Works

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. I.

THE time is determined by Luke in these words, 〈 in non-Latin alphabet 〉 , that is, on the Sabbath from the second-first.

I. Provision was made by the divine Law, that the sheaf of first fruits should be offered, on the second day of the Passover week, Levite. XXIII. 10, 11. 〈 in non-Latin alphabet 〉 On the morrow after the Sabbath, the Priest shall shake (or, wave ) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first day of the Passover week, which was a Sabbatic day, Exod. XII. 16. Levite. XXIII. 7. Hence the Seventy 〈 in non-Latin alphabet 〉 , The morrow of the first day; the Chaldee, 〈 in non-Latin alphabet 〉 After the Holy day. The Rabbins Solomon and Menachen, 〈 in non-Latin alphabet 〉 On the morrow, after the first day of the Passover feast: of which mention had been made, in the verses foregoing.

II. But now, from that second day of the Passover Solemnity, wherein the sheaf was offered, were numbered seven weeks to Pentecost. For, the day of the Sheaf; and the day of Pentecost did mutually respect each other. For on this second day of the Passover, the Offering of the Sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to put in the sickle into the standing corn. Now the offering of the first fruit loaves on the day of Pentecost, (Levite. XXIII. 15, 16, 17. ) did respect the giving of thanks for the finishing, and inning of barley harvest. Therefore, in regard of this relation, these two Solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended; this depended on that, and was numbered seven weeks after it. Therefore the computation of the time coming between could not but carry with it the memory of that second day of the Passover week; and hence Pentecost is called the Feast of weeks, Deut. XVI. 10. The true calculation of the time between could not otherwise be retained, as to Sabbaths, than by numbering thus, this is 〈 in non-Latin alphabet 〉 , The first Sabbath after the second day of the Passover. This is 〈 in non-Latin alphabet 〉 , The second Sabbath after that second day: And so of the rest. In the Jerusalem Talmud, the word 〈 in non-Latin alphabet 〉 The Sabbath 〈 in non-Latin alphabet 〉 , Of the first marriage, is a composition not very unlike.

When they numbered by days, , and not by weeks, the calculation began on the day of the Sheaf. A great number of certain Scholars died, between the Passover and Pentecost, by reason of mutual respect not given to one another. There is a place, where it is said, that they died fifteen days before Pentecost, that is, thirty three days after the Sheaf.

At the end of the Midras of Samuel, which I have, it is thus concluded, This work was finished the three and thirtieth day after the Sheaf.

III. Therefore, by this word, 〈 in non-Latin alphabet 〉 , The second-first added by St. Luke, is shewn, First, That this first Sabbath was after the second day of the Passover: and so, according to the Order of the Evangelic History, either that very Sabbath, wherein the paralytic man was healed at the pool of Bethesda, John V. or the Sabbath next after it. Secondly, That these ears of corn plucked by the disciples, were of barley: How far (alas!) from those dainties, wherewith the Jews are wont to junket, not out of custom only, but out of Religion also! Hear their Gloss, savouring of the kitchen and the dish, upon that of the Prophet Isaiah, Chap. LVIII. 13. Thou shalt call the Sabbath a delight. It is forbidden, say they, to fast on the Sabbath, but on the contrary, men are bound to delight themselves with meat and drink. For we must live more delicately on the Sabbath than on other days: and he is highly to be commended who provides the most delicious junkets against that day. We must eat thrice on the Sabbath, and all men are to be admonished of it. And even the poor themselves who live on Alms, let them eat thrice on the Sabbath. For he that feasts thrice on the Sabbath shall be delivered from the calamities of the Messias, from the judgment of Hell, and from the war of Gog and Magog. Whose God is their Belly, Philip. III. 19.

IV. But was the standing corn ripe, at the feast of the Passover? I answer,

1. The seeds-time of Barley was presently after the middle of the month Marheshvan, that is, about the beginning of our November. He heard that the seed sown, at the first rain, was destroyed by hail: he went and sowed at the second rain, &c. and when the seed of all others perished with the hail, his seed perished not. Upon which words the Gloss writes thus, The first rain was the seventeenth day of the Month Marheshvan: The second rain the three and twentieth day of the same Month; and the third was in the beginning of the month Chisleu; when therefore the rain came down, that, which was sown at the first rain was now become somewhat stiff, and so, it was broken by the hail; but that which was sown at the second rain, by reason of its tenderness, was not broken, &c. Therefore the Barly was sown at the coming in of the winter, and growing by the mildness of the weather, in winter, when the Passover came in, it became ripe: So that from that time (the Sheaf being then offered) Barley harvest took its beginning.

2. But if, when the just time of the Passover was come, the Barley were not ripe, the intercalary Month was added to that year, and they waited until it ripened. For, for three things they intercalated the year, for the Equinox, for the new corn, and for the fruit of the trees. For the Elders of the Sanhedrin do compute and observe, if the Vernal Equinox will fall out on the sixteenth day of the Month Nisan, or beyond that, then they intercalate that year, and they make that Nisan the second Adar: So that the Passover might happen at the time of new corn: Or if they observe that there is no new corn, and that the trees sprouted not, when they were wont to sprout, then they intercalate the year, &c.

You have an example of this thing. Rabban Gamaliel to the Elders of the great Sanhedrin, our Brethren in Judea and Galilee, &c. Health. Be it known unto you, that since the Lambs are too young, and the doves are not fledged, and there is no young corn, we have thought good to add thirty days to this year, &c.

The Custom of the Nation, as yet, had held them fasting, which suffered none, unless he were sick, to taste anything on the Sabbath, before the morning Prayers of the Synagogue were done. And on common days also, and that in the afternoon provision was made by the Canons. That none returning home from his work in the evening, either eat, or drink, or sleep, before he had said his prayers in the Synagogue.

Of the public or private ways that lay by the corn fields, let him, that is at leisure, read Peah, Chap. II.

VERS. II.

THEY do not contend about the thing itself, because it was lawful, Deut. XXIII. 25. but about the thing done on the Sabbath. Concerning which the Fathers of the Traditions write thus. 〈 in non-Latin alphabet 〉 He that reaps on the Sabbath, though never so little, is guilty. And to pluck the ears of corn is a kind of reaping, and whosoever plucks anything from the springing of his own fruit is guilty, under the name of a Reaper. But under what guilt were they held? he had said this before, at the beginning of Chap. VII. in these words, The works, whereby a man is guilty of stoning and cutting off, if he do them presumptuously: but if ignorantly, he is bound to bring a sacrifice for sin, 〈 in non-Latin alphabet 〉 Are either primitive or derivative. Of primitive, or of the general kinds of works, are nine and thirty reckoned, To plow, to sow, to reap, to gather the Sheaves, to thresh, to sift, to grind, to bake, &c. to shear sheep, to dy wool, &c. 〈 in non-Latin alphabet 〉 The derivative works, or the particulars of those generals are such as are of the same rank and likeness with them. For example, digging is of the same kind with plowing; chopping of herbs is of the same rank with grinding: and plucking the ears of corn is of the same nature with reaping. Our Savior therefore, pleaded the Cause of the Disciples, so much the more eagerly, because now their lives were in danger: for the Canons of the Scribes adjudged them to stoning, for what they had done, if so be it could be proved that they had done it presumptously. From hence therefore, he begins their defense, that this was done by the Disciples, out of necessity, hunger compelling them, not out of any contempt of the Laws.

VERS. III.

FOR those words of Ahimelech are to be understood comparatively, Wherefore art thou alone, and no man with thee? that is, comparatively to that noble train wherewith thou wast wont to go attended, and which becomes the Captain General of Israel. David came to Nob, not as one that fled, but as one that come to inquire at the Oracle, concerning the event of War, unto which he pretended to come by the Kings command. Dissembling therefore that he hastened to the war, or to expedite some warlike design, he dissembles likewise, that he sent his Army to a certain place, and that he had turned aside thither to worship God, and to inquire of the event; that he had brought but a very few of his most trusty servants along with him, for whom being an hungered he asketh a few loaves.

Here hearken to Kimchi producing the opinion of the Ancients concerning this story, in these words: Our Rabbins of blessed memory say, that he gave him the Shew bread, &c. The interpretation also of the clause. 〈 in non-Latin alphabet 〉 Yea though it were sanctified this day in the vessel, is this; It is a small thing to say that it is lawful for us to eat these loaves taken from before the Lord, when we are hungry; for it would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel, (for the Table sanctifieth) it would be lawful to eat even this when another loaf is not present with you to give us, and we are so hunger bitten. And a little after, There is nothing which may hinder taking care of Life, beside Idolatry, Adultery and Murder.

