansed.

VERS. III.

IT was indeed a wonder, that, when the leprosy was a creeping infection, the Priest, when he judged of it, was not hurt with the infection. It cannot be passed over without observation, that Aaron, being bound under the same guilt with Miriam, bore not the same punishment: for she was touched with leprosy, he not: Num. XII. And also that Uzziah should be confuted concerning his encroaching upon the Priesthood no other way, then by the plague of leprosy. In him God would magnify the Priesthood, that was to judge of the leprosy; and he would show the other was no Priest by his being touched with the leprosy. It can scarcely be denied indeed, that the Priests sometimes might be touched with that plague, but certainly they catched not the congion, while they were doing their office in judging of it. This is a noble doctrine of our high Priest, the Judge and Physician of our leprosy, while he remains wholly untouched by it. How much does he surpass that miracle of the Levitical Priesthood! They were not touched by the contagion, when they touched the leprous person; He by his touch heals him that hath the infection.

VERS. IV.

OUR Savior would not have the extraordinary manner, whereby he was he • d, discovered to the Priest, that he might pay the ordinary duty of his cl •… g. And surely it deserves no slight consideration, that he sends him to the Priest. However now the Priesthood was too too degenerate both from its institution, and its office, yet he would reserve to it its privileges, while he would reserve the Priesthood its self. Corruption indeed defiles a divine institution, but extinguishes it not.

II. Those things, which at that time were to be done in cleansing of the leprosy, according to the Rubric were these. Let him bring three beasts: that is, a sacrifice for sin, [ 〈 in non-Latin alphabet 〉 ] a sa risi • e for transgression [ 〈 in non-Latin alphabet 〉 ] and a burnt offering. But a poor man brought a sacrifice for sin of birds, and a burnt offering of birds. He stands by the sacrifice for transgression, and lay; both his hands upon it, and slays it: and two Priests receive the blood, the one in a vessel, the other in his hand. He who receives the blood in his hand, goes to the Leper in the chamber of the Lepers (this was in the corner of the Court of the Women looking North-west) He placeth him in the gate of Nicanor (the East gate of the Court of Israel) he stretcheth forth his head within the Court, and puts blood upon the lowest part of his ear: He stretcheth out his hand also within the Court, and he puts blood upon his thumb, and his foot, and he puts blood also upon his great toe, &c. And the other adds oil to the same members in the same place, &c. The reason, why with his neck held out he so thrust forth his head and ears into the Court, you may learn from the Glosser. The gate of Nicanor, saith he, was between the Court of the Women and the Court of Israel: but now it was not lawful for any to enter into the Court of Israel, for whom there was not a perfect expiation. And on the contrary it was not lawful to carry the blood of the sacrifice for transgression out of the Court. Hence was that invention, that the Leper that was to be cleansed should stand without the Court, and yet his ears, his thumbs and his toes, to which the blood was to be applied, were within the Court. We omit saying more, it is enough to have produced these things whence it may be observed what things they were, that our Savior sent back this healed person to do.

The cure was done in Galilee, and thence he is sent away to Jerusalem, silence and sacrifice are enjoined him. 〈 in non-Latin alphabet 〉 , &c. See, thou tell no man, &c. 〈 in non-Latin alphabet 〉 , &c. And offer the gift, &c. And why all these things?

First, Christ makes trial of the obedience, and gratitude of him that was cured, laying upon him the charge of a sacrifice, and the labor of a journey.

Secondly, He would have him restored to the communion of the Church (from which his leprosy had separated him) after the wonted, and instituted manner. He provides that he himself give no scandal, and the person healed make no Schism: and however both his words and gestures sufficiently argue that he believed in Christ, yet Christ will by no means draw him from the communion of the Church, but restore him to it. Hence is that command of his to him, See thou tell no man, but offer a gift for a testimony to them: that is,

VERS. VI.

: 〈 in non-Latin alphabet 〉 Layd forth. Thus 〈 in non-Latin alphabet 〉 A dead man laid forth in order to his being carried out. The power and dominion of the disease is so expressed. The weak person lieth so, that he is moved only by others, he cannot move himself; but is as it were next door to carrying out. So ver. 14. of Peters Mother-in-Law, 〈 in non-Latin alphabet 〉 , was laid, and sick of a fever,

VERS. XII.

HEAR, O Jew, thy most sad, but certainly most just, Judgment concerning thy eternal blindness and perdition. For whatsoever 〈 in non-Latin alphabet 〉 , Outer darkness, signifies, whether the darkness of the Heathen (for to the Jews the Heathen were 〈 in non-Latin alphabet 〉 , Those that are without ) or that darkness beyond that, Es. IX. 1. or both; our Savior clearly intimates the Jews were thither to be banished, but that they were to be recalled again, he intimates not anywhere: if so be by 〈 in non-Latin alphabet 〉 , children of the Kingdom, they be to be understood: which who is there, that denies?

VERS. XVI.

MARK adds, 〈 in non-Latin alphabet 〉 , When the sun was now set, and the Sabbath was now gone.

I. The Sabbath was ended by the Jews at the Supper, or the Feast. In which they used a candle (as they did upon the entrance of the Sabbath) and wine, and spices; and the form of blessing over a cup of wine, and then over the candle, and then over the spices. Does the Sabbath end, when he is now in the middle of his Feast? He puts an end to his eating, washes his hands, and over a cup of wine he gives thanks for his food, and afterwards over that cup he useth the form of prayer in the separation of the Sabbath from a common day: If he be now drinking, when the Sabbath goes out, he ceaseth from drinking, and recites the form of separation, and then returns to his drinking.

II. The proper limits of the Sabbath were from Sunset to Sunset. This is sufficiently intimated by St. Mark, when he saith, that 〈 in non-Latin alphabet 〉 , When the Sun was now set, they brought the sick to be healed; which they held unlawful to do, while the Sun was yet going down, and the Sabbath yet present.

The Talmudic Canons give a caution of some works, that they be not begun on the day before the Sabbath, if they may not be ended and finished 〈 in non-Latin alphabet 〉 While it is yet day: that is, (as they explain it) 〈 in non-Latin alphabet 〉 While the sun is not yet set. 〈 in non-Latin alphabet 〉 He that lights a (Sabbath) candle, let him light it, while it is yet day, before Sun-set. On the Sabbath Eve it is permitted to work, until Sun-set. The entrance of the Sabbath was at sun-set, and so was the end of it.

III. After the setting of Sun, a certain space was called 〈 in non-Latin alphabet 〉 Bin Hashmashuth: concerning which these things are disputed; What is 〈 in non-Latin alphabet 〉 R. Tanchuma saith, It is like a drop of blood, put upon the very edge of a sword, which divides its self everywhere. What is 〈 in non-Latin alphabet 〉 It is from that time, when the Sun sets, whilst one may walk half a mile. R. Josi saith, 〈 in non-Latin alphabet 〉 is like a wink of the eye, &c. 〈 in non-Latin alphabet 〉 properly signifies, Between the Suns: and the manner of speech seems to be drawn thence, that there are said to be two 〈 in non-Latin alphabet 〉 Sunsets. Concerning which read the Glosser upon Maimonides. Where thus also Maimonides himself. From the time that the Sun sets, till the three middle stars appear, it is called 〈 in non-Latin alphabet 〉 Between the Suns: and it is a doubt whether that time be part of the day or of the night. However they everywhere judge of it 〈 in non-Latin alphabet 〉 to render the office heavy. Therefore between that time they do not light the Sabbatical candle: and whosoever shall do any servile work on the Sabbath Eve, and in the going out of the Sabbath, is bound to offer a sacrifice for sin. So also the Jerusalem Talmudists in the place last cited. Does one Star appear? Certainly as yet it is day. Do two? It is doubted, whether it be day. Do three? It is night without doubt. And after a line. On the Sabbath Eve, if any work after one star seen, he is clear: if after two, he is bound to a sacrifice for a transgression; if after three, he is bound to a sacrifice for sin. Likewise in the going out of the Sabbath, if he do any work after one star is seen, he is bound to a sacrifice for sin; if after two, to a sacrifice for transgression: if after three, he is clear.

Hence you may see, at what time they brought persons here to Christ to be healed, namely in the going out of the Sabbath; if so be, they took care of the Canonical hour of the Nation, which is not to be doubted of.

VERS. XVII.

DIVERS names of the Messias are produced by the Talmudists; among others : 〈 in non-Latin alphabet 〉 The Rabbins say, His name is, The Leper of the house of Rabbi: as it is said, Certainly he bare our infirmities, &c. And a little after, Rabh saith, If Messias be among the living, Rabbenu Haccodesh is He. The Gloss is, If Messias be of them, that are now alive, certainly our holy Rabbi is he, as being one that carries infirmities, &c. R. Judah, whom they called the Holy, underwent very many sicknesses (of whom, and of his sicknesses you have the story in the Talmud, Thirteen years Rabbi labored under the pain of the teeth, &c.) Because of which, there were some, who were pleased to account him for the Messias; because, according to the Prophets, Messias should be A man of Sorrows: and yet they look for him coming in pomp.

This allegation of Matthew may seem some what unsuitable, and different from the sense of the Prophet. For Isaiah speaks of the Messias carrying our infirmities in himself, but Matthew speaks concerning him healing them in others: Isaiah of the diseases of the Soul, (see 1 Pet. II. 24.) Matthew of the diseases of the body. But in this sense both agree very well, that Christ's business was with our infirmities and sorrows, and he was able to manage that business: his part was to carry and bear them, and in him was strength and power to carry and bear them. In this sense therefore is Matthew to be understood; He healed the Demoniacs, and all diseased persons with his word, that that of Isaiah might be fulfilled, He it is, who is able to bear and carry our sorrows and sicknesses. And so, whether you apply the words to the diseases of the mind, or the body, a plain sense by an equal easiness does arise. The sense of Isaiah reacheth indeed further; namely, That Messias himself shall be a man of sorrows, &c. but not excluding that which we have mentioned, which Matthew very fitly retains, as excellently well suiting with his case.

VERS. XXVIII.

IN Mark and Luke it is 〈 in non-Latin alphabet 〉 , of the Gadarenes, both very properly: for it was the City Gadara, whence the Country had its name: there was also Gergasa, a City or a Town within that Country: which, whether it bare its name from the ancient Canaanite stock of the Gergasities, or from the word 〈 in non-Latin alphabet 〉 Gargushta, which signifies Clay or Dirt we leave to the more learned to discuss. Lutetia a word of such a nature may be brought for an Example.

VERS. XXVIII.

THESE are the signs of a 〈 in non-Latin alphabet 〉 Mad man. He goes out in the night, and lodges among the Sepulchers, and teareth his garments, and tramples upon whatsoever is given him. R. Honna saith, But is he only mad in whom all these signs are? I say, Not. He that goes out in the night, 〈 in non-Latin alphabet 〉 is, Chondriacus, Hypondriacal. He that lodgeth anights among the Tombs 〈 in non-Latin alphabet 〉 burns incense to Devils. He that tears his garments 〈 in non-Latin alphabet 〉 is Melancholic, And he that tramples under his feet whatsoever is given him is 〈 in non-Latin alphabet 〉 Cardiacus, troubled in mind. And a little after 〈 in non-Latin alphabet 〉 One while he is mad, another while he is well: while he is mad, he is to be esteemed for a mad man in respect of all his actions: while he is well, he is to be esteemed for one that is his own man in all respects. See what we say, at Ch. XVII. ver. 15.

VERS. XXX.

WERE these Gadarenes Jews or Heathens?

I. It was a matter of infamy for a Jew to keep swine. R. Jonah had a very red face; which a certain woman seeing said thus, 〈 in non-Latin alphabet 〉 Seignior, Seignior, either you are a Winebibber, or a Usurer, or a keeper of hogs.

II. It was forbidden by the Canon. The Wise men forbad to keep hogs anywhere, and a dog, unless he were chained. Hogs, upon a twofold account. 1. By reason of the hurt and damage that they would bring to other men's fields. Generally the keeping of smaller cattle was forbid in the Land of Israel, (among which you may very well reckon hogs even in the first place.) And the reason is given by the Gemarists, That they •• eak not into other men's grounds. 2. The feeding of hogs is more particularly forbidden for their uncleanness. For 〈 in non-Latin alphabet 〉 It is forbidden to trade in anything that is unclean.

III. Yea, it was forbid under a curse. The Wise men say, Cursed is he that keeps dogs and swine, because from them ariseth much harm.

Let no man keep hogs anywhere. The Rabbins deliver, When the Asmonean family were in hostility among themselves, Hyrcanus was besieged within Jerusalem, and Aristobulus was without. The besieged sent money in a box let down by a rope, and they which were without, bought with it the daily sacrifices, which were drawn up by those that were within. Among the beseigers there was one, skilled in the Greek learning, who said, As long as they thus perform the service of the Temple, they will not be delivered into your hands. The next day therefore they let down their money, and these sent them back a hog. When the hog was drawing up and came to the middle of the Wall, he fixed his hoofs to the Wall, and the Land of Israel was shaken, &c. From that time they said, Cursed be he who keeps hogs, and cursed be he who teacheth his son the Wisdom of the Greeks. This Story is cited in Menacoth.

Therefore you will wonder, and not without cause, at that which is related in their Talmud. They said sometimes to Rabh Judah, There is a plague among the Swine. He therefore appointed a fast. What? Is a Jew concerned for a plague among swine? But the reason is added, For Rabh Judah thought, that a stroke laid upon one kind of cattle, would invade all.

You may not therefore improperly guess, that these hogs belonged not to the Jews, but to the Heathen dwelling among the Gadaren Jews; for such a mixture was very usual in the Cities and Countries of the land of Israel. Which we observe elsewhere of the Town Susitha or Hippo, but some small distance from Gadara.

Or if you grant that they were Jews, their manners will make that opinion probable, as being persons, whose highest Law the purse and profit was wont to be▪ Since Brawn, and Swines flesh were of so great account with the Romans and other Heathens, there is no reason to believe that a Jew was held so straightly by his Canons, as to value them before his own profit, when there was hope of gain.

VERS. II.

THE doctrine in the law concerning Leprosy paints out very well the doctrine of sin.