These words do excellently agree with the force of our Savior's Argument, but with the genuine sense of that Clause, methinks, they do not well agree. I should, under correction, render it otherwise, only prefacing this before hand, That it is no improbable conjecture that David came to Nob either on the Sabbath itself, or when the Sabbath was but newly gone. For the shewbread was not to be eaten unless for one day and one night, that is, on the Sabbath and the going out of the Sabbath; David therefore came thither in the going out of the Sabbath. And now I render David's words thus, Women have been kept from us these three days, (so that there is no uncleanness with us from the touch of a menstruous woman) and the vessels of the young men were holy, even in the common way (that is, while we travelled in the common manner and journey) therefore much more are they holy, as to their vessels, this (Sabbath) day. And to this sense perhaps does that come. 〈 in non-Latin alphabet 〉 But there was there one of the Servants of Saul detained that day before the Lord. The reverence of the Sabbath had brought him to worship and as yet had detained him there.

VERS. V.

〈 in non-Latin alphabet 〉 The servile work which is done in the Holy things, is not servile. The same works which were done in the temple on other days, were done also on the Sabbath. And 〈 in non-Latin alphabet 〉 There is no Sabbatism at all in the Temple.

VERS. VIII.

I. HE opposed this very Argument against their cavils, before the Sanhedrin, Joh. V. When he was summoned into the Court, concerning his healing the paralytic man, on this very Sabbath, or on the Sabbath next before; he shows his dominion over the Sabbath, from this very thing, that he the Son was invested and honored with the same Authority, Power and Dignity, in respect of the Administration of the New Testament, as the Father was, in regard of the Old.

II. The care of the Sabbath lay upon the first Adam under a double Law, according to his double condition. 1. Before his fall, under the law of Nature written in his heart: under which he had kept the Sabbath, if he had remained innocent. And here it is not unworthy to be observed, that although the seventh day was not come before his fall, yet the institution of the Sabbath is mentioned before the history of his fall. 2. After his fall, under a positive law. For when he had sin'd on the sixth day, and the seventh came, he was not now bound under the bare Law of Nature, to celebrate it, but according as the condition of Adam was changed, and as the condition of the Sabbath was not a little changed also, a new and positive Law concerning the keeping the Sabbath was superinduced upon him. It will not be unpleasant to produce a few passages from the Jewish Masters, of that first Sabbath.

Circumcision saith R. Judah and the Sabbath, were before the Law. But how much backward before the Law? Hear Ba • l Turim: The Israelites were redeemed, saith he, out of Egypt, because they observed Circumcision and the Sabbath day. Yea and further backwards still: The inheritance of Jacob is promised to those that sanctify the Sabbath, because he sanctified the Sabbath himself Yea and more backwards yet, even to the beginning of the world. The first Psalm in the world was when Adams sin was forgiven: and when the Sabbath entered, he opened his mouth and uttered the Psalm of the Sabbath. So also the Targum upon the title of Psalm XCII. The Psalm, or Song, which Adam composed concerning the Sabbath day. Upon which Psalm, among other things thus Midras Tillin: What did God create the first day? Heaven and Earth. What the second? The Firmament, &c. What the seventh? The Sabbath. And since God had not created the Sabbath for servile works, for which he had created the other days of the week, therefore it is not said of that, as of the other days, And the evening was, and the morning was the seventh day. And a little after; Adam was created on the Eve of the Sabbath: the Sabbath entered when he had now sinned, and was his Advocate with God, &c.

Adam was created on the Sabbath Eve, that he might immediately be put under the Command, &c.

III. Since therefore the Sabbath was so instituted after the fall, and that by a Law and Condition, which had a regard to Christ now promised, and to the fall of man, the Sabbath could not but come under the power and dominion of the son of Man, that is, of the promised seed, to be ordered and disposed by him as he thought good, and as he should make provision, for his own honor and the benefit of Man.

VERS. X.

THESE are not so much the words of Inquirers, as Denyers. For these were their dicisions, in that Case, Let not those that are in health use physic on the Sabbath day, Let not him, that labors under a pain in his loins anoint the place affected with oil and vinegar: but with oil he may, so it be not oil of Roses, &c. He that hath the tooth ach, let him not swallow vinegar to spit it out again, but he may swallow it, so he swallow it down. He that hath a soar throat, let him not gargle it with oil: but he may swallow down the oil, whence, if he receive a cure, it is well. Let no man chew Mastich, or rub his teeth with spice for a cure; but if he do this, to make his mouth sweet, it is allowed. They do not put wine into a sore eye. They do not apply fomentations or oyls to the place affected, &c. All which things, however they were not applicable to the cure wrought by Christ, (with a word only) yet they afforded them an occasion of cavilling; who indeed were sworn together, thus to quarrel him; that Canon affording them a further pretence, This certainly obtains, that whatsoever was possible to be done on the Sabbath Eve, driveth not away the Sabbath. To which sense he speaks, Luke, XIII. 14.

Let the Reader see, if he be at leisure, what diseases they judge dangerous, and what physic is to be used on the Sabbath.

VERS. XI.

IT was a Canon, 〈 in non-Latin alphabet 〉 We must take a tender care of the goods of an Israelite. Hence,

If a beast fall into a ditch, or into a pool of waters, let (the owner) bring him food, in that place, if he can: but if he cannot, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up, &c.

If a beast, or his foal, fall into a ditch on a holy day, R. Lazar saith, Let him lift up the forms, to kill him, and let him kill him: but let him give fodder to the other, lest he die in that place. R. Joshua saith, Let him lift up the former, with the intention of killing him, although he kill him not: let him lift up the other also, although it be not in his mind to kill him.

VERS. XVI.

BUT this, not that he refused to heal the sick, nor only to shun popular applause; but because he would keep himself hid from those, who would not acknowledge him. This prohibition tends the same way, as his preaching by Parables did, Mat. XIII. 13. I speak to them by parables, because seeing they see not. He would not be known by them, who would not know him.

VERS. XX.

THESE words are to be applied, as appears by those that went before, to our Savior's silent transaction of his own affairs, without hunting after applause, the noise of boasting, or the loud reports of fame. He shall not make so great a noise as is made from the breaking of a reed now already bruised, and half broken, or from the hissing of smoking flax only, when water is thrown upon it. How far different is the Messias thus described from the Messias of the expectation of the Jews! And yet it appears sufficiently that Isaiah, from whom these words are taken, spake of the Messias, and the Jews confess it.

The Hebrew and LXX in Isaiah, read it thus, He shall bring forth judgment unto truth. The words in both places mean thus much, That Christ should make no sound in the world, or noise of pomp, or applause, or state, but should manage his affairs in humility, silence, poverty and patience, both while he himself was on earth, and by his Apostles, after his Ascension, laboring under contempt, poverty and persecution; but at last he should bring forth judgment to victory, that is, that he should break forth and show himself a judge, avenger and conqueror against that most wicked Nation of the Jews, from whom both he and his suffered such things; and then also he sent forth judgment unto truth, and asserted himself the true Messias, and the Son of God, before the eyes of all; and confirmed the truth of the Gospel, by avenging his cause upon his enemies, in a manner so conspicuous and so dreadful. And hence it is that that sending forth and execution of judgment against that Nation, is almost always called in the New Testament, his coming in Glory When Christ and his Kingdom had so long lain hid under the veil of humility, and the cloud of persecution; at last he brake forth a revenger, and cut off that persecuting Nation, and shown himself a conqueror, before the eyes of all, both Jews and Gentiles. Let it be observed in the Text before us, how after the mention of that judgment and victory, (against the Jews ) presently follows, And in his Name shall the Gentiles trust.

VERS. XXIV.

FOR the searching out the sense of this horrid blasphemy, these things are worthy observing:

I. Among the Jews, it was held, in a manner, for a matter of Religion, to reproach Idols, and to give them odious names.

R. Akibah saith, Idolatry pollutes, as a menstruous woman pollutes: as it is said, Thou shalt cast away the ( Idol ) as something that is menstruous, and thou shalt say to it, Get thee hence, ( • sai. XXX. 22.) R. Lazar saith, Thou shalt say to it, Get thee hence: That which they call the face of God, let them call the face of a dog. That which they call 〈 in non-Latin alphabet 〉 the fountain of a • up, let them call 〈 in non-Latin alphabet 〉 the fountain of To • l, (or of Flailes) that which they call 〈 in non-Latin alphabet 〉 fortune, let them call 〈 in non-Latin alphabet 〉 a stink, &c. That Town which sometimes was called Bethel, was afterwards called Bethaven. See also the Tract Schabbath, where these same words are.