I. It teacheth that no creature is so unclean by a touch, as man. Yea, it may with good reason be asked, whether any creature, while it lived, was unclean to the touch, beside man. That is often repeated in the Talmudists, That he that takes a worm in his hand, all the Waters of Jordan cannot wash him from his uncleanness, (that is, while the worm is as yet in his hand, or the Worm being cast away, not until the time appointed for such purification be expired) But whether it is to be understood of a living or dead worm, it is doubted not without cause, since the Law, treating of this matter, speaketh only of those things that died of themselves. See Levite. XI. ver. 31. Whosoever shall touch them, when they be dead, &c. and ver. 32. Upon whatsoever any of them, when they are dead, shall fall, &c. But whether he speaks of a living worm, or a dead, uncleanness followed by the touch of it for that day only: For, he shall be unclean (saith the Law) until the Evening: but the carkas of a man being touched, a weeks uncleanness followed. See Num. XIX.

II. Among all the uncleannesses of men, Leprosy was the greatest, in as much as other uncleannesses separated the unclean person, or rendered him unclean, for a day, or a week, or a month, but the leprosy perhaps forever.

III. When the Leper was purified, the leprosy was not healed: but the poison of the disease being evaporated, and the danger of the contagion gone, the Leper was restored to the public congregation. Gehazi the Servant of Elisha was adjudged to perpetual leprosy; and yet he was cleansed, and conversed with the King, 2 King. VIII. 5. cleansed, not healed. Thus under Justification, and sanctification, there remain still the seeds and silth of sin.

IV. He that was full of the leprosy, was pronounced clean; he that was otherwise, was not. Levite. XIII. 12. If the leprosy shall cover the whole body from head to foot, thou shalt pronounce him clean, &c. A law certainly to be wondered at! Is he not clean, till the whole body be infected and covered with the leprosy? Nor shalt thou, O sinner, be made clean without the like condition. Either acknowledge thyself all over leprous, or thou shall not be cleansed.

VERS. III.

IT was indeed a wonder, that, when the leprosy was a creeping infection, the Priest, when he judged of it, was not hurt with the infection. It cannot be passed over without observation, that Aaron, being bound under the same guilt with Miriam, bore not the same punishment: for she was touched with leprosy, he not: Num. XII. And also that Uzziah should be confuted concerning his encroaching upon the Priesthood no other way, then by the plague of leprosy. In him God would magnify the Priesthood, that was to judge of the leprosy; and he would show the other was no Priest by his being touched with the leprosy. It can scarcely be denied indeed, that the Priests sometimes might be touched with that plague, but certainly they catched not the congion, while they were doing their office in judging of it. This is a noble doctrine of our high Priest, the Judge and Physician of our leprosy, while he remains wholly untouched by it. How much does he surpass that miracle of the Levitical Priesthood! They were not touched by the contagion, when they touched the leprous person; He by his touch heals him that hath the infection.

VERS. IV.

OUR Savior would not have the extraordinary manner, whereby he was he • d, discovered to the Priest, that he might pay the ordinary duty of his cl •… g. And surely it deserves no slight consideration, that he sends him to the Priest. However now the Priesthood was too too degenerate both from its institution, and its office, yet he would reserve to it its privileges, while he would reserve the Priesthood its self. Corruption indeed defiles a divine institution, but extinguishes it not.

II. Those things, which at that time were to be done in cleansing of the leprosy, according to the Rubric were these. Let him bring three beasts: that is, a sacrifice for sin, [ 〈 in non-Latin alphabet 〉 ] a sa risi • e for transgression [ 〈 in non-Latin alphabet 〉 ] and a burnt offering. But a poor man brought a sacrifice for sin of birds, and a burnt offering of birds. He stands by the sacrifice for transgression, and lay; both his hands upon it, and slays it: and two Priests receive the blood, the one in a vessel, the other in his hand. He who receives the blood in his hand, goes to the Leper in the chamber of the Lepers (this was in the corner of the Court of the Women looking North-west) He placeth him in the gate of Nicanor (the East gate of the Court of Israel) he stretcheth forth his head within the Court, and puts blood upon the lowest part of his ear: He stretcheth out his hand also within the Court, and he puts blood upon his thumb, and his foot, and he puts blood also upon his great toe, &c. And the other adds oil to the same members in the same place, &c. The reason, why with his neck held out he so thrust forth his head and ears into the Court, you may learn from the Glosser. The gate of Nicanor, saith he, was between the Court of the Women and the Court of Israel: but now it was not lawful for any to enter into the Court of Israel, for whom there was not a perfect expiation. And on the contrary it was not lawful to carry the blood of the sacrifice for transgression out of the Court. Hence was that invention, that the Leper that was to be cleansed should stand without the Court, and yet his ears, his thumbs and his toes, to which the blood was to be applied, were within the Court. We omit saying more, it is enough to have produced these things whence it may be observed what things they were, that our Savior sent back this healed person to do.

The cure was done in Galilee, and thence he is sent away to Jerusalem, silence and sacrifice are enjoined him. 〈 in non-Latin alphabet 〉 , &c. See, thou tell no man, &c. 〈 in non-Latin alphabet 〉 , &c. And offer the gift, &c. And why all these things?

First, Christ makes trial of the obedience, and gratitude of him that was cured, laying upon him the charge of a sacrifice, and the labor of a journey.

Secondly, He would have him restored to the communion of the Church (from which his leprosy had separated him) after the wonted, and instituted manner. He provides that he himself give no scandal, and the person healed make no Schism: and however both his words and gestures sufficiently argue that he believed in Christ, yet Christ will by no means draw him from the communion of the Church, but restore him to it. Hence is that command of his to him, See thou tell no man, but offer a gift for a testimony to them: that is,

VERS. VI.

: 〈 in non-Latin alphabet 〉 Layd forth. Thus 〈 in non-Latin alphabet 〉 A dead man laid forth in order to his being carried out. The power and dominion of the disease is so expressed. The weak person lieth so, that he is moved only by others, he cannot move himself; but is as it were next door to carrying out. So ver. 14. of Peters Mother-in-Law, 〈 in non-Latin alphabet 〉 , was laid, and sick of a fever,

VERS. XII.

HEAR, O Jew, thy most sad, but certainly most just, Judgment concerning thy eternal blindness and perdition. For whatsoever 〈 in non-Latin alphabet 〉 , Outer darkness, signifies, whether the darkness of the Heathen (for to the Jews the Heathen were 〈 in non-Latin alphabet 〉 , Those that are without ) or that darkness beyond that, Es. IX. 1. or both; our Savior clearly intimates the Jews were thither to be banished, but that they were to be recalled again, he intimates not anywhere: if so be by 〈 in non-Latin alphabet 〉 , children of the Kingdom, they be to be understood: which who is there, that denies?

VERS. XVI.

MARK adds, 〈 in non-Latin alphabet 〉 , When the sun was now set, and the Sabbath was now gone.

I. The Sabbath was ended by the Jews at the Supper, or the Feast. In which they used a candle (as they did upon the entrance of the Sabbath) and wine, and spices; and the form of blessing over a cup of wine, and then over the candle, and then over the spices. Does the Sabbath end, when he is now in the middle of his Feast? He puts an end to his eating, washes his hands, and over a cup of wine he gives thanks for his food, and afterwards over that cup he useth the form of prayer in the separation of the Sabbath from a common day: If he be now drinking, when the Sabbath goes out, he ceaseth from drinking, and recites the form of separation, and then returns to his drinking.

II. The proper limits of the Sabbath were from Sunset to Sunset. This is sufficiently intimated by St. Mark, when he saith, that 〈 in non-Latin alphabet 〉 , When the Sun was now set, they brought the sick to be healed; which they held unlawful to do, while the Sun was yet going down, and the Sabbath yet present.

The Talmudic Canons give a caution of some works, that they be not begun on the day before the Sabbath, if they may not be ended and finished 〈 in non-Latin alphabet 〉 While it is yet day: that is, (as they explain it) 〈 in non-Latin alphabet 〉 While the sun is not yet set. 〈 in non-Latin alphabet 〉 He that lights a (Sabbath) candle, let him light it, while it is yet day, before Sun-set. On the Sabbath Eve it is permitted to work, until Sun-set. The entrance of the Sabbath was at sun-set, and so was the end of it.

III. After the setting of Sun, a certain space was called 〈 in non-Latin alphabet 〉 Bin Hashmashuth: concerning which these things are disputed; What is 〈 in non-Latin alphabet 〉 R. Tanchuma saith, It is like a drop of blood, put upon the very edge of a sword, which divides its self everywhere. What is 〈 in non-Latin alphabet 〉 It is from that time, when the Sun sets, whilst one may walk half a mile. R. Josi saith, 〈 in non-Latin alphabet 〉 is like a wink of the eye, &c. 〈 in non-Latin alphabet 〉 properly signifies, Between the Suns: and the manner of speech seems to be drawn thence, that there are said to be two 〈 in non-Latin alphabet 〉 Sunsets. Concerning which read the Glosser upon Maimonides. Where thus also Maimonides himself. From the time that the Sun sets, till the three middle stars appear, it is called 〈 in non-Latin alphabet 〉 Between the Suns: and it is a doubt whether that time be part of the day or of the night. However they everywhere judge of it 〈 in non-Latin alphabet 〉 to render the office heavy. Therefore between that time they do not light the Sabbatical candle: and whosoever shall do any servile work on the Sabbath Eve, and in the going out of the Sabbath, is bound to offer a sacrifice for sin. So also the Jerusalem Talmudists in the place last cited. Does one Star appear? Certainly as yet it is day. Do two? It is doubted, whether it be day. Do three? It is night without doubt. And after a line. On the Sabbath Eve, if any work after one star seen, he is clear: if after two, he is bound to a sacrifice for a transgression; if after three, he is bound to a sacrifice for sin. Likewise in the going out of the Sabbath, if he do any work after one star is seen, he is bound to a sacrifice for sin; if after two, to a sacrifice for transgression: if after three, he is clear.

Hence you may see, at what time they brought persons here to Christ to be healed, namely in the going out of the Sabbath; if so be, they took care of the Canonical hour of the Nation, which is not to be doubted of.

VERS. XVII.

DIVERS names of the Messias are produced by the Talmudists; among others : 〈 in non-Latin alphabet 〉 The Rabbins say, His name is, The Leper of the house of Rabbi: as it is said, Certainly he bare our infirmities, &c. And a little after, Rabh saith, If Messias be among the living, Rabbenu Haccodesh is He. The Gloss is, If Messias be of them, that are now alive, certainly our holy Rabbi is he, as being one that carries infirmities, &c. R. Judah, whom they called the Holy, underwent very many sicknesses (of whom, and of his sicknesses you have the story in the Talmud, Thirteen years Rabbi labored under the pain of the teeth, &c.) Because of which, there were some, who were pleased to account him for the Messias; because, according to the Prophets, Messias should be A man of Sorrows: and yet they look for him coming in pomp.

This allegation of Matthew may seem some what unsuitable, and different from the sense of the Prophet. For Isaiah speaks of the Messias carrying our infirmities in himself, but Matthew speaks concerning him healing them in others: Isaiah of the diseases of the Soul, (see 1 Pet. II. 24.) Matthew of the diseases of the body. But in this sense both agree very well, that Christ's business was with our infirmities and sorrows, and he was able to manage that business: his part was to carry and bear them, and in him was strength and power to carry and bear them. In this sense therefore is Matthew to be understood; He healed the Demoniacs, and all diseased persons with his word, that that of Isaiah might be fulfilled, He it is, who is able to bear and carry our sorrows and sicknesses. And so, whether you apply the words to the diseases of the mind, or the body, a plain sense by an equal easiness does arise. The sense of Isaiah reacheth indeed further; namely, That Messias himself shall be a man of sorrows, &c. but not excluding that which we have mentioned, which Matthew very fitly retains, as excellently well suiting with his case.

VERS. XXVIII.

IN Mark and Luke it is 〈 in non-Latin alphabet 〉 , of the Gadarenes, both very properly: for it was the City Gadara, whence the Country had its name: there was also Gergasa, a City or a Town within that Country: which, whether it bare its name from the ancient Canaanite stock of the Gergasities, or from the word 〈 in non-Latin alphabet 〉 Gargushta, which signifies Clay or Dirt we leave to the more learned to discuss. Lutetia a word of such a nature may be brought for an Example.

VERS. XXVIII.

THESE are the signs of a 〈 in non-Latin alphabet 〉 Mad man. He goes out in the night, and lodges among the Sepulchers, and teareth his garments, and tramples upon whatsoever is given him. R. Honna saith, But is he only mad in whom all these signs are? I say, Not. He that goes out in the night, 〈 in non-Latin alphabet 〉 is, Chondriacus, Hypondriacal. He that lodgeth anights among the Tombs 〈 in non-Latin alphabet 〉 burns incense to Devils. He that tears his garments 〈 in non-Latin alphabet 〉 is Melancholic, And he that tramples under his feet whatsoever is given him is 〈 in non-Latin alphabet 〉 Cardiacus, troubled in mind. And a little after 〈 in non-Latin alphabet 〉 One while he is mad, another while he is well: while he is mad, he is to be esteemed for a mad man in respect of all his actions: while he is well, he is to be esteemed for one that is his own man in all respects. See what we say, at Ch. XVII. ver. 15.

VERS. XXX.

WERE these Gadarenes Jews or Heathens?

I. It was a matter of infamy for a Jew to keep swine. R. Jonah had a very red face; which a certain woman seeing said thus, 〈 in non-Latin alphabet 〉 Seignior, Seignior, either you are a Winebibber, or a Usurer, or a keeper of hogs.

II. It was forbidden by the Canon. The Wise men forbad to keep hogs anywhere, and a dog, unless he were chained. Hogs, upon a twofold account. 1. By reason of the hurt and damage that they would bring to other men's fields. Generally the keeping of smaller cattle was forbid in the Land of Israel, (among which you may very well reckon hogs even in the first place.) And the reason is given by the Gemarists, That they •• eak not into other men's grounds. 2. The feeding of hogs is more particularly forbidden for their uncleanness. For 〈 in non-Latin alphabet 〉 It is forbidden to trade in anything that is unclean.

III. Yea, it was forbid under a curse. The Wise men say, Cursed is he that keeps dogs and swine, because from them ariseth much harm.

Let no man keep hogs anywhere. The Rabbins deliver, When the Asmonean family were in hostility among themselves, Hyrcanus was besieged within Jerusalem, and Aristobulus was without. The besieged sent money in a box let down by a rope, and they which were without, bought with it the daily sacrifices, which were drawn up by those that were within. Among the beseigers there was one, skilled in the Greek learning, who said, As long as they thus perform the service of the Temple, they will not be delivered into your hands. The next day therefore they let down their money, and these sent them back a hog. When the hog was drawing up and came to the middle of the Wall, he fixed his hoofs to the Wall, and the Land of Israel was shaken, &c. From that time they said, Cursed be he who keeps hogs, and cursed be he who teacheth his son the Wisdom of the Greeks. This Story is cited in Menacoth.

Therefore you will wonder, and not without cause, at that which is related in their Talmud. They said sometimes to Rabh Judah, There is a plague among the Swine. He therefore appointed a fast. What? Is a Jew concerned for a plague among swine? But the reason is added, For Rabh Judah thought, that a stroke laid upon one kind of cattle, would invade all.

You may not therefore improperly guess, that these hogs belonged not to the Jews, but to the Heathen dwelling among the Gadaren Jews; for such a mixture was very usual in the Cities and Countries of the land of Israel. Which we observe elsewhere of the Town Susitha or Hippo, but some small distance from Gadara.

Or if you grant that they were Jews, their manners will make that opinion probable, as being persons, whose highest Law the purse and profit was wont to be▪ Since Brawn, and Swines flesh were of so great account with the Romans and other Heathens, there is no reason to believe that a Jew was held so straightly by his Canons, as to value them before his own profit, when there was hope of gain.

VERS. IX.

FIVE Disciples of Christ are mentioned by the Talmudists, among whom Matthew seems to be named. The Rabbins deliver, There were five Disciples of Jesus, 〈 in non-Latin alphabet 〉 Mathai, Nakai, Nezer, & Boni, & Thodah. These they relate were led out, and killed. See the place. Perhaps five are only mentioned by them, because five of the Disciples were chiefly employed among the Jews in Judea: namely, Matthew, who wrote his Gospel there, Peter, James, John, and Judas.

Matthew seems to have set in the Custom-house of Capernaum near the Sea, to gather some certain • ole or rate of those that sailed over. See Mark, Ch. II. 13, 14.

He that produceth paper (on the Sabbath) in which a Publicans note is writ, and he that produceth a Publicans note, is guilty. The Gloss is, When any pays tribute to the Lord of the River, or when he excuses him his tribute, he certifies the Publican, by a note, or some Bill of free commerce, that he hath remitted him his duty: and it was customary, in it to write two Letters greater than ours. See also the Gemara there.

VERS. XIV.

MOnsters, rather than stories are related of the Pharisees fasts.

1. It is known to all from Luk. XVIII. 12. that they were wont to fast twice every week. The rise of which custom you may fetch from this Tradition. Ezra decreed ten decrees. He appointed the public reading of the Law the second and fifth days of the week: and again on the Sabbath at the Mincha, (or, Evening-service) he instituted the Session of the Judges in Cities, on the second and fifth days of the week, &c. Of this matter discourse is had elsewhere. If you ask the reason, why the decree was made concerning the second, and fifth days, &c. We must answer, saith the Gloss, from that which is said in Midras concerning Moses: namely, that he went up into the Mount to receive the second Tables on the fifth day of the week, and came down, God being now appeased, the second day. When therefore that ascent and descent was a time of grace, they so determined of the second and fifth day. And therefore they were wont to fast also on the second and fifth day.

II. It was not seldom that they enjoined themselves fasts, for this end, to have lucky dreams; or to attain the interpretation of some dream, or to turn away the ill import of a dream. Hence was that expression very usual, 〈 in non-Latin alphabet 〉 A Fast for a Dream; and it was a common Proverb, : 〈 in non-Latin alphabet 〉 A Fast is as fit for a Dream, as fire is for flax. For this cause it was allowed to fast on the Sabbath, which otherwise was forbidden. See the Babylonian Talmud, in the Tract Schabbath: where also we meet with the story of R. Joshua Bar Rabh Idai, who on the Sabbath was splendidly received by R. Jesse, but would not eat, because he was 〈 in non-Latin alphabet 〉 under a fast for a Dream.

III. They fasted often to obtain their desires. R▪ Jose fasted eighty fasts, and R. Simeon Ben Lachish three hundred, for this end, that they might see R. Chaijah Rubbah. And often to avert threatening evils. Of which Fasts the Tract Taanith does largely treat. Let one example be enough instead of many; and that is of R. Zadok, who for forty years, that is, from the time wh •• • he • a • es of the Temple opened of their own accord, (a sign of the d • struction coming) did so mortify himself with fastings, that he was commonly call • d 〈 in non-Latin alphabet 〉 〈◊〉 , that is, The Weak. And when the City was now destroyed, and he saw it wa • in vain to fast any longer, he used the Physicians of Titus to restore his health, which through too much abstinence had been wasted.

VERS. XV.

〈 in non-Latin alphabet 〉 The sons of the Bride chamber, an ordinary phrase: there is no need to relate their mirth in the time of the Nuptials: I will relate that only, and it is enough, which is spoke by the Glosser, 〈 in non-Latin alphabet 〉 They were wont to break glass Vessels in Weddings. And that for this reason, that they might by this action set bounds to their mirth, lest they should run out into too much excess. The Gemara produceth one or two stories there. Mar the son of Rabbena made wedding feasts for his son, and invited the Rabbins: and when he saw, that their mirth exceeded its bounds 〈 in non-Latin alphabet 〉 He brought forth a glass cup, worth four hundred Zuzees, and brake it before them; whereupon they became sad. The like story is also related of Rabh Jesse. And the reason of this action is given, 〈 in non-Latin alphabet 〉 Because it is forbidden a man, to fill his mouth with laughter in this World.

〈 in non-Latin alphabet 〉 , or the days of the Bride-chamber, to the sons of the Bride-chamber, that is, to the friends and acquaintance, were seven: hence there is frequent mention of the seven days of the Marriage feast, but to the Bride the days of the Bride-chamber were thirty. It is forbidden to eat, drink, wash, or anoint ones self on the day of Expiation: 〈 in non-Latin alphabet 〉 But it is allowed a King, and a Bride to wash their faces. For the Bride is to be made handsome, saith the Gloss upon the place, that she may be lovely to her husband. 〈 in non-Latin alphabet 〉 And all the thirty days of her bride-chamber she is called The Bride.

It is worth meditation, how the Disciples, when Christ was with them, suffered no persecution at all; but when he was absent, all manner of persecution overtook them.

VERS. XVIII.

DIstinction is made between 〈 in non-Latin alphabet 〉 The Bishop of the Congregation, and 〈 in non-Latin alphabet 〉 The Head of the Congregation. For while the discourse is there of the High Priest, reading a certain portion of the Law on the day of expiation, agreeable to the day, Thus it is said, 〈 in non-Latin alphabet 〉 The Bishop of the Synagogue takes the book of the Law, and gives it 〈 in non-Latin alphabet 〉 , to the Ruler of the Synagogue. Where the Gloss thus, 〈 in non-Latin alphabet 〉 The Synagogue was in the Mount of the Temple, near the Court (which is worthy to be marked.) 〈 in non-Latin alphabet 〉 The Chazan, or Bishop, or Overseer, of the Synagogue, is the Minister: and the Ruler of the Synagogue is he, by whose command the affairs of the Synagogue are appointed; namely, who shall read the Prophet, who shall recite the Phylacteries, who shall pass before the Ark.

Of this order and function was Jairus, in the Synagogue of Capernaum: So that the word 〈 in non-Latin alphabet 〉 , Ruler, being understood in this sense, admits of little obscurity, although 〈 in non-Latin alphabet 〉 , One, or 〈 in non-Latin alphabet 〉 , a certain, be not there: he speaking these words, Behold, the Ruler of that Synagogue, &c.

VERS. XX.

〈 in non-Latin alphabet 〉 Zebah, in Talmudic Language. The Talmudic Tract 〈 in non-Latin alphabet 〉 may serve for a Commentary here.

These things were acted in the streets of Capernaum: for there Matthew lived, and there Jairus also: and in his passage from the house of the one to the house of the other, this diseased Woman met him. Weigh the story well, and you will easily judge, what is to be thought of that story, concerning the statues of this Woman, and Christ, set up at Paneas, or Cesarea Philippi: of which Eusebius speaks.

VERS. XXIII.

DJon Cassius concerning the funeral of Augustus. 〈 in non-Latin alphabet 〉 . Tiberius, and Drusus his son, sacrificed frankinsence themselves; but they used not a Minstrel.

〈 in non-Latin alphabet 〉 Even the poorest among the Israelites (his wife being dead) will afford her not less, than two pipes, and one woman to make lamentation.

: 〈 in non-Latin alphabet 〉 He that hireth an Ass keeper, or a Wagoner, to bring pipes, either for a Bride, or for a dead person: that is, either for a wedding, or a funeral.

The husband is bound to bury his dead wife, and to make lamentations and mournings for her, according to the custom of all Countries. And also the very poorest among the Israelites, will afford her not less, than two pipes, and one lamenting woman: but if he be rich, let all things be done according to his quality.

If an Idolater brings pipes on the Sabbath, (to the house where any one is dead) an Israelite shall not lament at those pipes.

This multitude was got together on a sudden: Neighbors for civility sake, Minstrels perhaps for the sake of gain; both the more officious in this business, as we may guess, by how much the Parents of the deceased Maid were of more eminent quality. She died, when Christ together with Jairus was going forward to the house ( Mark V. 35.) and yet, behold what a solemn meeting and concourse there was to lament her. There were two things, which in such cases afforded an occasion to much company to assemble themselves to the house of mourning.

First, Some, as it is very probable, resorted thither to eat and drink: for at such a time some banqueting was used. A Tradition. They drink ten cups in the house of mourning: two before meat, five while they are eating, and three after meat. And a little after: When Rabban Simeon ben Gamaliel died, they added three more. But when the Sanhedrin saw, that hence they became drunk, they made a decree against this.

Secondly, Others came to perform their duty of charity, and neighbourhood: for they accounted it the highest instance of respect, to lament the dead, to prepare things for the burial, to take care of the funeral, to put themselves under the Bier, and to contribute other things needful for that solemnity with all diligence. Hence they appropriated 〈 in non-Latin alphabet 〉 The rendering, (or bestowing) of mercies to this Duty, in a peculiar sense, above all other demonstrations of charity. 〈 in non-Latin alphabet 〉 One of the Disciples of the Wise men died, and Mercy was not yielded him: that is, No care was taken of his funeral. But a certain Publican died, 〈 in non-Latin alphabet 〉 And the whole City left off work, to yield him Mercy.

Mourning for the dead is distinguished by the Jewish Schools into 〈 in non-Latin alphabet 〉 Aninuth, and 〈 in non-Latin alphabet 〉 Ebluth. 〈 in non-Latin alphabet 〉 was on the day of the funeral only, or until the Corps was carried out; and then began 〈 in non-Latin alphabet 〉 and lasted for thirty days. Of these mournings take these few passages. He that hath his dead laid out before him, and it is not in his power to bury him, useth not 〈 in non-Latin alphabet 〉 Aninuth, that kind of mourning. For example: If any die in prison, and the Magistrate, or Governor of the place, permits not his burial, he that is near of kin to him, is not bound to that mourning, which is called 〈 in non-Latin alphabet 〉 , &c. And the reason is given a little after; namely, because he, who hath his dead laid out before him, or upon whom the care of his burial lays, is forbidden to eat flesh, to drink Wine, to eat with others, to eat in the same house, (under which Prohibition thou, Jairus, now art) and he was free from reciting his Phylacteries, and from prayer, and from all such like precepts of the Law. 〈 in non-Latin alphabet 〉 But when the funeral is carried out of the door of the house, then presently begins the mourning called 〈 in non-Latin alphabet 〉 From thence he is free from the foregoing prohibitions, and now is subject to others. Hence

1. 〈 in non-Latin alphabet 〉 The bending down of the beds, of which the Talmudists speak very much. From what time, say they, are the beds bended? From that time, the dead body is carried out of the gate of the Court of the house; or, as R. Joshua, From that time, as 〈 in non-Latin alphabet 〉 the Grave stone is stopped up. (For so it is commonly rendered, but the Gloss some where, the Cover, or, the uppermost board, of the Bier. ) What this Bending of the beds should mean, you may observe from those things which are spoken in the Tract Beracoth. Whence is the bending of the beds? R. Crispa, in the name of R. Jochanan, saith, From thence because it is said, 〈 in non-Latin alphabet 〉 And they sat with him to the Earth ( Job II. 13.) It is not said, Upon the Earth, but 〈 in non-Latin alphabet 〉 To the Earth: it denotes a thing not far from the Earth. Hence it is that they sat upon beds bended down.

2. 〈 in non-Latin alphabet 〉 He that laments, all the thirty days is forbid to do his work; and so his sons, and his daughters, and servants, and maids, and cattle, &c.

These things concerned him, to whom the dead person did belong His friends and neighbors did their parts also, both in mourning, and in care of the funeral, employing themselves in that affair by an officious diligence, both out of duty and friendship. 〈 in non-Latin alphabet 〉 Whosoever sees a dead corps, say they, and does not accommodate, (or, accompany) him to his burial, is guilty of that, which is said, He that mocketh the poor, reproacheth his Maker, &c. But now, say they, no man is so poor, as the dead man, &c.

VERS. XXIV.

IT was very ordinary among them to express the death of any one by the word 〈 in non-Latin alphabet 〉 which properly signifies to to sleep. 〈 in non-Latin alphabet 〉 When N. slept, that is, when he died, a phrase to be met with hundreds of times in the Talmudists. And this whole company would say 〈 in non-Latin alphabet 〉 The Daughter of Jairus sleeps, that is, she is dead. Therefore it is worthy considering, What form of speech Christ here used. The Syriac hath 〈 in non-Latin alphabet 〉 She is not dead, but asleep.

VERS. XXXIII.

THESE words seem to refer not to that peculiar miracle only, that was then done, but to all his miracles. Consider how many were done in that one day, yea in the afternoon. Christ dines at Capernaum with Matthew: having dined, the importunity of Jairus calls him away: going with Jairus, the Woman with the issue of blood meets him, and is healed: coming to Jairus his house he raiseth his dead daughter: returning to his own house (for he had a dwelling at Capernaum ) two blind men meet him in the streets, cry out Messias after him, follow him home, and they are cured. As they were going out of the house, a dumb Demoniac enters, and is healed. The multitude therefore could not but cry out with very good reason, Never had any such thing appeared in Israel.