〈 in non-Latin alphabet 〉 All jeering is forbidden, except the jeering of Idolatry. This also is repeated in the Tract Megillah. Where this is added, It is lawful for a Jew to say to a C •• hite 〈 in non-Latin alphabet 〉 Take you Idol, and put it under your buttocks.

II. Among the ignominious names bestowed upon Idols, the general and common one was 〈 in non-Latin alphabet 〉 Zebul, dung, or, a dunghill. Even to them who have stretched out their hands, 〈 in non-Latin alphabet 〉 in a dunghill, (that is, in an Idol-Temple, or in Idolatry) there is hope. Thou • anst not bring them (into the Church) because they have stretched forth their hands 〈 in non-Latin alphabet 〉 In a dunghill. But yet you cannot reject them, because they have repented. And a little after. 〈 in non-Latin alphabet 〉 He that sees them dunging, (that is, sacrificing) to an Idol, let him say, Cursed be he that sacrifices to a strange God.

Let them therefore, who dare form this word in Matthew, into Beelzebu • . I • m so far from doubting, that the Pharisees pronounced the word Beelzebul, and that Matthew so wrote it, that I doubt not but the sense fails, if it be writ otherwise.

III. Very many names of evil spirits or devils occur in the Talmudists, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest▪ and as it were the Prince of the rest, who ruled over the Idols, and by whom Oracles and Miracles were given forth, among the Heathens and Idolaters. And they were of this opinion for this reason, because they held Idolatry above all other things chiefly wicked and abominable, and to be the Prince and head of evil. This Demon they called 〈 in non-Latin alphabet 〉 Baal-zebul, not so much by a proper name, as by one more general and common; as much as to say, the Lord of Idolatry: the worst devil, and the worst thing: and they called him the Prince of devils, because Idolatry is the Prince (or chief) of wickedness.

We meet with a story, where mention is made of 〈 in non-Latin alphabet 〉 The Prince of spirits. Whether it be in this sense, let the Reader consult and judge. Also in the Aruch we meet with these words, 〈 in non-Latin alphabet 〉 The Demon Asmodeus, the Prince of spirits.

IV. The Talmudists being taught by these their Fathers, do give out (horribly blaspheming) That Jesus of Nazareth our Lord was a Magician, a broacher of strange and wicked worship, and one that did Miracles by the power of the Devil, to beget his worship the greater belief and honor.

Ben 〈 in non-Latin alphabet 〉 Satda brought Magic out of Egypt, by cuttings, which he had made in his flesh. By 〈 in non-Latin alphabet 〉 Ben Satda they understand Jesus of Nazareth, as we have said before; whom they dishonor by that name, that they might by one word, and in one breath, reproach him and his Mother together. For 〈 in non-Latin alphabet 〉 Satda, or, S • ada sounds as much as an Adulterous wife, which the Gemara shows after a few lines, 〈 in non-Latin alphabet 〉 She went aside from her husband. They seign that Jesus travelled with Joshua ben Perachiah into Egypt, when the said Joshua fled from the anger and sword of Janneus the King; (which we have mentioned at the second Chapter) and that he brought thence Magical witch • rafts with him; but under the cutting of his flesh, that he might not be taken by the Egyptian Magicians, who strictly examined all that went out of that land, that none should transport their Magi • k Art into another land. And in that place they add these horrid words, 〈 in non-Latin alphabet 〉 Jesus practiced Magic, and deceived, and drove Israel to Idolatry. Those whelps bark, as they were taught by these dogs.

To this therefore does this blasphemy of the Pharisees come; as if they should say, He casts out Devils indeed, but he doth this by the help of the Devil, the Lord of Idols, that dwells in him; by him that is the worst of all Devils, who favors him and helps him, because it is his ambition to drive the people from the worship of the true God to strange worship.

VERS. XXV.

BEhold, O Pharisee, a sign of the true Messias, for a sign you would have. He smells out a wicked man.

It is written of Messias, The Spirit of the Lord shall rest upon him, 〈 in non-Latin alphabet 〉 and shall make him smell in the fear of the Lord. Rabba said, He shall smell and judge, as it is said, He shall not judge by the sight of his eyes, &c. Ben Cozba reigned two years and a half, and said to the Rabbins, I am the Messias: They said to him, It is written of Messias that he shall smell and judge. (The Gloss is, He shall smell of the Man, and shall judge and know whether he be guilty.) Let us see whether thou canst smell and judge. And when they saw that he could not smell and judge they slew him.

VERS. XXVII.

BY your Children, Christ seems to understand some disciples of the Pharisees; that is, some of the Jews, who using Exorcisms, seemed to cast out Devils, such as they, 〈1 page duplicate〉 〈1 page duplicate〉 Act. XIX. 13. and yet they said not to them, Ye cast out Devils by Beelzebul. It is worthy marking, that Christ presently saith, If I by the Spirit of God cast out Devils, then the Kingdom of God is come among you. For what else does this speak, than that Christ was the first who should cast out Devils? (which was an undoubted sign to them that the Kingdom of Heaven was now come.) But that which was performed by them by Exorcisms, was not so much a casting out of Devils, as a delusion of the people; since Satan would not cast out Satan, but by compact with himself, and with his company, he seemed to be cast out, that he might the more deceive.

The sense therefore of Christ's words comes to this, That your Disciples cast out Devils, ye attribute not to Beelzebul, no, nor to Magic; but ye applaud the work when it is done by them: They therefore may in this matter be your judges, that you pronounce these words of my actions out of the rankness and venom of your minds.

In the Gloss mention is made of a Devil cast out by a Jew at Rome.

VERS. XXXII.

THEY that endeavor hence to prove the remission of some sins after death, seem little to understand to what Christ had respect, when he spake these words. Weigh well this common and most known doctrine of the Jewish Schools, and judge.

He that transgresses an affirmative precept, if he presently repent, is not moved, until the Lord pardon him. And of such, it is said, Be ye converted, O backsliding Children, and I will heal your backslidings. He that transgresses a Negative precept and repents, his repentance suspends judgment, and the day of expiation expiates him, as it is said, This day shall all your uncleannesses be expiated to you. He that transgresses to cutting off, (by the stroke of God) or to death by the Sanhedrin, and repents, repentance and the day of expiation do suspend judgment, and the strokes that are laid upon him wipe off sin, as it is said, And I will visit their transgression with a rod, and their iniquity with scourges: But he by whom the Name of God is profaned, (or blasphemed) repentance is of no avail to him, to suspend judgment, nor the day of expiation to expiate it, nor scourges (or corrections inflicted) to wipe it off, but all suspend judgment, and death wipes it off. Thus the Babylonian Gemara writes: but the Jerusalem thus, Repentance and the day of expiation expiate as to the third part, and corrections, as to the third part, and death wipes it off: as it is said, And your iniquities shall not be expiated to you until ye die. 〈 in non-Latin alphabet 〉 Behold we learn that death wipes off. Note this, which Christ contradicts, concerning Blasphemy against the Holy Ghost, It shall not be forgiven, saith he, neither in this world, nor in the world to come; that is, neither before death, nor as you dream, by death.

I. Some phrases were received into common use, by which in common speech they opposed the Heresy of the Sadducees, who denied Immortality. Of that sort were 〈 in non-Latin alphabet 〉 , The world to come. 〈 in non-Latin alphabet 〉 , Paradise. 〈 in non-Latin alphabet 〉 , Hell, &c.

At the end of all the prayers in the Temple, (as we observed before) they said 〈 in non-Latin alphabet 〉 forever. But when the Heretics brake in and said, There was no Age but one, it was appointed to be said 〈 in non-Latin alphabet 〉 For ever and ever.

This distinction of 〈 in non-Latin alphabet 〉 This world, and of 〈 in non-Latin alphabet 〉 The world to come, you may find almost in every page of the Rabbins.

The Lord recompense thee a good reward for this thy good work, 〈 in non-Latin alphabet 〉 in this world, and let thy reward be perfected, 〈 in non-Latin alphabet 〉 in the world to come.

It (that is the History of the Creation and of the Bible) begins therefore with the letter Beth, (in the word 〈 in non-Latin alphabet 〉 Bereshith) because two worlds were created, this world, and a world to come.

II. 〈 in non-Latin alphabet 〉 The world to come, hints two things especially, (of which see Rambam ) 1. The times of the Messias: Be mindful of the day wherein thou camest out of Egypt, all the days of thy life. The wise men say, By the days of thy life, is intimated this world: By all the days of thy life, The days of the Messias are superinduced. In this sense the Apostle seems to speak, Heb. II. 5. and VI. 5. 2. The state after death, 〈 in non-Latin alphabet 〉 The world to come is, when a man is departed out of this world.