VERS. XXXIV.

See the Notes at Chap. XII. 24.

VERS. IX.

FIVE Disciples of Christ are mentioned by the Talmudists, among whom Matthew seems to be named. The Rabbins deliver, There were five Disciples of Jesus, 〈 in non-Latin alphabet 〉 Mathai, Nakai, Nezer, & Boni, & Thodah. These they relate were led out, and killed. See the place. Perhaps five are only mentioned by them, because five of the Disciples were chiefly employed among the Jews in Judea: namely, Matthew, who wrote his Gospel there, Peter, James, John, and Judas.

Matthew seems to have set in the Custom-house of Capernaum near the Sea, to gather some certain • ole or rate of those that sailed over. See Mark, Ch. II. 13, 14.

He that produceth paper (on the Sabbath) in which a Publicans note is writ, and he that produceth a Publicans note, is guilty. The Gloss is, When any pays tribute to the Lord of the River, or when he excuses him his tribute, he certifies the Publican, by a note, or some Bill of free commerce, that he hath remitted him his duty: and it was customary, in it to write two Letters greater than ours. See also the Gemara there.

VERS. XIV.

MOnsters, rather than stories are related of the Pharisees fasts.

1. It is known to all from Luk. XVIII. 12. that they were wont to fast twice every week. The rise of which custom you may fetch from this Tradition. Ezra decreed ten decrees. He appointed the public reading of the Law the second and fifth days of the week: and again on the Sabbath at the Mincha, (or, Evening-service) he instituted the Session of the Judges in Cities, on the second and fifth days of the week, &c. Of this matter discourse is had elsewhere. If you ask the reason, why the decree was made concerning the second, and fifth days, &c. We must answer, saith the Gloss, from that which is said in Midras concerning Moses: namely, that he went up into the Mount to receive the second Tables on the fifth day of the week, and came down, God being now appeased, the second day. When therefore that ascent and descent was a time of grace, they so determined of the second and fifth day. And therefore they were wont to fast also on the second and fifth day.

II. It was not seldom that they enjoined themselves fasts, for this end, to have lucky dreams; or to attain the interpretation of some dream, or to turn away the ill import of a dream. Hence was that expression very usual, 〈 in non-Latin alphabet 〉 A Fast for a Dream; and it was a common Proverb, : 〈 in non-Latin alphabet 〉 A Fast is as fit for a Dream, as fire is for flax. For this cause it was allowed to fast on the Sabbath, which otherwise was forbidden. See the Babylonian Talmud, in the Tract Schabbath: where also we meet with the story of R. Joshua Bar Rabh Idai, who on the Sabbath was splendidly received by R. Jesse, but would not eat, because he was 〈 in non-Latin alphabet 〉 under a fast for a Dream.

III. They fasted often to obtain their desires. R▪ Jose fasted eighty fasts, and R. Simeon Ben Lachish three hundred, for this end, that they might see R. Chaijah Rubbah. And often to avert threatening evils. Of which Fasts the Tract Taanith does largely treat. Let one example be enough instead of many; and that is of R. Zadok, who for forty years, that is, from the time wh •• • he • a • es of the Temple opened of their own accord, (a sign of the d • struction coming) did so mortify himself with fastings, that he was commonly call • d 〈 in non-Latin alphabet 〉 〈◊〉 , that is, The Weak. And when the City was now destroyed, and he saw it wa • in vain to fast any longer, he used the Physicians of Titus to restore his health, which through too much abstinence had been wasted.

VERS. XV.

〈 in non-Latin alphabet 〉 The sons of the Bride chamber, an ordinary phrase: there is no need to relate their mirth in the time of the Nuptials: I will relate that only, and it is enough, which is spoke by the Glosser, 〈 in non-Latin alphabet 〉 They were wont to break glass Vessels in Weddings. And that for this reason, that they might by this action set bounds to their mirth, lest they should run out into too much excess. The Gemara produceth one or two stories there. Mar the son of Rabbena made wedding feasts for his son, and invited the Rabbins: and when he saw, that their mirth exceeded its bounds 〈 in non-Latin alphabet 〉 He brought forth a glass cup, worth four hundred Zuzees, and brake it before them; whereupon they became sad. The like story is also related of Rabh Jesse. And the reason of this action is given, 〈 in non-Latin alphabet 〉 Because it is forbidden a man, to fill his mouth with laughter in this World.

〈 in non-Latin alphabet 〉 , or the days of the Bride-chamber, to the sons of the Bride-chamber, that is, to the friends and acquaintance, were seven: hence there is frequent mention of the seven days of the Marriage feast, but to the Bride the days of the Bride-chamber were thirty. It is forbidden to eat, drink, wash, or anoint ones self on the day of Expiation: 〈 in non-Latin alphabet 〉 But it is allowed a King, and a Bride to wash their faces. For the Bride is to be made handsome, saith the Gloss upon the place, that she may be lovely to her husband. 〈 in non-Latin alphabet 〉 And all the thirty days of her bride-chamber she is called The Bride.

It is worth meditation, how the Disciples, when Christ was with them, suffered no persecution at all; but when he was absent, all manner of persecution overtook them.

VERS. XVIII.

DIstinction is made between 〈 in non-Latin alphabet 〉 The Bishop of the Congregation, and 〈 in non-Latin alphabet 〉 The Head of the Congregation. For while the discourse is there of the High Priest, reading a certain portion of the Law on the day of expiation, agreeable to the day, Thus it is said, 〈 in non-Latin alphabet 〉 The Bishop of the Synagogue takes the book of the Law, and gives it 〈 in non-Latin alphabet 〉 , to the Ruler of the Synagogue. Where the Gloss thus, 〈 in non-Latin alphabet 〉 The Synagogue was in the Mount of the Temple, near the Court (which is worthy to be marked.) 〈 in non-Latin alphabet 〉 The Chazan, or Bishop, or Overseer, of the Synagogue, is the Minister: and the Ruler of the Synagogue is he, by whose command the affairs of the Synagogue are appointed; namely, who shall read the Prophet, who shall recite the Phylacteries, who shall pass before the Ark.

Of this order and function was Jairus, in the Synagogue of Capernaum: So that the word 〈 in non-Latin alphabet 〉 , Ruler, being understood in this sense, admits of little obscurity, although 〈 in non-Latin alphabet 〉 , One, or 〈 in non-Latin alphabet 〉 , a certain, be not there: he speaking these words, Behold, the Ruler of that Synagogue, &c.

VERS. XX.

〈 in non-Latin alphabet 〉 Zebah, in Talmudic Language. The Talmudic Tract 〈 in non-Latin alphabet 〉 may serve for a Commentary here.

These things were acted in the streets of Capernaum: for there Matthew lived, and there Jairus also: and in his passage from the house of the one to the house of the other, this diseased Woman met him. Weigh the story well, and you will easily judge, what is to be thought of that story, concerning the statues of this Woman, and Christ, set up at Paneas, or Cesarea Philippi: of which Eusebius speaks.

VERS. XXIII.

DJon Cassius concerning the funeral of Augustus. 〈 in non-Latin alphabet 〉 . Tiberius, and Drusus his son, sacrificed frankinsence themselves; but they used not a Minstrel.

〈 in non-Latin alphabet 〉 Even the poorest among the Israelites (his wife being dead) will afford her not less, than two pipes, and one woman to make lamentation.

: 〈 in non-Latin alphabet 〉 He that hireth an Ass keeper, or a Wagoner, to bring pipes, either for a Bride, or for a dead person: that is, either for a wedding, or a funeral.

The husband is bound to bury his dead wife, and to make lamentations and mournings for her, according to the custom of all Countries. And also the very poorest among the Israelites, will afford her not less, than two pipes, and one lamenting woman: but if he be rich, let all things be done according to his quality.

If an Idolater brings pipes on the Sabbath, (to the house where any one is dead) an Israelite shall not lament at those pipes.

This multitude was got together on a sudden: Neighbors for civility sake, Minstrels perhaps for the sake of gain; both the more officious in this business, as we may guess, by how much the Parents of the deceased Maid were of more eminent quality. She died, when Christ together with Jairus was going forward to the house ( Mark V. 35.) and yet, behold what a solemn meeting and concourse there was to lament her. There were two things, which in such cases afforded an occasion to much company to assemble themselves to the house of mourning.

First, Some, as it is very probable, resorted thither to eat and drink: for at such a time some banqueting was used. A Tradition. They drink ten cups in the house of mourning: two before meat, five while they are eating, and three after meat. And a little after: When Rabban Simeon ben Gamaliel died, they added three more. But when the Sanhedrin saw, that hence they became drunk, they made a decree against this.

Secondly, Others came to perform their duty of charity, and neighbourhood: for they accounted it the highest instance of respect, to lament the dead, to prepare things for the burial, to take care of the funeral, to put themselves under the Bier, and to contribute other things needful for that solemnity with all diligence. Hence they appropriated 〈 in non-Latin alphabet 〉 The rendering, (or bestowing) of mercies to this Duty, in a peculiar sense, above all other demonstrations of charity. 〈 in non-Latin alphabet 〉 One of the Disciples of the Wise men died, and Mercy was not yielded him: that is, No care was taken of his funeral. But a certain Publican died, 〈 in non-Latin alphabet 〉 And the whole City left off work, to yield him Mercy.

Mourning for the dead is distinguished by the Jewish Schools into 〈 in non-Latin alphabet 〉 Aninuth, and 〈 in non-Latin alphabet 〉 Ebluth. 〈 in non-Latin alphabet 〉 was on the day of the funeral only, or until the Corps was carried out; and then began 〈 in non-Latin alphabet 〉 and lasted for thirty days. Of these mournings take these few passages. He that hath his dead laid out before him, and it is not in his power to bury him, useth not 〈 in non-Latin alphabet 〉 Aninuth, that kind of mourning. For example: If any die in prison, and the Magistrate, or Governor of the place, permits not his burial, he that is near of kin to him, is not bound to that mourning, which is called 〈 in non-Latin alphabet 〉 , &c. And the reason is given a little after; namely, because he, who hath his dead laid out before him, or upon whom the care of his burial lays, is forbidden to eat flesh, to drink Wine, to eat with others, to eat in the same house, (under which Prohibition thou, Jairus, now art) and he was free from reciting his Phylacteries, and from prayer, and from all such like precepts of the Law. 〈 in non-Latin alphabet 〉 But when the funeral is carried out of the door of the house, then presently begins the mourning called 〈 in non-Latin alphabet 〉 From thence he is free from the foregoing prohibitions, and now is subject to others. Hence

1. 〈 in non-Latin alphabet 〉 The bending down of the beds, of which the Talmudists speak very much. From what time, say they, are the beds bended? From that time, the dead body is carried out of the gate of the Court of the house; or, as R. Joshua, From that time, as 〈 in non-Latin alphabet 〉 the Grave stone is stopped up. (For so it is commonly rendered, but the Gloss some where, the Cover, or, the uppermost board, of the Bier. ) What this Bending of the beds should mean, you may observe from those things which are spoken in the Tract Beracoth. Whence is the bending of the beds? R. Crispa, in the name of R. Jochanan, saith, From thence because it is said, 〈 in non-Latin alphabet 〉 And they sat with him to the Earth ( Job II. 13.) It is not said, Upon the Earth, but 〈 in non-Latin alphabet 〉 To the Earth: it denotes a thing not far from the Earth. Hence it is that they sat upon beds bended down.

2. 〈 in non-Latin alphabet 〉 He that laments, all the thirty days is forbid to do his work; and so his sons, and his daughters, and servants, and maids, and cattle, &c.

These things concerned him, to whom the dead person did belong His friends and neighbors did their parts also, both in mourning, and in care of the funeral, employing themselves in that affair by an officious diligence, both out of duty and friendship. 〈 in non-Latin alphabet 〉 Whosoever sees a dead corps, say they, and does not accommodate, (or, accompany) him to his burial, is guilty of that, which is said, He that mocketh the poor, reproacheth his Maker, &c. But now, say they, no man is so poor, as the dead man, &c.

VERS. XXIV.

IT was very ordinary among them to express the death of any one by the word 〈 in non-Latin alphabet 〉 which properly signifies to to sleep. 〈 in non-Latin alphabet 〉 When N. slept, that is, when he died, a phrase to be met with hundreds of times in the Talmudists. And this whole company would say 〈 in non-Latin alphabet 〉 The Daughter of Jairus sleeps, that is, she is dead. Therefore it is worthy considering, What form of speech Christ here used. The Syriac hath 〈 in non-Latin alphabet 〉 She is not dead, but asleep.

VERS. XXXIII.

THESE words seem to refer not to that peculiar miracle only, that was then done, but to all his miracles. Consider how many were done in that one day, yea in the afternoon. Christ dines at Capernaum with Matthew: having dined, the importunity of Jairus calls him away: going with Jairus, the Woman with the issue of blood meets him, and is healed: coming to Jairus his house he raiseth his dead daughter: returning to his own house (for he had a dwelling at Capernaum ) two blind men meet him in the streets, cry out Messias after him, follow him home, and they are cured. As they were going out of the house, a dumb Demoniac enters, and is healed. The multitude therefore could not but cry out with very good reason, Never had any such thing appeared in Israel.

VERS. XXXIV.

See the Notes at Chap. XII. 24.

VERS. I.

COncerning the number of twelve, corresponding to the Tribes of Israel, See Luke XXII. 30. Rev. XXI. 12, 14. These were called the Twelve Apostles, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 in Talmudic Language, under which title Moses and Aaron are marked by the Chaldee Paraphrast, Jer. II. 1. A word that does not barely speak a Messenger, but such a Messenger as represents the Person of him that sends him. For 〈 in non-Latin alphabet 〉 The Apostle of any one is as he himself, from whom he is deputed. See the fortieth verse of this Chapter. If you read over the Tract of Maimonides here, intitled 〈 in non-Latin alphabet 〉 Messengers, and Companions, perhaps you will not repent your labor.

For these ends were these twelve chosen, as the Evangelists relate.