VERS. XXXIX.

I. THEIR Schools also confessed, that signs and miracles were not to be expected but by a fit generation.

The Elders being once assembled at Jericho, the Bath Kol went forth, and said, There is one among you who is fit to have the Holy Ghost dwell upon him, 〈 in non-Latin alphabet 〉 But that (this) generation is not fit. They fix their eyes upon Hillel the Elder. The Elders being assembled again in 〈 in non-Latin alphabet 〉 , an upper room, in Jabneh, Bath Kol came forth and said, There is one among you who is fit to have the Holy Spirit dwell upon him, 〈 in non-Latin alphabet 〉 But that the Generation is not fit. They cast their eyes upon Samuel the Little.

II. That generation by which, and in which the Lord of Life was Crucified, lay, and that deservedly, under an ill report, for their great wickedness above all other, from the beginning of the world until that day. Whence that of the Prophet, Who shall declare his generation? Isaiah. LIII. 2. that is, his generation, ( viz. that generation in which he should live) should proceed to that degree of impiety and wickedness, that it should surpass all expression and history. We have observed before how the Talmudists themselves confess, that that Generation in which the Messias should come, should exceed all other Ages, in all kinds of amazing wickedness.

III. That Nation and Generation might be called Adulterous literally, for what else I beseech you was their irreligious Polygamy than continual Adultery? And what else was their ordinary practice of divorcing their wives, no less irreligious according to every man's foolish or naughty will?

VERS. XXXIX.

HERE and elsewhere, while he gives them the sign of Jonah, he does not barely speak of the Miracle done upon him, which was to be equalled in the Son of Man, but girds them with a silent check; instructing them thus much, that the Gentiles were to be converted by him, after his return out of the bowels of the earth, as Heathen Nineveh was converted, after Jonah was restored out of the belly of the Whale. Than which doctrine scarce anything bit that Nation more sharply▪

VERS. XL.

I. THE Jewish Writers extend that memorable station of the unmoving Sun at Joshua's Prayer, to six and thirty hours; for so Kimchi upon that place, According to more exact interpretation, The Sun and Moon stood still for six and thrity hours: For when the fight was on the Eve of the Sabbath, Joshua feared lest the Israelites might break the Sabbath; therefore he spread abroad his hands, that the Sun might stand still on the sixth day, according to the measure of the day of the Sabbath, and the Moon, according to the measure of the night of the Sabbath, and of the going out of the Sabbath, which amounts to six and thirty hours.

II. If you number the hours that passed from our Savior's giving up the Ghost upon the Cross to his Resurrection, you shall find almost the same number of hours; and yet that space is called by him three days and three nights, when as two nights only came between and only one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Je • ish Schools, and their computation. Weigh well that which is disputed in the Tract Schabbath, concerning the uncleanness of a woman for three days; where many things are discussed by the Gemarists, concerning the computation of this space of three days. Among other things these words occur, R. Ishmael saith, 〈 in non-Latin alphabet 〉 Sometimes it contains four 〈 in non-Latin alphabet 〉 Onoth, sometimes five, sometimes six. But how much is the space of 〈 in non-Latin alphabet 〉 an Onah? R. Jochanan saith, Either a day or a night. And so also the Jerusalem Talmud; a R. Akiba fixed a day for an Onah, and a night for an Onah: But the Tradition is, That R. Eliazar ben Azariah said, 〈 in non-Latin alphabet 〉 a Day and a night make an Onah, and a part of an Onah is as the whole. And a little after, 〈 in non-Latin alphabet 〉 R. Ishmael computed a part of the Onah for the whole.

It is not easy to translate the word 〈 in non-Latin alphabet 〉 Onah into good Latin: For to some it is the same with the half of a natural day; to some it is all one with 〈 in non-Latin alphabet 〉 , a whole natural day. According to the first sense, we may observe from the words of R. Ishmael, that sometimes four 〈 in non-Latin alphabet 〉 Onoth, or Halves of a natural day may be accounted for three days: And that they also are so numbered that one part or the other of those halves may be accounted for an whole. Compare the latter sense with the words of our Savior which are now before us. A day and a night (saith the Tradition) make an Onah, and a part of an Onah is as the whole. Therefore Christ may truly be said to have been in his Grave three Onath, or 〈 in non-Latin alphabet 〉 , Three natural days, (when yet the greatest part of the first day was wanting, and the night altogether, and the greatest part by far of the third day also) the consent of the Schools and Dialect of the Nation agreeing thereunto. For, The least part of the Onah concluded the whole. So that according to this Idiom, that diminutive part of the third day upon which Christ arose may be computed for the whole day, and the night following it.

VERS. XLV.

THESE words foretell a dreadful Apostasy in that Nation and Generation.

I. It is something difficult so to suit all things in the Parable aforegoing, that they may agree with one another: 1. You can hardly understand it of unclean spirits cast out of men by Christ, when through the whole Evangelic History, there is not the least shadow of probability that any Devil cast out by him did return again into him out of whom he had been cast. 2. Therefore our Savior seems to allude to the casting out of Devils by Exorcisms: which art, as the Jews were well instructed in, so in practicing it, there was need of dextrous deceits and collusions. 3. For it is scarcely credible that the Devil in truth finds less rest in dry places than in wet: But it is credible that those Diabolical Artists have found out such kind of figments, for the honor and fame of their Art. For, 4. It would be ridiculous to think that they could by their Exorcisms cast out a Devil out of a man into whom he had been sent by God. They might indeed by a Compact with the Devil procure some lucid intervals to the possessed, so that the inhabiting Demon might deal gently with him for some time, and not disturb the man: But the Demoniacal heats came back again at last, and the former outrages returned. Therefore here there was need of deceits well put together, that so provision might the better be made for the honor of the Exorcistical Art; as that the Devil being sent away into dry and wast places, could not find any rest, that he could not, that he would not always wander about here and there alone by himself without rest; that he therefore returned into his old mansion which he had formerly found so well fitted and prepared for him, &c.

Therefore these words seem to have been spoken by our Savior according to the capacity of the common people, or rather according to the deceit put upon them, more than according to the reality or truth of the thing itself; taking a parable from something commonly believed and entertained, that he might express the thing which he propounded more plainly and familiarly.

II. But however it was, whether those things were true indeed, or only believed and conceived so, by a most apt and open comparison is shewn, that the Devil was first cast out of the Jewish Nation by the Gospel, and then seeking for a seat and rest among the Gentiles, and not finding it, the Gospel everywhere vexing him, came back into the Jewish Nation again, fixed his seat there, and possessed it much more than he had done before. The truth of this thing appears in that fearful Apostasy of an infinite multitude of Jews who received the Gospel, and most wickedly revolted from it afterwards; concerning which the New Testament speaks in abundance of places.

VERS. I.

THE time is determined by Luke in these words, 〈 in non-Latin alphabet 〉 , that is, on the Sabbath from the second-first.

I. Provision was made by the divine Law, that the sheaf of first fruits should be offered, on the second day of the Passover week, Levite. XXIII. 10, 11. 〈 in non-Latin alphabet 〉 On the morrow after the Sabbath, the Priest shall shake (or, wave ) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first day of the Passover week, which was a Sabbatic day, Exod. XII. 16. Levite. XXIII. 7. Hence the Seventy 〈 in non-Latin alphabet 〉 , The morrow of the first day; the Chaldee, 〈 in non-Latin alphabet 〉 After the Holy day. The Rabbins Solomon and Menachen, 〈 in non-Latin alphabet 〉 On the morrow, after the first day of the Passover feast: of which mention had been made, in the verses foregoing.

II. But now, from that second day of the Passover Solemnity, wherein the sheaf was offered, were numbered seven weeks to Pentecost. For, the day of the Sheaf; and the day of Pentecost did mutually respect each other. For on this second day of the Passover, the Offering of the Sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to put in the sickle into the standing corn. Now the offering of the first fruit loaves on the day of Pentecost, (Levite. XXIII. 15, 16, 17. ) did respect the giving of thanks for the finishing, and inning of barley harvest. Therefore, in regard of this relation, these two Solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended; this depended on that, and was numbered seven weeks after it. Therefore the computation of the time coming between could not but carry with it the memory of that second day of the Passover week; and hence Pentecost is called the Feast of weeks, Deut. XVI. 10. The true calculation of the time between could not otherwise be retained, as to Sabbaths, than by numbering thus, this is 〈 in non-Latin alphabet 〉 , The first Sabbath after the second day of the Passover. This is 〈 in non-Latin alphabet 〉 , The second Sabbath after that second day: And so of the rest. In the Jerusalem Talmud, the word 〈 in non-Latin alphabet 〉 The Sabbath 〈 in non-Latin alphabet 〉 , Of the first marriage, is a composition not very unlike.

When they numbered by days, , and not by weeks, the calculation began on the day of the Sheaf. A great number of certain Scholars died, between the Passover and Pentecost, by reason of mutual respect not given to one another. There is a place, where it is said, that they died fifteen days before Pentecost, that is, thirty three days after the Sheaf.

At the end of the Midras of Samuel, which I have, it is thus concluded, This work was finished the three and thirtieth day after the Sheaf.

III. Therefore, by this word, 〈 in non-Latin alphabet 〉 , The second-first added by St. Luke, is shewn, First, That this first Sabbath was after the second day of the Passover: and so, according to the Order of the Evangelic History, either that very Sabbath, wherein the paralytic man was healed at the pool of Bethesda, John V. or the Sabbath next after it. Secondly, That these ears of corn plucked by the disciples, were of barley: How far (alas!) from those dainties, wherewith the Jews are wont to junket, not out of custom only, but out of Religion also! Hear their Gloss, savouring of the kitchen and the dish, upon that of the Prophet Isaiah, Chap. LVIII. 13. Thou shalt call the Sabbath a delight. It is forbidden, say they, to fast on the Sabbath, but on the contrary, men are bound to delight themselves with meat and drink. For we must live more delicately on the Sabbath than on other days: and he is highly to be commended who provides the most delicious junkets against that day. We must eat thrice on the Sabbath, and all men are to be admonished of it. And even the poor themselves who live on Alms, let them eat thrice on the Sabbath. For he that feasts thrice on the Sabbath shall be delivered from the calamities of the Messias, from the judgment of Hell, and from the war of Gog and Magog. Whose God is their Belly, Philip. III. 19.

IV. But was the standing corn ripe, at the feast of the Passover? I answer,

1. The seeds-time of Barley was presently after the middle of the month Marheshvan, that is, about the beginning of our November. He heard that the seed sown, at the first rain, was destroyed by hail: he went and sowed at the second rain, &c. and when the seed of all others perished with the hail, his seed perished not. Upon which words the Gloss writes thus, The first rain was the seventeenth day of the Month Marheshvan: The second rain the three and twentieth day of the same Month; and the third was in the beginning of the month Chisleu; when therefore the rain came down, that, which was sown at the first rain was now become somewhat stiff, and so, it was broken by the hail; but that which was sown at the second rain, by reason of its tenderness, was not broken, &c. Therefore the Barly was sown at the coming in of the winter, and growing by the mildness of the weather, in winter, when the Passover came in, it became ripe: So that from that time (the Sheaf being then offered) Barley harvest took its beginning.

2. But if, when the just time of the Passover was come, the Barley were not ripe, the intercalary Month was added to that year, and they waited until it ripened. For, for three things they intercalated the year, for the Equinox, for the new corn, and for the fruit of the trees. For the Elders of the Sanhedrin do compute and observe, if the Vernal Equinox will fall out on the sixteenth day of the Month Nisan, or beyond that, then they intercalate that year, and they make that Nisan the second Adar: So that the Passover might happen at the time of new corn: Or if they observe that there is no new corn, and that the trees sprouted not, when they were wont to sprout, then they intercalate the year, &c.

You have an example of this thing. Rabban Gamaliel to the Elders of the great Sanhedrin, our Brethren in Judea and Galilee, &c. Health. Be it known unto you, that since the Lambs are too young, and the doves are not fledged, and there is no young corn, we have thought good to add thirty days to this year, &c.

The Custom of the Nation, as yet, had held them fasting, which suffered none, unless he were sick, to taste anything on the Sabbath, before the morning Prayers of the Synagogue were done. And on common days also, and that in the afternoon provision was made by the Canons. That none returning home from his work in the evening, either eat, or drink, or sleep, before he had said his prayers in the Synagogue.

Of the public or private ways that lay by the corn fields, let him, that is at leisure, read Peah, Chap. II.

VERS. II.

THEY do not contend about the thing itself, because it was lawful, Deut. XXIII. 25. but about the thing done on the Sabbath. Concerning which the Fathers of the Traditions write thus. 〈 in non-Latin alphabet 〉 He that reaps on the Sabbath, though never so little, is guilty. And to pluck the ears of corn is a kind of reaping, and whosoever plucks anything from the springing of his own fruit is guilty, under the name of a Reaper. But under what guilt were they held? he had said this before, at the beginning of Chap. VII. in these words, The works, whereby a man is guilty of stoning and cutting off, if he do them presumptuously: but if ignorantly, he is bound to bring a sacrifice for sin, 〈 in non-Latin alphabet 〉 Are either primitive or derivative. Of primitive, or of the general kinds of works, are nine and thirty reckoned, To plow, to sow, to reap, to gather the Sheaves, to thresh, to sift, to grind, to bake, &c. to shear sheep, to dy wool, &c. 〈 in non-Latin alphabet 〉 The derivative works, or the particulars of those generals are such as are of the same rank and likeness with them. For example, digging is of the same kind with plowing; chopping of herbs is of the same rank with grinding: and plucking the ears of corn is of the same nature with reaping. Our Savior therefore, pleaded the Cause of the Disciples, so much the more eagerly, because now their lives were in danger: for the Canons of the Scribes adjudged them to stoning, for what they had done, if so be it could be proved that they had done it presumptously. From hence therefore, he begins their defense, that this was done by the Disciples, out of necessity, hunger compelling them, not out of any contempt of the Laws.

VERS. III.

FOR those words of Ahimelech are to be understood comparatively, Wherefore art thou alone, and no man with thee? that is, comparatively to that noble train wherewith thou wast wont to go attended, and which becomes the Captain General of Israel. David came to Nob, not as one that fled, but as one that come to inquire at the Oracle, concerning the event of War, unto which he pretended to come by the Kings command. Dissembling therefore that he hastened to the war, or to expedite some warlike design, he dissembles likewise, that he sent his Army to a certain place, and that he had turned aside thither to worship God, and to inquire of the event; that he had brought but a very few of his most trusty servants along with him, for whom being an hungered he asketh a few loaves.

Here hearken to Kimchi producing the opinion of the Ancients concerning this story, in these words: Our Rabbins of blessed memory say, that he gave him the Shew bread, &c. The interpretation also of the clause. 〈 in non-Latin alphabet 〉 Yea though it were sanctified this day in the vessel, is this; It is a small thing to say that it is lawful for us to eat these loaves taken from before the Lord, when we are hungry; for it would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel, (for the Table sanctifieth) it would be lawful to eat even this when another loaf is not present with you to give us, and we are so hunger bitten. And a little after, There is nothing which may hinder taking care of Life, beside Idolatry, Adultery and Murder.

These words do excellently agree with the force of our Savior's Argument, but with the genuine sense of that Clause, methinks, they do not well agree. I should, under correction, render it otherwise, only prefacing this before hand, That it is no improbable conjecture that David came to Nob either on the Sabbath itself, or when the Sabbath was but newly gone. For the shewbread was not to be eaten unless for one day and one night, that is, on the Sabbath and the going out of the Sabbath; David therefore came thither in the going out of the Sabbath. And now I render David's words thus, Women have been kept from us these three days, (so that there is no uncleanness with us from the touch of a menstruous woman) and the vessels of the young men were holy, even in the common way (that is, while we travelled in the common manner and journey) therefore much more are they holy, as to their vessels, this (Sabbath) day. And to this sense perhaps does that come. 〈 in non-Latin alphabet 〉 But there was there one of the Servants of Saul detained that day before the Lord. The reverence of the Sabbath had brought him to worship and as yet had detained him there.

VERS. V.

〈 in non-Latin alphabet 〉 The servile work which is done in the Holy things, is not servile. The same works which were done in the temple on other days, were done also on the Sabbath. And 〈 in non-Latin alphabet 〉 There is no Sabbatism at all in the Temple.

VERS. VIII.

I. HE opposed this very Argument against their cavils, before the Sanhedrin, Joh. V. When he was summoned into the Court, concerning his healing the paralytic man, on this very Sabbath, or on the Sabbath next before; he shows his dominion over the Sabbath, from this very thing, that he the Son was invested and honored with the same Authority, Power and Dignity, in respect of the Administration of the New Testament, as the Father was, in regard of the Old.