I. That they might be with him, eye-witnesses of his Works, and Students of his Doctrine. For they did not presently betake themselves to Preach, from the time they were first admitted Disciples, no, nor from the time they were first chosen; but they sat a long while at the feet of their Master, and imbibed from his mouth that Doctrine which they were to Preach.

II. That they might be his Prophets, both to Preach, and to do Miracles. Thence it comes to pass, that the gift of Miracles, which of a long time had ceased, is now restored to them.

The seven Shepherds, and eight principal men, Mich. V. 5. are the Disciples of the Messias, according to Kimchi.

That is, Over, or, Upon unclean spirits: which therefore are called 〈 in non-Latin alphabet 〉 Unclean spirits, that by a clearer Antithesis they might be opposed to 〈 in non-Latin alphabet 〉 The Holy Spirit, the Spirit of Purity.

More particularly 〈 in non-Latin alphabet 〉 The unclean spirit, Zech. XIII. 2. And 〈 in non-Latin alphabet 〉 , Unclean spirits, Revel. XVI. 13, 14. are Diabolical spirits in false Prophets, deceiving Pythons.

By a more particular name yet, according to the Talmudists concerning this business. There shall not be with thee, 〈 in non-Latin alphabet 〉 A Necromancer, ( Deut. XVIII. 11.) He is 〈 in non-Latin alphabet 〉 A Necromancer, who mortifies himself with hunger, and goes and lodges a nights among the burying places for that end, that 〈 in non-Latin alphabet 〉 the unclean spirit may dwell upon him. When R. Akibah read that verse he wept. Does the unclean spirit, saith he, come upon him that fasts for that very end, that the unclean spirit may come upon him? Much more would the Holy Spirit come upon him that fasts for that end, that the Holy Spirit might come upon him. But what shall I do? When our sins have brought that on us, which is said, Your sins separate between you, and your God. Where the Gloss thus; 〈 in non-Latin alphabet 〉 That the unclean spirit dwell upon him: that is, that the Demon of the Burial-place may love him, and may help him in his enchantments.

When I consider with myself that numberless number of Demoniacs, which the Evangelists mention, the like to which no History affords, and the Old Testament produceth hardly one or two examples; I cannot but suspect these two things especially for the cause of it.

First, That the Jewish people, now arriving to the very top of impiety, now also arrived to the very top of those curses, which are recited, Levite. XXVI. and Deut. XXVIII.

Secondly, That the Nation beyond measure addicted to Magical arts, did even affect Devils, and invited them to dwell with them.

VERS. II.

〈 in non-Latin alphabet 〉 Simon, is a name very usual among the Talmudists for 〈 in non-Latin alphabet 〉 Simeon. By which name our Apostle is also called, Act. XV. 14.

Let these words be taken notice of. 〈 in non-Latin alphabet 〉 R. Eliezer inquired of R. Simon concerning a certain thing, but he answered him not. He inquired of R. Joshua ben Levi, and he answered. R. Eliezer was enraged, that 〈 in non-Latin alphabet 〉 R. Simeon answered him not.

Christ changed the names of three Disciples, with whom he held more inward familiarity; Simon, James, and John. Simon was called by him Peter, or Petrosus, that is, referring to a Rock, because he should contribute not only very much assistance to the Church that was to be built on a Rock, but the very first assistance, when, the keys being committed to him, he opened the door of faith to Cornelius, and so first let in the Gospel among the Gentiles. Of which matter afterwards.

This also was no strange Name among the Talmudists. 〈 in non-Latin alphabet 〉 Andrew bar Chinna.

VERS. III.

COmpare the order, wherein the Disciples are called, Joh. I. with the order, wherein they are for the most part reckoned, and you will find Bartholomew falling in at the same place with Nathaniel: so that one may think he was the same with him: called Nathaniel by his own name, and Bartholomew by his fathers 〈 in non-Latin alphabet 〉 that is, The son of Talmai. For the Greek Interpreters render Talmai 〈 in non-Latin alphabet 〉 Tolmi, 2 Sam. XIII. 37. And 〈 in non-Latin alphabet 〉 , Tholomaeus occurs in Josephus.

The Name 〈 in non-Latin alphabet 〉 occurs also in the Talmudists: a word that may admit a double pronunciation; namely either to sound Alphai, or Cleophi. Hence that Alpheus, who was the Father of four Apostles, is also called Cleopas, Luke XXIV. which sufficiently appears from hence, that she who is called Mary; the Mother of James the less, and Joses, Mark XV. 40. by John. is called, Mary the wife of Cleopas, Joh. XIX. 25.

〈 in non-Latin alphabet 〉 Thaddai was a name known also to the Talmudists. 〈 in non-Latin alphabet 〉 R. Jose the son of Thaddeus. 〈 in non-Latin alphabet 〉 Eliezer ben Thaddeus. It is a warping of the name Judas, that this Apostle might be the better distinguished from Iscariot. He was called Lebbeus, I suppose, from the Town Lebba, a Sea coast Town of Galilee: of which Pliny speaks; The Promontory Carmel, and in the Mountain a Town of the same name, heretofore called Ecbatana. Near by, Getta Lebba, &c.

VERS. IV.

IN Luke, it is Zealots. See who are called 〈 in non-Latin alphabet 〉 , Zealots, in Josephus. Of whose Sect, if you should say this Simon was before his Conversion, perhaps you would do him no more wrong, than you would do his brother Matthew, when you should say that he was a Publican.

It may be ennquired, whether this name was given him, while he was alive, or not till after his death. If while he was alive, one may not improperly derive it from 〈 in non-Latin alphabet 〉 Skortja, which is written also 〈 in non-Latin alphabet 〉 Iskortja. Where, while the discourse is of a man vowing that he would not use this or that garment, we are taught these things, He that tyes himself by a vow of not using garments, may use sackcloth, vailing cloth, hair cloth, &c. but he may not use 〈 in non-Latin alphabet 〉 Of which words the Gloss writes thus; These are garments, some of leather, and some of a certain kind of clothing. The Gemara asketh, What is 〈 in non-Latin alphabet 〉 Iskortja? Bar bar Channah answered 〈 in non-Latin alphabet 〉 A Tanners garment. The Gloss is, A leathern Apron that Tanners put on over their cloths. So that Judas Iscariot may perhaps signify as much as Judas with the Apron. But now in such Aprons they had purses sown, in which they were wont to carry their money, as you may see in Aruch, in the words 〈 in non-Latin alphabet 〉 which we shall also observe presently. And hence it may be Judas had that title of the purse bearer, as he was called Judas with the apron.

Or what if he used the art of a Tanner, before he was chose into Discipleship? Certainly we read of one Simon a Tanner, Act. IX. 43. and that this Judas was the son of Simon, Joh. XIII. 26.

But if he were not branded with this title till after his death, I should suppose it derived from 〈 in non-Latin alphabet 〉 Iscara. Which word what it signifies let the Gemarists speak: Nine hundred and three kinds of death were created in the World, as it is said, 〈 in non-Latin alphabet 〉 (and the issues of death, Psal. LXVIII. 20.) The word 〈 in non-Latin alphabet 〉 Issues arithmetically ariseth to that number. Among all those kinds, 〈 in non-Latin alphabet 〉 Iscara is the roughest death, 〈 in non-Latin alphabet 〉 is the easiest. Where the Gloss is, 〈 in non-Latin alphabet 〉 Iscara in the mother Tongue is Strangulament. By Learned Men for the most part it is rendered Angina, The Quinsie. The Gemara sets out the roughness of it by this simile 〈 in non-Latin alphabet 〉 The Iscara is like to branches of thorns in a fleece of Wool, which if a man shake violently behind, it is impossible but the wool will be pulled off by them. It is thus defined in the Gloss, 〈 in non-Latin alphabet 〉 The Iscara begins in the bowels, and ends in the throat. See the Gemara there.

When Judas therefore perished by a most miserable strangling, being strangled by the Devil, (which we observe in its place) no wonder, if this infamous death be branded upon his Name, to be commonly styled Judas Iscariot, or that Judas, that perished 〈 in non-Latin alphabet 〉 by strangling.

Let that of Maimonides be observed: It is forbidden, to betray an Israelite into the hands of the Heathen, either as to his person, or as to his goods, &c. And whosoever shall so betray an Israelite, shall have no part in the world to come. Peter spake agreeably to the opinion of the Nation, when he said concerning Judas, He went unto his place, Act. I. 25. And so doth Baal Turim concerning Balaam; Balaam went to his place, Numb. XXIV. 25. that is, saith he, 〈 in non-Latin alphabet 〉 He went down to Hell.

VERS. V.

OUR Savior would have the Jews privileges reserved to them, until they alienated and lost them by their own perverseness and si • s. Nor does he grant the preaching of the Gospel to the Gentiles, or Samaritans, before it was offered to the Jewish Nation. The Samaritans vaunted themselves sons of the Patriach Jacob, Joh. IV. 12. (which indeed was not altogether distant from the truth,) they embraced also the law of Moses, and being taught thence, expected the Messias, as well as the Jews; nevertheless Christ acknowledges them for his sheep, no more than the Heathen themselves.

I. Very many among them were sprung indeed of the seed of Jacob, though now become Renegades and Apostates from the Jewish Faith and Nation, and hating them more than if they were Heathens, and more than they would do Heathens. Which also among other things may perhaps be observed in their very language. For read the Samaritan version of the Pentateuch, and if I mistake not, you will observe, that the Samaritans, when, by reason of the nearness of the places, and the alliance of the Nations, they could not but use of the language of the Jews, yet used such a variation and change of the Dialect, as if they scorned to speak the same words that they did, and make the same language not the same.

II. In like manner they received the Mosaic law, but for the most part in so different a writing of the words, that they seem plainly to have propounded this to themselves, that retaining indeed the law of Moses, they would hold it under as much difference, from the Mosaic Text of the Jews, as ever they could, so that they kept something to the sense. R. Eliezer ben R. Simeon said, I said to the Scribes of the Samaritans, Ye have falsified your Law, without any manner of profit accruing to you thereby. For ye have writ in your Law, 〈 in non-Latin alphabet 〉 Near the Oaken Groves of Mor • h, which is Shechem, &c. (the word 〈 in non-Latin alphabet 〉 is added.) Let the Samaritan text at Deut. XI. 30. be looked upon.

III. However they pretended to study the religion of Moses, yet in truth there was little or no difference between them and Idolaters, when they knew not what they worshipped; which our Savior objects against them, Joh. IV. 22. and had not only revolted, as Apostates, from the true religion of Moses, but set themselves against it with the greatest hatred. Hence the Jewish Nation held them for Heathens, or for a people more execrable than the Heathens themselves. A certain Rabbin thus reproaches their idolatry. R. Ishmael ben R. Josi went to Neapolis (that is, S • chem) the Samaritans came to him: to whom he spake thus, I see, that you adore not this Mountain, but the Idols which are under it: for it is written, Jacob hid the strange God's under the wood, which is near Shechem.

It is disputed, whether a Cuthite ought to be reckoned for a Heathen? which is asserted by Rabbi, denied by Simeon, but the conclusion indeed is sufficiently for the Affirmative.

IV. The Metroprolis of the Samaritans labored under a second Apostasy, being brought to it by the deceit and witchcraft of Simon Magus, after the receiving of the Gospel from the mouth of our Savior himself. Compare Act. VIII. ver. 9. with Joh. IV. ver. 41.

From all these particulars, and with good reason for the thing itself, and to preserve the privileges of the Jews safe, and that they might not otherwise prove an offense to that nation, the Samaritans are made parallel to the Heathen, and as distant as they, from partaking of the Gospel.

VERS. IX▪

THESE things which are forbidden the Disciples by our Savior, were the ordinary provision of travelers; to which the more Religious added also the Book of the Law.

Some Levites travailed to Zoar, the City of Palm trees: and when one of them fell sick by the way, they brought him to an Inn. Coming back they inquired of the Hostess concerning their companion. He is dead, said she, and I have buried him. And a little after, 〈 in non-Latin alphabet 〉 She brought forth to them his staff, and his purse, and the book of the Law, which was in his hand. So the Babylonian Mishnah: but the Jerusalem adds also shoes: and instead of that, which, in the Mishnah, is 〈 in non-Latin alphabet 〉 His purse, in the Gemara is 〈 in non-Latin alphabet 〉 which was an inner garment with pockets to hold money, and necessaries.

That also is worthy mention, Let no man enter into the Mount of the Temple. 〈 in non-Latin alphabet 〉 with his staff, nor with his shoes nor with his purse, nor with dust on his feet. Which words are thus rendered by the Gemara, Let no man enter into the mount of the Temple, neither with his staff in his hand, nor with his shoes upon his feet, nor with money bound up in his linen, nor with a purse ha • ging on his back. 〈 in non-Latin alphabet 〉 Where the Gloss thus, 〈 in non-Latin alphabet 〉 Ponditho is a hollow girdle (or, a hollow belt) in which they put up their money. See the Aruch in 〈 in non-Latin alphabet 〉 Aponda, and 〈 in non-Latin alphabet 〉 Ponda.

VERS. X.

THE Syriac Version reads 〈 in non-Latin alphabet 〉 No purse. The word 〈 in non-Latin alphabet 〉 is very frequent in the Talmudists. 〈 in non-Latin alphabet 〉 is a leather pouch, which shepherds hang about their neck • , in which they put their Victuals. R. Solomon saith almost the same thing, but that he appropriates it not to shepherds. The Aruch also in effect the same.

A Proselyte is brought in thus speaking, If an Israelite approaching to the holy things shall die, how much more a stranger 〈 in non-Latin alphabet 〉 Who comes with his staff and his pouch.

A single Coat bespake a meaner condition, a double a more plentiful. Hence is that council of the Baptist, Luk. III. 11. He that hath two coats, let him impart to him that hath none. It is disputed by the Babylonian Talmudists, How far it is lawful to wash garments 〈 in non-Latin alphabet 〉 on the common days of a festival Week, and the conclusion is, It is lawful for him 〈 in non-Latin alphabet 〉 that hath one coat only, to wash it.

That Shoes are here to be understood, and not Sandals, appears from Mark VI. 9. And that there was a difference between these sufficiently appears from these very places. The contrary to which I read in Beza not without wonder: But then from this place, saith he, as also from Acts XII. 8. it appears, that the Evangelists put no difference between 〈 in non-Latin alphabet 〉 shoes, and 〈 in non-Latin alphabet 〉 Sandals, as Erasmus hath rightly observed.