II. The care of the Sabbath lay upon the first Adam under a double Law, according to his double condition. 1. Before his fall, under the law of Nature written in his heart: under which he had kept the Sabbath, if he had remained innocent. And here it is not unworthy to be observed, that although the seventh day was not come before his fall, yet the institution of the Sabbath is mentioned before the history of his fall. 2. After his fall, under a positive law. For when he had sin'd on the sixth day, and the seventh came, he was not now bound under the bare Law of Nature, to celebrate it, but according as the condition of Adam was changed, and as the condition of the Sabbath was not a little changed also, a new and positive Law concerning the keeping the Sabbath was superinduced upon him. It will not be unpleasant to produce a few passages from the Jewish Masters, of that first Sabbath.

Circumcision saith R. Judah and the Sabbath, were before the Law. But how much backward before the Law? Hear Ba • l Turim: The Israelites were redeemed, saith he, out of Egypt, because they observed Circumcision and the Sabbath day. Yea and further backwards still: The inheritance of Jacob is promised to those that sanctify the Sabbath, because he sanctified the Sabbath himself Yea and more backwards yet, even to the beginning of the world. The first Psalm in the world was when Adams sin was forgiven: and when the Sabbath entered, he opened his mouth and uttered the Psalm of the Sabbath. So also the Targum upon the title of Psalm XCII. The Psalm, or Song, which Adam composed concerning the Sabbath day. Upon which Psalm, among other things thus Midras Tillin: What did God create the first day? Heaven and Earth. What the second? The Firmament, &c. What the seventh? The Sabbath. And since God had not created the Sabbath for servile works, for which he had created the other days of the week, therefore it is not said of that, as of the other days, And the evening was, and the morning was the seventh day. And a little after; Adam was created on the Eve of the Sabbath: the Sabbath entered when he had now sinned, and was his Advocate with God, &c.

Adam was created on the Sabbath Eve, that he might immediately be put under the Command, &c.

III. Since therefore the Sabbath was so instituted after the fall, and that by a Law and Condition, which had a regard to Christ now promised, and to the fall of man, the Sabbath could not but come under the power and dominion of the son of Man, that is, of the promised seed, to be ordered and disposed by him as he thought good, and as he should make provision, for his own honor and the benefit of Man.

VERS. X.

THESE are not so much the words of Inquirers, as Denyers. For these were their dicisions, in that Case, Let not those that are in health use physic on the Sabbath day, Let not him, that labors under a pain in his loins anoint the place affected with oil and vinegar: but with oil he may, so it be not oil of Roses, &c. He that hath the tooth ach, let him not swallow vinegar to spit it out again, but he may swallow it, so he swallow it down. He that hath a soar throat, let him not gargle it with oil: but he may swallow down the oil, whence, if he receive a cure, it is well. Let no man chew Mastich, or rub his teeth with spice for a cure; but if he do this, to make his mouth sweet, it is allowed. They do not put wine into a sore eye. They do not apply fomentations or oyls to the place affected, &c. All which things, however they were not applicable to the cure wrought by Christ, (with a word only) yet they afforded them an occasion of cavilling; who indeed were sworn together, thus to quarrel him; that Canon affording them a further pretence, This certainly obtains, that whatsoever was possible to be done on the Sabbath Eve, driveth not away the Sabbath. To which sense he speaks, Luke, XIII. 14.

Let the Reader see, if he be at leisure, what diseases they judge dangerous, and what physic is to be used on the Sabbath.

VERS. XI.

IT was a Canon, 〈 in non-Latin alphabet 〉 We must take a tender care of the goods of an Israelite. Hence,

If a beast fall into a ditch, or into a pool of waters, let (the owner) bring him food, in that place, if he can: but if he cannot, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up, &c.

If a beast, or his foal, fall into a ditch on a holy day, R. Lazar saith, Let him lift up the forms, to kill him, and let him kill him: but let him give fodder to the other, lest he die in that place. R. Joshua saith, Let him lift up the former, with the intention of killing him, although he kill him not: let him lift up the other also, although it be not in his mind to kill him.

VERS. XVI.

BUT this, not that he refused to heal the sick, nor only to shun popular applause; but because he would keep himself hid from those, who would not acknowledge him. This prohibition tends the same way, as his preaching by Parables did, Mat. XIII. 13. I speak to them by parables, because seeing they see not. He would not be known by them, who would not know him.

VERS. XX.

THESE words are to be applied, as appears by those that went before, to our Savior's silent transaction of his own affairs, without hunting after applause, the noise of boasting, or the loud reports of fame. He shall not make so great a noise as is made from the breaking of a reed now already bruised, and half broken, or from the hissing of smoking flax only, when water is thrown upon it. How far different is the Messias thus described from the Messias of the expectation of the Jews! And yet it appears sufficiently that Isaiah, from whom these words are taken, spake of the Messias, and the Jews confess it.

The Hebrew and LXX in Isaiah, read it thus, He shall bring forth judgment unto truth. The words in both places mean thus much, That Christ should make no sound in the world, or noise of pomp, or applause, or state, but should manage his affairs in humility, silence, poverty and patience, both while he himself was on earth, and by his Apostles, after his Ascension, laboring under contempt, poverty and persecution; but at last he should bring forth judgment to victory, that is, that he should break forth and show himself a judge, avenger and conqueror against that most wicked Nation of the Jews, from whom both he and his suffered such things; and then also he sent forth judgment unto truth, and asserted himself the true Messias, and the Son of God, before the eyes of all; and confirmed the truth of the Gospel, by avenging his cause upon his enemies, in a manner so conspicuous and so dreadful. And hence it is that that sending forth and execution of judgment against that Nation, is almost always called in the New Testament, his coming in Glory When Christ and his Kingdom had so long lain hid under the veil of humility, and the cloud of persecution; at last he brake forth a revenger, and cut off that persecuting Nation, and shown himself a conqueror, before the eyes of all, both Jews and Gentiles. Let it be observed in the Text before us, how after the mention of that judgment and victory, (against the Jews ) presently follows, And in his Name shall the Gentiles trust.

VERS. XXIV.

FOR the searching out the sense of this horrid blasphemy, these things are worthy observing:

I. Among the Jews, it was held, in a manner, for a matter of Religion, to reproach Idols, and to give them odious names.

R. Akibah saith, Idolatry pollutes, as a menstruous woman pollutes: as it is said, Thou shalt cast away the ( Idol ) as something that is menstruous, and thou shalt say to it, Get thee hence, ( • sai. XXX. 22.) R. Lazar saith, Thou shalt say to it, Get thee hence: That which they call the face of God, let them call the face of a dog. That which they call 〈 in non-Latin alphabet 〉 the fountain of a • up, let them call 〈 in non-Latin alphabet 〉 the fountain of To • l, (or of Flailes) that which they call 〈 in non-Latin alphabet 〉 fortune, let them call 〈 in non-Latin alphabet 〉 a stink, &c. That Town which sometimes was called Bethel, was afterwards called Bethaven. See also the Tract Schabbath, where these same words are.

〈 in non-Latin alphabet 〉 All jeering is forbidden, except the jeering of Idolatry. This also is repeated in the Tract Megillah. Where this is added, It is lawful for a Jew to say to a C •• hite 〈 in non-Latin alphabet 〉 Take you Idol, and put it under your buttocks.

II. Among the ignominious names bestowed upon Idols, the general and common one was 〈 in non-Latin alphabet 〉 Zebul, dung, or, a dunghill. Even to them who have stretched out their hands, 〈 in non-Latin alphabet 〉 in a dunghill, (that is, in an Idol-Temple, or in Idolatry) there is hope. Thou • anst not bring them (into the Church) because they have stretched forth their hands 〈 in non-Latin alphabet 〉 In a dunghill. But yet you cannot reject them, because they have repented. And a little after. 〈 in non-Latin alphabet 〉 He that sees them dunging, (that is, sacrificing) to an Idol, let him say, Cursed be he that sacrifices to a strange God.

Let them therefore, who dare form this word in Matthew, into Beelzebu • . I • m so far from doubting, that the Pharisees pronounced the word Beelzebul, and that Matthew so wrote it, that I doubt not but the sense fails, if it be writ otherwise.

III. Very many names of evil spirits or devils occur in the Talmudists, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest▪ and as it were the Prince of the rest, who ruled over the Idols, and by whom Oracles and Miracles were given forth, among the Heathens and Idolaters. And they were of this opinion for this reason, because they held Idolatry above all other things chiefly wicked and abominable, and to be the Prince and head of evil. This Demon they called 〈 in non-Latin alphabet 〉 Baal-zebul, not so much by a proper name, as by one more general and common; as much as to say, the Lord of Idolatry: the worst devil, and the worst thing: and they called him the Prince of devils, because Idolatry is the Prince (or chief) of wickedness.