Let the Jewish Schools be heard in this matter. The pulling off of the shoe (of the husbands brother, Deut. XXV. 9. is right: and of the Sandal, if it hath a heel, is right; but if not, it is not right.

R. Josi saith, I went to Nisibin, and I saw there a certain Elder, and I said to him, Are you well acquainted with R. I • dah ben Betyra? And he answered, I am a Money▪changer in my City; And he came to my table very often. I said, did you ever see him putting off the shoe? What did he put off, shoe, or sandal? He answered, O Rabbi, Are there Sandals among us? Whence therefore, say I, did R. Meir say, 〈 in non-Latin alphabet 〉 They do not put off the shoe. Rabbi •• . Rabh Judah say, in the name of Rabh, • f Elias should come, and should say, They pull off the shoe of the Husbands brother, let them hearken to him; if he should say, They pull off the sandal, let them not hearken to him. And yet for the most part the c • stom is to pull off the sandal. And custom prevails against Tradition. See more there, and in the Babylonian Tract Jevamoth.

Shoes were of more delicate use, Sandals were more ordinary, and more for service, 〈 in non-Latin alphabet 〉 A shoe was of softer leather, 〈 in non-Latin alphabet 〉 A sandal of harder, &c. There were Sandals also, whose sole, or lower part, was of wood, the upper of leather, and these were fastened together by nails. There were some sandals also made of rushes, or of the bark of palm-trees, &c. Another difference also, between shoes and Sandals, is illustrated by a notable story, in the tract Schabbath, in the place just now cited. In a certain time of persecution, when some were hidden in a cave, they said among themselves; He that will enter, let him enter; for he will look about him before he enters that the enemies see him not: but let none go out: for perhaps the enemies will be near, whom he sees not, when he goes out; and so all will be discovered. One of them, by chance, put on his sandals the wrong way: for sandals were open both ways, so that one might put in his foot either before or behind: but he putting on his, the wrong way, his footsteps, when he went out, seemed as if he went in; and so, their hiding place was discovered to the enemies, &c.

Money therefore, in the girdle, and provision in the scrip, were forbidden the Disciples by Christ, First, that they might not be careful for temporal things, but resign themselves, wholly to the care of Christ. Secondly, they ought to live of the Gospel, which he hints, in the last clause of this verse, The workman is worthy of his hire.

That therefore, which he had said before, Freely ye have received, freely give, forbad them to preach the Gospel for gain: but he forbad not to take food, clothing, and other necessaries, for the the preaching of the Gospel.

Two coats and shoes are forbidden them, that they might not at all affect pride or worldly pomp, or to make themselves sine, but rather, that their habit and guise might bespeak the greatest humility.

VERS. XI.

In the Talmudic language 〈 in non-Latin alphabet 〉 Who deserves.

VERS. XIV.

THE Schools of the Scribes taught, That the dust of Heathen land defiled by the touch. The dust of Syria defiles, as well as the dust of other Heathen Countries. A Traditioner writer saith, They bring not herbs into the land of Israel, out of a Heathen land: But our Rabbins have permitted it. 〈 in non-Latin alphabet 〉 What difference is there between these? R. Jeremiah saith, 〈 in non-Latin alphabet 〉 The care of their dust is among them. The Gloss is, They take care, lest together with the herbs something of the dust of the Heathen land be brought, which defiles in the tent, and defiles the purity of the land of Israel.

By reason of six doubts, they burn the Truma: The doubt of a field, in which heretofore might be a Sepulcher; The doubt of dust brought from a Heathen land, &c. Where the Gloss is this, Because it may be doubted, of all the dust of a Heathen land, whether it were not from the sepulcher of the dead.

Ra • bi saw a certain priest standing in a part of the City Aco, which part was without the bounds of the land of Israel; He said to him, is not that Heathen land, concerning which they have determined, that it is as unclean as a burying place. See Pisk Tosaph.

Therefore that Rite of shaking the dust off the feet commanded the disciples, speaks thus much;

VERS. XVII.

BEZA, here, as he does, very often, when he cannot explain a place, suspects it. For thus he writes, When I neither find Synagogues elsewhere, to have their names from houses of Judgment, as the Hebrews speak; nor that civil punishments were taken in Synagogues, I suspect this place. But without any cause, for,

I. In every Synagogue, there was a Civil Triumvirate, that is, three Magistrates, who judged of matters in contest, arisi • g within that Synagogue; which we have noted before.

II. 〈 in non-Latin alphabet 〉 Scourging was by that Beneh of Three. So that fivefold scourging of St. Paul (2 Cor. XI. 24.) was in the Synagogue, that is, 〈 in non-Latin alphabet 〉 By that Bench of Three Magistrates, such as was in every Synagogue.

It is something obscure that is said 〈 in non-Latin alphabet 〉 . But beware of men. Of whom else should they beware? But perhaps the word. 〈 in non-Latin alphabet 〉 , Men, may occur in that sense, as 〈 in non-Latin alphabet 〉 Men, in these forms of speech, 〈 in non-Latin alphabet 〉 that is, The Men of the great Assembly, and, The Men of the House of Judgment, &c. But we will not contend about it.

VERS. XXIII.

YE shall not have travailed through the Cities of Israel, preaching the Gospel, before the Son of man is revealed, by his Resurrection, Rom. 1. 4. Lay to this, Acts III. 19, 20. Repent ye therefore and be converted, that your sins may be blotted out, 〈 in non-Latin alphabet 〉 . That the times of refreshment may come (for ye expect refreshment and consolation, under the Messi • s.) And he may send Jesus Christ first preached to you. And ver. 26. To you first, God raising up his son, sent him to bless you, &c. The Epoche of the Messias is stated from the resurrection of Christ.

VERS. XXV.

See Chapter XII. Verse 24.

VERS. XXVII.

WE have observed before, that allusion is here made to the manner of the Schools, where the Doctor whispered out of the Chair, into the ear of the Interpreter, and he, with a loud voice, repeated to the whole School, that which was spoken in the ear.

They said to Judah bar Nachmani 〈 in non-Latin alphabet 〉 the interpreter of Resh Lachish 〈 in non-Latin alphabet 〉 do you stand for his Expositor. The Gloss is, To t • ll out the Exposition to the Synagogue. 〈 in non-Latin alphabet 〉 which he shall whisper to you. We cannot here but repeat that which we produced before, 〈 in non-Latin alphabet 〉 The Doctor whispered him in the ear, in Hebrew. And we cannot but suspect that that custom in the Church of Corinth, which the Apostle reproves, of speaking in the Synagogue in an unknown tongue, were some footsteps of this Custom.

We read of whispering in the ear, done in another sense, namely to a certain woman with child, which longed for the perfumed flesh; Therefore Rabbi said 〈 in non-Latin alphabet 〉 Go whisper her, that it is the day of expiation 〈 in non-Latin alphabet 〉 They whispered to her, and she was whispered: that is, she was satisfied and at quiet.

Perhaps allusion is made to that Custom, when the Minister of the Synagogue, on the Sabbath Eve, sounded with a trumpet, six times, upon the roof of an exceeding high house, that thence, all might have notice of the coming in of the Sabbath. The first sound was, that they should cease from their works in the fields: The second, that they should cease from theirs in the City: The third, that they should light the Sabbath Candle, &c.

VERS. XXXIV.

ALthough these words may be understood truly of the differences between believers and unbelievers, by reason of the Gospel, which all Interpreters observe; yet, they do properly and primarily point out, as it were with the singer those horrid slaughters and civil wars of the Jews among themselves, which no Age ever saw, nor Story heard.

R. Eli • z • r saith, The days of the Messias are forty years, as it is said, Forty years was I provoked by this generation. And again, R. Judah saith, In that generation, when the Son of David shall come, the Schools shall be Harlots, Galilee shall be laid wast, Gablan shall be destroyed, and the Inhabitants of the Earth (the Gloss is, the Sanhedrin) shall wander from City to City, and shall not obtain pity, the wisdom of the Scribes shall stink, and they that fear to sin shall be despised, and the faces of that generation shall be like the faces of Dogs, and Truth shall fail, &c. Run over the History of these forty years, from the death of Christ, to the destruction of Jerusalem, (as they are vulgarly computed,) and you will wonder to observe the Nation conspiring to its own destruction, and rejoicing in the slaughters and spoils of one another, beyond all Example, and even to a Miracle. This Phr • nsie certainly was sent upon them from Heaven. And first, They are deservedly become mad, who trode the Wisdom of God, as much as they could, under their feet. And secondly, The blood of the Prophets and of Christ, bringing the good tidings of Peace, could not be Expiated, by a less Vengeance.

The Scholars of Shammai and Hillel came to the chamber of Chananiah ben Hezekiah ben Garon, to visit him: That was a woeful day, like the day wherein the golden Calf was made. The Scholars of Shammai stood below, and slew some of the Scholars of Hillel. The tradition is, that six of them went up, and the rest stood there present with swords and spears.

It passed into a common Proverb, That Elias the Tishbite himself could not decide the Controversies between the Scholars of Hillel and the Scholars of Shammai. They dream they were determined by a voice from Heaven, but certainly the quarrels and bitternesses were not at all decided.

Before the Bath Kol (in Jabneh) we • t forth, it was lawful equally to embrace, either the Decrees of the School of Hillel, or those of the School of Shammai. At last the Bath Kol came forth, and spake thus; The words, both of the one party and the other, are the words of the living God, but the certain decision of the matter is according to the Decrees of the School of Hillel. And from thenceforth whosoever shall transgress the Decrees of the School of Hillel, is guilty of death.

And thus the Controversy was decided, but the hatreds and spites were not so ended. I observe in the Jerusalem Gemarists, the word 〈 in non-Latin alphabet 〉 Shamothi, used for a Scholar of Shammai: which I almost suspect, (from the affinity of the word 〈 in non-Latin alphabet 〉 Shammatha, which signifies Anathema ) to be a word framed, by the Scholars of Hillel, in hate, ignominy and reproach of those of Shammai. And when I read more than once of R. Tarphons being in danger by robbers, because in some things he followed the Custom and Manner of the School of Shammai, I cannot but suspect snares were daily laid by one another, and hostile Treacheries continually watching to do each other mischief.

R. Tarphon saith, As I was travelling on the way, I went aside, to recite the Phylacteries, according to the Rite of the School of Shammai, I was in danger of thieves. They say to him, and deservedly too, because thou hast transgressed the words of the School of Hillel. This is wanting in the Jerusalem Mishnah.

R. Tarphon went down to eat figs of his own, according to the School of Shammai. The enemies saw him, and kicked against him: When he saw himself in danger, By your life, saith he, carry word unto the house of Tarphon, that Grave clothes be made ready for him.

Thus, as if they were struck with a Frensy, from Heaven, the Doctors of the Nation rage one against another, and from their very Schools and Chairs flow not so much Doctrines, as Animosities, • arrings, Slaughters and Butcheries. To these may be added those fearful Outrages, Spoils, Murders, Devastations of Robbers, Cut-throats, Zealots, and amazing Cruelties, beyond all Example. And if these things do not savor of the Divine wrath and vengeance, what ever did?

VERS. I.

COncerning the number of twelve, corresponding to the Tribes of Israel, See Luke XXII. 30. Rev. XXI. 12, 14. These were called the Twelve Apostles, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 in Talmudic Language, under which title Moses and Aaron are marked by the Chaldee Paraphrast, Jer. II. 1. A word that does not barely speak a Messenger, but such a Messenger as represents the Person of him that sends him. For 〈 in non-Latin alphabet 〉 The Apostle of any one is as he himself, from whom he is deputed. See the fortieth verse of this Chapter. If you read over the Tract of Maimonides here, intitled 〈 in non-Latin alphabet 〉 Messengers, and Companions, perhaps you will not repent your labor.

For these ends were these twelve chosen, as the Evangelists relate.

I. That they might be with him, eye-witnesses of his Works, and Students of his Doctrine. For they did not presently betake themselves to Preach, from the time they were first admitted Disciples, no, nor from the time they were first chosen; but they sat a long while at the feet of their Master, and imbibed from his mouth that Doctrine which they were to Preach.

II. That they might be his Prophets, both to Preach, and to do Miracles. Thence it comes to pass, that the gift of Miracles, which of a long time had ceased, is now restored to them.

The seven Shepherds, and eight principal men, Mich. V. 5. are the Disciples of the Messias, according to Kimchi.

That is, Over, or, Upon unclean spirits: which therefore are called 〈 in non-Latin alphabet 〉 Unclean spirits, that by a clearer Antithesis they might be opposed to 〈 in non-Latin alphabet 〉 The Holy Spirit, the Spirit of Purity.

More particularly 〈 in non-Latin alphabet 〉 The unclean spirit, Zech. XIII. 2. And 〈 in non-Latin alphabet 〉 , Unclean spirits, Revel. XVI. 13, 14. are Diabolical spirits in false Prophets, deceiving Pythons.

By a more particular name yet, according to the Talmudists concerning this business. There shall not be with thee, 〈 in non-Latin alphabet 〉 A Necromancer, ( Deut. XVIII. 11.) He is 〈 in non-Latin alphabet 〉 A Necromancer, who mortifies himself with hunger, and goes and lodges a nights among the burying places for that end, that 〈 in non-Latin alphabet 〉 the unclean spirit may dwell upon him. When R. Akibah read that verse he wept. Does the unclean spirit, saith he, come upon him that fasts for that very end, that the unclean spirit may come upon him? Much more would the Holy Spirit come upon him that fasts for that end, that the Holy Spirit might come upon him. But what shall I do? When our sins have brought that on us, which is said, Your sins separate between you, and your God. Where the Gloss thus; 〈 in non-Latin alphabet 〉 That the unclean spirit dwell upon him: that is, that the Demon of the Burial-place may love him, and may help him in his enchantments.

When I consider with myself that numberless number of Demoniacs, which the Evangelists mention, the like to which no History affords, and the Old Testament produceth hardly one or two examples; I cannot but suspect these two things especially for the cause of it.

First, That the Jewish people, now arriving to the very top of impiety, now also arrived to the very top of those curses, which are recited, Levite. XXVI. and Deut. XXVIII.

Secondly, That the Nation beyond measure addicted to Magical arts, did even affect Devils, and invited them to dwell with them.

VERS. II.

〈 in non-Latin alphabet 〉 Simon, is a name very usual among the Talmudists for 〈 in non-Latin alphabet 〉 Simeon. By which name our Apostle is also called, Act. XV. 14.

Let these words be taken notice of. 〈 in non-Latin alphabet 〉 R. Eliezer inquired of R. Simon concerning a certain thing, but he answered him not. He inquired of R. Joshua ben Levi, and he answered. R. Eliezer was enraged, that 〈 in non-Latin alphabet 〉 R. Simeon answered him not.

Christ changed the names of three Disciples, with whom he held more inward familiarity; Simon, James, and John. Simon was called by him Peter, or Petrosus, that is, referring to a Rock, because he should contribute not only very much assistance to the Church that was to be built on a Rock, but the very first assistance, when, the keys being committed to him, he opened the door of faith to Cornelius, and so first let in the Gospel among the Gentiles. Of which matter afterwards.

This also was no strange Name among the Talmudists. 〈 in non-Latin alphabet 〉 Andrew bar Chinna.

VERS. III.

COmpare the order, wherein the Disciples are called, Joh. I. with the order, wherein they are for the most part reckoned, and you will find Bartholomew falling in at the same place with Nathaniel: so that one may think he was the same with him: called Nathaniel by his own name, and Bartholomew by his fathers 〈 in non-Latin alphabet 〉 that is, The son of Talmai. For the Greek Interpreters render Talmai 〈 in non-Latin alphabet 〉 Tolmi, 2 Sam. XIII. 37. And 〈 in non-Latin alphabet 〉 , Tholomaeus occurs in Josephus.

The Name 〈 in non-Latin alphabet 〉 occurs also in the Talmudists: a word that may admit a double pronunciation; namely either to sound Alphai, or Cleophi. Hence that Alpheus, who was the Father of four Apostles, is also called Cleopas, Luke XXIV. which sufficiently appears from hence, that she who is called Mary; the Mother of James the less, and Joses, Mark XV. 40. by John. is called, Mary the wife of Cleopas, Joh. XIX. 25.

〈 in non-Latin alphabet 〉 Thaddai was a name known also to the Talmudists. 〈 in non-Latin alphabet 〉 R. Jose the son of Thaddeus. 〈 in non-Latin alphabet 〉 Eliezer ben Thaddeus. It is a warping of the name Judas, that this Apostle might be the better distinguished from Iscariot. He was called Lebbeus, I suppose, from the Town Lebba, a Sea coast Town of Galilee: of which Pliny speaks; The Promontory Carmel, and in the Mountain a Town of the same name, heretofore called Ecbatana. Near by, Getta Lebba, &c.

VERS. IV.

IN Luke, it is Zealots. See who are called 〈 in non-Latin alphabet 〉 , Zealots, in Josephus. Of whose Sect, if you should say this Simon was before his Conversion, perhaps you would do him no more wrong, than you would do his brother Matthew, when you should say that he was a Publican.

It may be ennquired, whether this name was given him, while he was alive, or not till after his death. If while he was alive, one may not improperly derive it from 〈 in non-Latin alphabet 〉 Skortja, which is written also 〈 in non-Latin alphabet 〉 Iskortja. Where, while the discourse is of a man vowing that he would not use this or that garment, we are taught these things, He that tyes himself by a vow of not using garments, may use sackcloth, vailing cloth, hair cloth, &c. but he may not use 〈 in non-Latin alphabet 〉 Of which words the Gloss writes thus; These are garments, some of leather, and some of a certain kind of clothing. The Gemara asketh, What is 〈 in non-Latin alphabet 〉 Iskortja? Bar bar Channah answered 〈 in non-Latin alphabet 〉 A Tanners garment. The Gloss is, A leathern Apron that Tanners put on over their cloths. So that Judas Iscariot may perhaps signify as much as Judas with the Apron. But now in such Aprons they had purses sown, in which they were wont to carry their money, as you may see in Aruch, in the words 〈 in non-Latin alphabet 〉 which we shall also observe presently. And hence it may be Judas had that title of the purse bearer, as he was called Judas with the apron.

Or what if he used the art of a Tanner, before he was chose into Discipleship? Certainly we read of one Simon a Tanner, Act. IX. 43. and that this Judas was the son of Simon, Joh. XIII. 26.

But if he were not branded with this title till after his death, I should suppose it derived from 〈 in non-Latin alphabet 〉 Iscara. Which word what it signifies let the Gemarists speak: Nine hundred and three kinds of death were created in the World, as it is said, 〈 in non-Latin alphabet 〉 (and the issues of death, Psal. LXVIII. 20.) The word 〈 in non-Latin alphabet 〉 Issues arithmetically ariseth to that number. Among all those kinds, 〈 in non-Latin alphabet 〉 Iscara is the roughest death, 〈 in non-Latin alphabet 〉 is the easiest. Where the Gloss is, 〈 in non-Latin alphabet 〉 Iscara in the mother Tongue is Strangulament. By Learned Men for the most part it is rendered Angina, The Quinsie. The Gemara sets out the roughness of it by this simile 〈 in non-Latin alphabet 〉 The Iscara is like to branches of thorns in a fleece of Wool, which if a man shake violently behind, it is impossible but the wool will be pulled off by them. It is thus defined in the Gloss, 〈 in non-Latin alphabet 〉 The Iscara begins in the bowels, and ends in the throat. See the Gemara there.

When Judas therefore perished by a most miserable strangling, being strangled by the Devil, (which we observe in its place) no wonder, if this infamous death be branded upon his Name, to be commonly styled Judas Iscariot, or that Judas, that perished 〈 in non-Latin alphabet 〉 by strangling.

Let that of Maimonides be observed: It is forbidden, to betray an Israelite into the hands of the Heathen, either as to his person, or as to his goods, &c. And whosoever shall so betray an Israelite, shall have no part in the world to come. Peter spake agreeably to the opinion of the Nation, when he said concerning Judas, He went unto his place, Act. I. 25. And so doth Baal Turim concerning Balaam; Balaam went to his place, Numb. XXIV. 25. that is, saith he, 〈 in non-Latin alphabet 〉 He went down to Hell.

VERS. V.

OUR Savior would have the Jews privileges reserved to them, until they alienated and lost them by their own perverseness and si • s. Nor does he grant the preaching of the Gospel to the Gentiles, or Samaritans, before it was offered to the Jewish Nation. The Samaritans vaunted themselves sons of the Patriach Jacob, Joh. IV. 12. (which indeed was not altogether distant from the truth,) they embraced also the law of Moses, and being taught thence, expected the Messias, as well as the Jews; nevertheless Christ acknowledges them for his sheep, no more than the Heathen themselves.

I. Very many among them were sprung indeed of the seed of Jacob, though now become Renegades and Apostates from the Jewish Faith and Nation, and hating them more than if they were Heathens, and more than they would do Heathens. Which also among other things may perhaps be observed in their very language. For read the Samaritan version of the Pentateuch, and if I mistake not, you will observe, that the Samaritans, when, by reason of the nearness of the places, and the alliance of the Nations, they could not but use of the language of the Jews, yet used such a variation and change of the Dialect, as if they scorned to speak the same words that they did, and make the same language not the same.

II. In like manner they received the Mosaic law, but for the most part in so different a writing of the words, that they seem plainly to have propounded this to themselves, that retaining indeed the law of Moses, they would hold it under as much difference, from the Mosaic Text of the Jews, as ever they could, so that they kept something to the sense. R. Eliezer ben R. Simeon said, I said to the Scribes of the Samaritans, Ye have falsified your Law, without any manner of profit accruing to you thereby. For ye have writ in your Law, 〈 in non-Latin alphabet 〉 Near the Oaken Groves of Mor • h, which is Shechem, &c. (the word 〈 in non-Latin alphabet 〉 is added.) Let the Samaritan text at Deut. XI. 30. be looked upon.

III. However they pretended to study the religion of Moses, yet in truth there was little or no difference between them and Idolaters, when they knew not what they worshipped; which our Savior objects against them, Joh. IV. 22. and had not only revolted, as Apostates, from the true religion of Moses, but set themselves against it with the greatest hatred. Hence the Jewish Nation held them for Heathens, or for a people more execrable than the Heathens themselves. A certain Rabbin thus reproaches their idolatry. R. Ishmael ben R. Josi went to Neapolis (that is, S • chem) the Samaritans came to him: to whom he spake thus, I see, that you adore not this Mountain, but the Idols which are under it: for it is written, Jacob hid the strange God's under the wood, which is near Shechem.

It is disputed, whether a Cuthite ought to be reckoned for a Heathen? which is asserted by Rabbi, denied by Simeon, but the conclusion indeed is sufficiently for the Affirmative.

IV. The Metroprolis of the Samaritans labored under a second Apostasy, being brought to it by the deceit and witchcraft of Simon Magus, after the receiving of the Gospel from the mouth of our Savior himself. Compare Act. VIII. ver. 9. with Joh. IV. ver. 41.

From all these particulars, and with good reason for the thing itself, and to preserve the privileges of the Jews safe, and that they might not otherwise prove an offense to that nation, the Samaritans are made parallel to the Heathen, and as distant as they, from partaking of the Gospel.

VERS. IX▪

THESE things which are forbidden the Disciples by our Savior, were the ordinary provision of travelers; to which the more Religious added also the Book of the Law.

Some Levites travailed to Zoar, the City of Palm trees: and when one of them fell sick by the way, they brought him to an Inn. Coming back they inquired of the Hostess concerning their companion. He is dead, said she, and I have buried him. And a little after, 〈 in non-Latin alphabet 〉 She brought forth to them his staff, and his purse, and the book of the Law, which was in his hand. So the Babylonian Mishnah: but the Jerusalem adds also shoes: and instead of that, which, in the Mishnah, is 〈 in non-Latin alphabet 〉 His purse, in the Gemara is 〈 in non-Latin alphabet 〉 which was an inner garment with pockets to hold money, and necessaries.

That also is worthy mention, Let no man enter into the Mount of the Temple. 〈 in non-Latin alphabet 〉 with his staff, nor with his shoes nor with his purse, nor with dust on his feet. Which words are thus rendered by the Gemara, Let no man enter into the mount of the Temple, neither with his staff in his hand, nor with his shoes upon his feet, nor with money bound up in his linen, nor with a purse ha • ging on his back. 〈 in non-Latin alphabet 〉 Where the Gloss thus, 〈 in non-Latin alphabet 〉 Ponditho is a hollow girdle (or, a hollow belt) in which they put up their money. See the Aruch in 〈 in non-Latin alphabet 〉 Aponda, and 〈 in non-Latin alphabet 〉 Ponda.

VERS. X.

THE Syriac Version reads 〈 in non-Latin alphabet 〉 No purse. The word 〈 in non-Latin alphabet 〉 is very frequent in the Talmudists. 〈 in non-Latin alphabet 〉 is a leather pouch, which shepherds hang about their neck • , in which they put their Victuals. R. Solomon saith almost the same thing, but that he appropriates it not to shepherds. The Aruch also in effect the same.

A Proselyte is brought in thus speaking, If an Israelite approaching to the holy things shall die, how much more a stranger 〈 in non-Latin alphabet 〉 Who comes with his staff and his pouch.

A single Coat bespake a meaner condition, a double a more plentiful. Hence is that council of the Baptist, Luk. III. 11. He that hath two coats, let him impart to him that hath none. It is disputed by the Babylonian Talmudists, How far it is lawful to wash garments 〈 in non-Latin alphabet 〉 on the common days of a festival Week, and the conclusion is, It is lawful for him 〈 in non-Latin alphabet 〉 that hath one coat only, to wash it.

That Shoes are here to be understood, and not Sandals, appears from Mark VI. 9. And that there was a difference between these sufficiently appears from these very places. The contrary to which I read in Beza not without wonder: But then from this place, saith he, as also from Acts XII. 8. it appears, that the Evangelists put no difference between 〈 in non-Latin alphabet 〉 shoes, and 〈 in non-Latin alphabet 〉 Sandals, as Erasmus hath rightly observed.

Let the Jewish Schools be heard in this matter. The pulling off of the shoe (of the husbands brother, Deut. XXV. 9. is right: and of the Sandal, if it hath a heel, is right; but if not, it is not right.

R. Josi saith, I went to Nisibin, and I saw there a certain Elder, and I said to him, Are you well acquainted with R. I • dah ben Betyra? And he answered, I am a Money▪changer in my City; And he came to my table very often. I said, did you ever see him putting off the shoe? What did he put off, shoe, or sandal? He answered, O Rabbi, Are there Sandals among us? Whence therefore, say I, did R. Meir say, 〈 in non-Latin alphabet 〉 They do not put off the shoe. Rabbi •• . Rabh Judah say, in the name of Rabh, • f Elias should come, and should say, They pull off the shoe of the Husbands brother, let them hearken to him; if he should say, They pull off the sandal, let them not hearken to him. And yet for the most part the c • stom is to pull off the sandal. And custom prevails against Tradition. See more there, and in the Babylonian Tract Jevamoth.

Shoes were of more delicate use, Sandals were more ordinary, and more for service, 〈 in non-Latin alphabet 〉 A shoe was of softer leather, 〈 in non-Latin alphabet 〉 A sandal of harder, &c. There were Sandals also, whose sole, or lower part, was of wood, the upper of leather, and these were fastened together by nails. There were some sandals also made of rushes, or of the bark of palm-trees, &c. Another difference also, between shoes and Sandals, is illustrated by a notable story, in the tract Schabbath, in the place just now cited. In a certain time of persecution, when some were hidden in a cave, they said among themselves; He that will enter, let him enter; for he will look about him before he enters that the enemies see him not: but let none go out: for perhaps the enemies will be near, whom he sees not, when he goes out; and so all will be discovered. One of them, by chance, put on his sandals the wrong way: for sandals were open both ways, so that one might put in his foot either before or behind: but he putting on his, the wrong way, his footsteps, when he went out, seemed as if he went in; and so, their hiding place was discovered to the enemies, &c.

Money therefore, in the girdle, and provision in the scrip, were forbidden the Disciples by Christ, First, that they might not be careful for temporal things, but resign themselves, wholly to the care of Christ. Secondly, they ought to live of the Gospel, which he hints, in the last clause of this verse, The workman is worthy of his hire.