We meet with a story, where mention is made of 〈 in non-Latin alphabet 〉 The Prince of spirits. Whether it be in this sense, let the Reader consult and judge. Also in the Aruch we meet with these words, 〈 in non-Latin alphabet 〉 The Demon Asmodeus, the Prince of spirits.

IV. The Talmudists being taught by these their Fathers, do give out (horribly blaspheming) That Jesus of Nazareth our Lord was a Magician, a broacher of strange and wicked worship, and one that did Miracles by the power of the Devil, to beget his worship the greater belief and honor.

Ben 〈 in non-Latin alphabet 〉 Satda brought Magic out of Egypt, by cuttings, which he had made in his flesh. By 〈 in non-Latin alphabet 〉 Ben Satda they understand Jesus of Nazareth, as we have said before; whom they dishonor by that name, that they might by one word, and in one breath, reproach him and his Mother together. For 〈 in non-Latin alphabet 〉 Satda, or, S • ada sounds as much as an Adulterous wife, which the Gemara shows after a few lines, 〈 in non-Latin alphabet 〉 She went aside from her husband. They seign that Jesus travelled with Joshua ben Perachiah into Egypt, when the said Joshua fled from the anger and sword of Janneus the King; (which we have mentioned at the second Chapter) and that he brought thence Magical witch • rafts with him; but under the cutting of his flesh, that he might not be taken by the Egyptian Magicians, who strictly examined all that went out of that land, that none should transport their Magi • k Art into another land. And in that place they add these horrid words, 〈 in non-Latin alphabet 〉 Jesus practiced Magic, and deceived, and drove Israel to Idolatry. Those whelps bark, as they were taught by these dogs.

To this therefore does this blasphemy of the Pharisees come; as if they should say, He casts out Devils indeed, but he doth this by the help of the Devil, the Lord of Idols, that dwells in him; by him that is the worst of all Devils, who favors him and helps him, because it is his ambition to drive the people from the worship of the true God to strange worship.

VERS. XXV.

BEhold, O Pharisee, a sign of the true Messias, for a sign you would have. He smells out a wicked man.

It is written of Messias, The Spirit of the Lord shall rest upon him, 〈 in non-Latin alphabet 〉 and shall make him smell in the fear of the Lord. Rabba said, He shall smell and judge, as it is said, He shall not judge by the sight of his eyes, &c. Ben Cozba reigned two years and a half, and said to the Rabbins, I am the Messias: They said to him, It is written of Messias that he shall smell and judge. (The Gloss is, He shall smell of the Man, and shall judge and know whether he be guilty.) Let us see whether thou canst smell and judge. And when they saw that he could not smell and judge they slew him.

VERS. XXVII.

BY your Children, Christ seems to understand some disciples of the Pharisees; that is, some of the Jews, who using Exorcisms, seemed to cast out Devils, such as they, 〈1 page duplicate〉 〈1 page duplicate〉 Act. XIX. 13. and yet they said not to them, Ye cast out Devils by Beelzebul. It is worthy marking, that Christ presently saith, If I by the Spirit of God cast out Devils, then the Kingdom of God is come among you. For what else does this speak, than that Christ was the first who should cast out Devils? (which was an undoubted sign to them that the Kingdom of Heaven was now come.) But that which was performed by them by Exorcisms, was not so much a casting out of Devils, as a delusion of the people; since Satan would not cast out Satan, but by compact with himself, and with his company, he seemed to be cast out, that he might the more deceive.

The sense therefore of Christ's words comes to this, That your Disciples cast out Devils, ye attribute not to Beelzebul, no, nor to Magic; but ye applaud the work when it is done by them: They therefore may in this matter be your judges, that you pronounce these words of my actions out of the rankness and venom of your minds.

In the Gloss mention is made of a Devil cast out by a Jew at Rome.

VERS. XXXII.

THEY that endeavor hence to prove the remission of some sins after death, seem little to understand to what Christ had respect, when he spake these words. Weigh well this common and most known doctrine of the Jewish Schools, and judge.

He that transgresses an affirmative precept, if he presently repent, is not moved, until the Lord pardon him. And of such, it is said, Be ye converted, O backsliding Children, and I will heal your backslidings. He that transgresses a Negative precept and repents, his repentance suspends judgment, and the day of expiation expiates him, as it is said, This day shall all your uncleannesses be expiated to you. He that transgresses to cutting off, (by the stroke of God) or to death by the Sanhedrin, and repents, repentance and the day of expiation do suspend judgment, and the strokes that are laid upon him wipe off sin, as it is said, And I will visit their transgression with a rod, and their iniquity with scourges: But he by whom the Name of God is profaned, (or blasphemed) repentance is of no avail to him, to suspend judgment, nor the day of expiation to expiate it, nor scourges (or corrections inflicted) to wipe it off, but all suspend judgment, and death wipes it off. Thus the Babylonian Gemara writes: but the Jerusalem thus, Repentance and the day of expiation expiate as to the third part, and corrections, as to the third part, and death wipes it off: as it is said, And your iniquities shall not be expiated to you until ye die. 〈 in non-Latin alphabet 〉 Behold we learn that death wipes off. Note this, which Christ contradicts, concerning Blasphemy against the Holy Ghost, It shall not be forgiven, saith he, neither in this world, nor in the world to come; that is, neither before death, nor as you dream, by death.

I. Some phrases were received into common use, by which in common speech they opposed the Heresy of the Sadducees, who denied Immortality. Of that sort were 〈 in non-Latin alphabet 〉 , The world to come. 〈 in non-Latin alphabet 〉 , Paradise. 〈 in non-Latin alphabet 〉 , Hell, &c.

At the end of all the prayers in the Temple, (as we observed before) they said 〈 in non-Latin alphabet 〉 forever. But when the Heretics brake in and said, There was no Age but one, it was appointed to be said 〈 in non-Latin alphabet 〉 For ever and ever.

This distinction of 〈 in non-Latin alphabet 〉 This world, and of 〈 in non-Latin alphabet 〉 The world to come, you may find almost in every page of the Rabbins.

The Lord recompense thee a good reward for this thy good work, 〈 in non-Latin alphabet 〉 in this world, and let thy reward be perfected, 〈 in non-Latin alphabet 〉 in the world to come.

It (that is the History of the Creation and of the Bible) begins therefore with the letter Beth, (in the word 〈 in non-Latin alphabet 〉 Bereshith) because two worlds were created, this world, and a world to come.

II. 〈 in non-Latin alphabet 〉 The world to come, hints two things especially, (of which see Rambam ) 1. The times of the Messias: Be mindful of the day wherein thou camest out of Egypt, all the days of thy life. The wise men say, By the days of thy life, is intimated this world: By all the days of thy life, The days of the Messias are superinduced. In this sense the Apostle seems to speak, Heb. II. 5. and VI. 5. 2. The state after death, 〈 in non-Latin alphabet 〉 The world to come is, when a man is departed out of this world.

VERS. XXXIX.

I. THEIR Schools also confessed, that signs and miracles were not to be expected but by a fit generation.

The Elders being once assembled at Jericho, the Bath Kol went forth, and said, There is one among you who is fit to have the Holy Ghost dwell upon him, 〈 in non-Latin alphabet 〉 But that (this) generation is not fit. They fix their eyes upon Hillel the Elder. The Elders being assembled again in 〈 in non-Latin alphabet 〉 , an upper room, in Jabneh, Bath Kol came forth and said, There is one among you who is fit to have the Holy Spirit dwell upon him, 〈 in non-Latin alphabet 〉 But that the Generation is not fit. They cast their eyes upon Samuel the Little.

II. That generation by which, and in which the Lord of Life was Crucified, lay, and that deservedly, under an ill report, for their great wickedness above all other, from the beginning of the world until that day. Whence that of the Prophet, Who shall declare his generation? Isaiah. LIII. 2. that is, his generation, ( viz. that generation in which he should live) should proceed to that degree of impiety and wickedness, that it should surpass all expression and history. We have observed before how the Talmudists themselves confess, that that Generation in which the Messias should come, should exceed all other Ages, in all kinds of amazing wickedness.

III. That Nation and Generation might be called Adulterous literally, for what else I beseech you was their irreligious Polygamy than continual Adultery? And what else was their ordinary practice of divorcing their wives, no less irreligious according to every man's foolish or naughty will?

VERS. XXXIX.

HERE and elsewhere, while he gives them the sign of Jonah, he does not barely speak of the Miracle done upon him, which was to be equalled in the Son of Man, but girds them with a silent check; instructing them thus much, that the Gentiles were to be converted by him, after his return out of the bowels of the earth, as Heathen Nineveh was converted, after Jonah was restored out of the belly of the Whale. Than which doctrine scarce anything bit that Nation more sharply▪

VERS. XL.