That therefore, which he had said before, Freely ye have received, freely give, forbad them to preach the Gospel for gain: but he forbad not to take food, clothing, and other necessaries, for the the preaching of the Gospel.

Two coats and shoes are forbidden them, that they might not at all affect pride or worldly pomp, or to make themselves sine, but rather, that their habit and guise might bespeak the greatest humility.

VERS. XI.

In the Talmudic language 〈 in non-Latin alphabet 〉 Who deserves.

VERS. XIV.

THE Schools of the Scribes taught, That the dust of Heathen land defiled by the touch. The dust of Syria defiles, as well as the dust of other Heathen Countries. A Traditioner writer saith, They bring not herbs into the land of Israel, out of a Heathen land: But our Rabbins have permitted it. 〈 in non-Latin alphabet 〉 What difference is there between these? R. Jeremiah saith, 〈 in non-Latin alphabet 〉 The care of their dust is among them. The Gloss is, They take care, lest together with the herbs something of the dust of the Heathen land be brought, which defiles in the tent, and defiles the purity of the land of Israel.

By reason of six doubts, they burn the Truma: The doubt of a field, in which heretofore might be a Sepulcher; The doubt of dust brought from a Heathen land, &c. Where the Gloss is this, Because it may be doubted, of all the dust of a Heathen land, whether it were not from the sepulcher of the dead.

Ra • bi saw a certain priest standing in a part of the City Aco, which part was without the bounds of the land of Israel; He said to him, is not that Heathen land, concerning which they have determined, that it is as unclean as a burying place. See Pisk Tosaph.

Therefore that Rite of shaking the dust off the feet commanded the disciples, speaks thus much;

VERS. XVII.

BEZA, here, as he does, very often, when he cannot explain a place, suspects it. For thus he writes, When I neither find Synagogues elsewhere, to have their names from houses of Judgment, as the Hebrews speak; nor that civil punishments were taken in Synagogues, I suspect this place. But without any cause, for,

I. In every Synagogue, there was a Civil Triumvirate, that is, three Magistrates, who judged of matters in contest, arisi • g within that Synagogue; which we have noted before.

II. 〈 in non-Latin alphabet 〉 Scourging was by that Beneh of Three. So that fivefold scourging of St. Paul (2 Cor. XI. 24.) was in the Synagogue, that is, 〈 in non-Latin alphabet 〉 By that Bench of Three Magistrates, such as was in every Synagogue.

It is something obscure that is said 〈 in non-Latin alphabet 〉 . But beware of men. Of whom else should they beware? But perhaps the word. 〈 in non-Latin alphabet 〉 , Men, may occur in that sense, as 〈 in non-Latin alphabet 〉 Men, in these forms of speech, 〈 in non-Latin alphabet 〉 that is, The Men of the great Assembly, and, The Men of the House of Judgment, &c. But we will not contend about it.

VERS. XXIII.

YE shall not have travailed through the Cities of Israel, preaching the Gospel, before the Son of man is revealed, by his Resurrection, Rom. 1. 4. Lay to this, Acts III. 19, 20. Repent ye therefore and be converted, that your sins may be blotted out, 〈 in non-Latin alphabet 〉 . That the times of refreshment may come (for ye expect refreshment and consolation, under the Messi • s.) And he may send Jesus Christ first preached to you. And ver. 26. To you first, God raising up his son, sent him to bless you, &c. The Epoche of the Messias is stated from the resurrection of Christ.

VERS. XXV.

See Chapter XII. Verse 24.

VERS. XXVII.

WE have observed before, that allusion is here made to the manner of the Schools, where the Doctor whispered out of the Chair, into the ear of the Interpreter, and he, with a loud voice, repeated to the whole School, that which was spoken in the ear.

They said to Judah bar Nachmani 〈 in non-Latin alphabet 〉 the interpreter of Resh Lachish 〈 in non-Latin alphabet 〉 do you stand for his Expositor. The Gloss is, To t • ll out the Exposition to the Synagogue. 〈 in non-Latin alphabet 〉 which he shall whisper to you. We cannot here but repeat that which we produced before, 〈 in non-Latin alphabet 〉 The Doctor whispered him in the ear, in Hebrew. And we cannot but suspect that that custom in the Church of Corinth, which the Apostle reproves, of speaking in the Synagogue in an unknown tongue, were some footsteps of this Custom.

We read of whispering in the ear, done in another sense, namely to a certain woman with child, which longed for the perfumed flesh; Therefore Rabbi said 〈 in non-Latin alphabet 〉 Go whisper her, that it is the day of expiation 〈 in non-Latin alphabet 〉 They whispered to her, and she was whispered: that is, she was satisfied and at quiet.

Perhaps allusion is made to that Custom, when the Minister of the Synagogue, on the Sabbath Eve, sounded with a trumpet, six times, upon the roof of an exceeding high house, that thence, all might have notice of the coming in of the Sabbath. The first sound was, that they should cease from their works in the fields: The second, that they should cease from theirs in the City: The third, that they should light the Sabbath Candle, &c.

VERS. XXXIV.

ALthough these words may be understood truly of the differences between believers and unbelievers, by reason of the Gospel, which all Interpreters observe; yet, they do properly and primarily point out, as it were with the singer those horrid slaughters and civil wars of the Jews among themselves, which no Age ever saw, nor Story heard.

R. Eli • z • r saith, The days of the Messias are forty years, as it is said, Forty years was I provoked by this generation. And again, R. Judah saith, In that generation, when the Son of David shall come, the Schools shall be Harlots, Galilee shall be laid wast, Gablan shall be destroyed, and the Inhabitants of the Earth (the Gloss is, the Sanhedrin) shall wander from City to City, and shall not obtain pity, the wisdom of the Scribes shall stink, and they that fear to sin shall be despised, and the faces of that generation shall be like the faces of Dogs, and Truth shall fail, &c. Run over the History of these forty years, from the death of Christ, to the destruction of Jerusalem, (as they are vulgarly computed,) and you will wonder to observe the Nation conspiring to its own destruction, and rejoicing in the slaughters and spoils of one another, beyond all Example, and even to a Miracle. This Phr • nsie certainly was sent upon them from Heaven. And first, They are deservedly become mad, who trode the Wisdom of God, as much as they could, under their feet. And secondly, The blood of the Prophets and of Christ, bringing the good tidings of Peace, could not be Expiated, by a less Vengeance.

The Scholars of Shammai and Hillel came to the chamber of Chananiah ben Hezekiah ben Garon, to visit him: That was a woeful day, like the day wherein the golden Calf was made. The Scholars of Shammai stood below, and slew some of the Scholars of Hillel. The tradition is, that six of them went up, and the rest stood there present with swords and spears.

It passed into a common Proverb, That Elias the Tishbite himself could not decide the Controversies between the Scholars of Hillel and the Scholars of Shammai. They dream they were determined by a voice from Heaven, but certainly the quarrels and bitternesses were not at all decided.

Before the Bath Kol (in Jabneh) we • t forth, it was lawful equally to embrace, either the Decrees of the School of Hillel, or those of the School of Shammai. At last the Bath Kol came forth, and spake thus; The words, both of the one party and the other, are the words of the living God, but the certain decision of the matter is according to the Decrees of the School of Hillel. And from thenceforth whosoever shall transgress the Decrees of the School of Hillel, is guilty of death.

And thus the Controversy was decided, but the hatreds and spites were not so ended. I observe in the Jerusalem Gemarists, the word 〈 in non-Latin alphabet 〉 Shamothi, used for a Scholar of Shammai: which I almost suspect, (from the affinity of the word 〈 in non-Latin alphabet 〉 Shammatha, which signifies Anathema ) to be a word framed, by the Scholars of Hillel, in hate, ignominy and reproach of those of Shammai. And when I read more than once of R. Tarphons being in danger by robbers, because in some things he followed the Custom and Manner of the School of Shammai, I cannot but suspect snares were daily laid by one another, and hostile Treacheries continually watching to do each other mischief.

R. Tarphon saith, As I was travelling on the way, I went aside, to recite the Phylacteries, according to the Rite of the School of Shammai, I was in danger of thieves. They say to him, and deservedly too, because thou hast transgressed the words of the School of Hillel. This is wanting in the Jerusalem Mishnah.

R. Tarphon went down to eat figs of his own, according to the School of Shammai. The enemies saw him, and kicked against him: When he saw himself in danger, By your life, saith he, carry word unto the house of Tarphon, that Grave clothes be made ready for him.

Thus, as if they were struck with a Frensy, from Heaven, the Doctors of the Nation rage one against another, and from their very Schools and Chairs flow not so much Doctrines, as Animosities, • arrings, Slaughters and Butcheries. To these may be added those fearful Outrages, Spoils, Murders, Devastations of Robbers, Cut-throats, Zealots, and amazing Cruelties, beyond all Example. And if these things do not savor of the Divine wrath and vengeance, what ever did?

VERS. III.

THE Reason of the Message of John to Christ is something obscure.

First, That it was not, because he knew not Christ, is without all Controversy, when he had been fully instructed from Heaven concerning his person, when he was baptized, and when he had been again and again, most evidently attested before him, in those words, This is the Lamb of God, &c.

Secondly, Nor was that Message certainly, that the Disciples of John might receive satisfaction about the person of Christ: for indeed, the Disciples were most unworthy of such a Master, if they should not believe him, without further Argument, when he taught them concerning him.

Thirdly, John therefore seems, in this Matter, to respect his own imprisonment, and that his Question, Art thou he which should come? &c. tends to that. He had heard, that Miracles of all sorts were done by him, that the blind received their sight, the dead were raised, Devils were cast out, &c. And why therefore, among all the rest, is not John set at liberty? This Scruple, as it seems, stuck with the good man, why do all receive benefit and comfort from Christ, but only I? Perhaps, he labored under that dim-sightedness which the Disciples of Christ and the whole Nation did, concerning his earthly Kingdom, Victories and Triumphs: from which, how distant, (alas!) was this, that his Fore-runner, and chief Minister should lie in Chains?

To Johns▪ double Question, Christ renders a double Solution.

First, 'That I am He that should come, these things which I do, bear witness, The blind receive their sight, the lame walk, &c.

Secondly,

And the words of our Savior, verse. 11. seem to express some secret reproof of this error in John, He that is less in the Kingdom of Heaven is greater than he. The vulgar Version renders well the word 〈 in non-Latin alphabet 〉 less, not least: as if he should say,

Let the austerity of Johns life, and the very frequent Fasts which he enjoined his Disciples, be well considered, and what our Savior saith of both, and you will easily believe, that John also according to the universal conceit of the Nation, expected temporal Redemption by the Messias, not so clearly distinguishing, concerning the Nature of the Kingdom, and Redemption of Christ. And you will the more easily give credit to this, when you shall have observed, how the Disciples of Christ themselves, that conversed a long time with him, were dim sighted, likewise, in this very thing.

VERS. XII.

AND these words also make for the praise of John. That he was a very eminent Prophet, and of no ordinary Mission or Authority, these things evince; That from his Preaching, the Kingdom of Heaven took its beginning, and it was so crowded into, by infinite multitudes, as if they would take, and seise upon the Kingdom by violence. The divine warmth of the people in betaking themselves thither, by such numberless crowds, and with so exceeding a zeal, sufficiently argued the Divine worth both of the Teacher, and of his Doctrine.

VERS. XIV.

〈 in non-Latin alphabet 〉 If ye will receive it. The words hint some suspicion, that they would not receive his Doctrine; which the obstinate expectation of that Nation unto this very day, that Elias is personally to come, witnesseth also. Upon what grounds some Christians are of the same opinion, let themselves look to it. See the Notes on Chap. XVII. verse. 10.

VERS. XXI.

HE compares the Cities of the Jews, with the Cities of the Canaanites, who were of a cursed original; but yet these Cities, of a cursed seed and name, if they had been partakers of the Miracles done among you, had not hardened themselves to that degree of madness and obstinacy, as you have done; but had turned from their Heathenism and Canaanitism, unto the Knowledge of the Gospel; or at least had betook themselves to such a repentance as would have prevented vengeance. So the repentance of the Ninevites, however it were not to salvation, yet, it was such as preserved them, and freed their City from the wrath and scourge that hung over them. The most horrid stiffness of the Jews is here intimated, of all impious men the most impious, of all cursed wretches the most cursed.

VERS. XXII.

〈 in non-Latin alphabet 〉 In the day of Judgment: and 〈 in non-Latin alphabet 〉 In the day of the great Judgment: a form of speech very usual among the Jews.

VERS. XXIX.

SO 〈 in non-Latin alphabet 〉 The yoke of the Law. 〈 in non-Latin alphabet 〉 The yoke of the precept. 〈 in non-Latin alphabet 〉 The yoke of the Kingdom of Heaven.

VERS. III.

THE Reason of the Message of John to Christ is something obscure.

First, That it was not, because he knew not Christ, is without all Controversy, when he had been fully instructed from Heaven concerning his person, when he was baptized, and when he had been again and again, most evidently attested before him, in those words, This is the Lamb of God, &c.

Secondly, Nor was that Message certainly, that the Disciples of John might receive satisfaction about the person of Christ: for indeed, the Disciples were most unworthy of such a Master, if they should not believe him, without further Argument, when he taught them concerning him.

Thirdly, John therefore seems, in this Matter, to respect his own imprisonment, and that his Question, Art thou he which should come? &c. tends to that. He had heard, that Miracles of all sorts were done by him, that the blind received their sight, the dead were raised, Devils were cast out, &c. And why therefore, among all the rest, is not John set at liberty? This Scruple, as it seems, stuck with the good man, why do all receive benefit and comfort from Christ, but only I? Perhaps, he labored under that dim-sightedness which the Disciples of Christ and the whole Nation did, concerning his earthly Kingdom, Victories and Triumphs: from which, how distant, (alas!) was this, that his Fore-runner, and chief Minister should lie in Chains?

To Johns▪ double Question, Christ renders a double Solution.

First, 'That I am He that should come, these things which I do, bear witness, The blind receive their sight, the lame walk, &c.

Secondly,

And the words of our Savior, verse. 11. seem to express some secret reproof of this error in John, He that is less in the Kingdom of Heaven is greater than he. The vulgar Version renders well the word 〈 in non-Latin alphabet 〉 less,