I. THE Jewish Writers extend that memorable station of the unmoving Sun at Joshua's Prayer, to six and thirty hours; for so Kimchi upon that place, According to more exact interpretation, The Sun and Moon stood still for six and thrity hours: For when the fight was on the Eve of the Sabbath, Joshua feared lest the Israelites might break the Sabbath; therefore he spread abroad his hands, that the Sun might stand still on the sixth day, according to the measure of the day of the Sabbath, and the Moon, according to the measure of the night of the Sabbath, and of the going out of the Sabbath, which amounts to six and thirty hours.

II. If you number the hours that passed from our Savior's giving up the Ghost upon the Cross to his Resurrection, you shall find almost the same number of hours; and yet that space is called by him three days and three nights, when as two nights only came between and only one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Je • ish Schools, and their computation. Weigh well that which is disputed in the Tract Schabbath, concerning the uncleanness of a woman for three days; where many things are discussed by the Gemarists, concerning the computation of this space of three days. Among other things these words occur, R. Ishmael saith, 〈 in non-Latin alphabet 〉 Sometimes it contains four 〈 in non-Latin alphabet 〉 Onoth, sometimes five, sometimes six. But how much is the space of 〈 in non-Latin alphabet 〉 an Onah? R. Jochanan saith, Either a day or a night. And so also the Jerusalem Talmud; a R. Akiba fixed a day for an Onah, and a night for an Onah: But the Tradition is, That R. Eliazar ben Azariah said, 〈 in non-Latin alphabet 〉 a Day and a night make an Onah, and a part of an Onah is as the whole. And a little after, 〈 in non-Latin alphabet 〉 R. Ishmael computed a part of the Onah for the whole.

It is not easy to translate the word 〈 in non-Latin alphabet 〉 Onah into good Latin: For to some it is the same with the half of a natural day; to some it is all one with 〈 in non-Latin alphabet 〉 , a whole natural day. According to the first sense, we may observe from the words of R. Ishmael, that sometimes four 〈 in non-Latin alphabet 〉 Onoth, or Halves of a natural day may be accounted for three days: And that they also are so numbered that one part or the other of those halves may be accounted for an whole. Compare the latter sense with the words of our Savior which are now before us. A day and a night (saith the Tradition) make an Onah, and a part of an Onah is as the whole. Therefore Christ may truly be said to have been in his Grave three Onath, or 〈 in non-Latin alphabet 〉 , Three natural days, (when yet the greatest part of the first day was wanting, and the night altogether, and the greatest part by far of the third day also) the consent of the Schools and Dialect of the Nation agreeing thereunto. For, The least part of the Onah concluded the whole. So that according to this Idiom, that diminutive part of the third day upon which Christ arose may be computed for the whole day, and the night following it.

VERS. XLV.

THESE words foretell a dreadful Apostasy in that Nation and Generation.

I. It is something difficult so to suit all things in the Parable aforegoing, that they may agree with one another: 1. You can hardly understand it of unclean spirits cast out of men by Christ, when through the whole Evangelic History, there is not the least shadow of probability that any Devil cast out by him did return again into him out of whom he had been cast. 2. Therefore our Savior seems to allude to the casting out of Devils by Exorcisms: which art, as the Jews were well instructed in, so in practicing it, there was need of dextrous deceits and collusions. 3. For it is scarcely credible that the Devil in truth finds less rest in dry places than in wet: But it is credible that those Diabolical Artists have found out such kind of figments, for the honor and fame of their Art. For, 4. It would be ridiculous to think that they could by their Exorcisms cast out a Devil out of a man into whom he had been sent by God. They might indeed by a Compact with the Devil procure some lucid intervals to the possessed, so that the inhabiting Demon might deal gently with him for some time, and not disturb the man: But the Demoniacal heats came back again at last, and the former outrages returned. Therefore here there was need of deceits well put together, that so provision might the better be made for the honor of the Exorcistical Art; as that the Devil being sent away into dry and wast places, could not find any rest, that he could not, that he would not always wander about here and there alone by himself without rest; that he therefore returned into his old mansion which he had formerly found so well fitted and prepared for him, &c.

Therefore these words seem to have been spoken by our Savior according to the capacity of the common people, or rather according to the deceit put upon them, more than according to the reality or truth of the thing itself; taking a parable from something commonly believed and entertained, that he might express the thing which he propounded more plainly and familiarly.

II. But however it was, whether those things were true indeed, or only believed and conceived so, by a most apt and open comparison is shewn, that the Devil was first cast out of the Jewish Nation by the Gospel, and then seeking for a seat and rest among the Gentiles, and not finding it, the Gospel everywhere vexing him, came back into the Jewish Nation again, fixed his seat there, and possessed it much more than he had done before. The truth of this thing appears in that fearful Apostasy of an infinite multitude of Jews who received the Gospel, and most wickedly revolted from it afterwards; concerning which the New Testament speaks in abundance of places.

VERS. II.

SO was the manner of the nation, that the Masters, when they read their lectures, sat, and the Scholars stood. Which Honorary custom continued to the death of Gamaliel the Elder, and then so far ceased, that the Scholars sat, when their Masters sat. Hence is that passage: From that time that old Rabban Gamaliel died, the Honor of the Law perished, and purity and Pharisaism died. Where the Gloss, from Megillah writes thus, Before his death, health was in the world, and they learned the Law standing; but when he was dead, sickness came down into the world, and they were compelled to learn the Law, sitting.

VERS. III.

I. NO Scheme of Jewish Retoric was more familiarly used, than that of parables: which perhaps, creeping in from thence, among the Heathen, ended in Fables. It is said, in the place of the Talmud just now cited, 〈 in non-Latin alphabet 〉 From the time that R. Meri died, those that spake in Parables ceased: not that that Figure of Rhetoric perished in the Nation from that time, but because he surpassed all others in these flowers; as the Gloss there, from the Tract Sanhedrin, speaks 〈 in non-Latin alphabet 〉 A third part (of his discourses or sermons) was Tradition; a third part, Allegory; and a third part Parable. The Jewish books abound everywhere with these Figures, the Nation inclining, by a kind of Natural Genius, to this kind of Rhetoric. One might not amiss call their Religion, Parabolical, folded up within the Coverings of Ceremonies, and their Oratory in their Sermons was like to it. But it is a wonder indeed, that they who were so given to, and delighted in Parables, and so dextrous in unfolding them, should stick in the outward Shell of Ceremonies, and should not have fetched out the Parabolical, and spiritual sense of them; neither should be able to fetch them out.

II. Our Savior, (who always and everywhere spake with the vulgar) useth the same kind of speech, and very often the same preface as they did in their Parables. 〈 in non-Latin alphabet 〉 , &c. To what is it likened, &c. But in him thus speaking, one may both acknowledge the divine Justice, who speaks darkly to them that despise the light; and his divine Wisdom likewise, who so speaks to them that see, and yet see not, that they may see the shell, and not see the Kernel.

VERS. IV.

COcerning the husbandry of the Jews, and their manner of sowing, we meet with various passages, in the Tracts Peah, Demai, Kilaim, Sheviith: We shall only touch upon those things which the words of the Text under our hands, do readily remind us of.

There were ways and paths as well common as more private, along the sown fields, see Chap. XII. 1. hence, in the tract Peah, where they dispute what those things are, which divide a field, so that it owes a double corner to the poor, thus it is determined, These things divide a River, an Aqueduct, a private way, a common way, a common path, and a private path, &c. See the place and the Gloss.

VERS. V.

DIscourse is had concerning some laws of the Kilaim, (or, of the seeds of different kinds ) and of the seventh year; where among other things we meet with these words: R. Simeon ben Lachish saith, That he is freed (from those Laws) who sows his seed by the Sea, 〈 in non-Latin alphabet 〉 Upon rocks, Shelves, and rocky places. These words are spoken according to the reason and nature of the land of Israel, which was very rocky, and yet those places that were so, were not altogether unfit for tillage.

VERS. VII.

HERE the distinction comes into my mind, of 〈 in non-Latin alphabet 〉 a white field, that is, which is all sown; and of 〈 in non-Latin alphabet 〉 a woody field, that is, in which trees and bushes grow here and there: Concerning which, see the Tract Sheviith. So there is very frequent mention, in the Talmudists, of 〈 in non-Latin alphabet 〉 Beds, in fields and vineyards, 〈 in non-Latin alphabet 〉 which speaks the same thing. And of 〈 in non-Latin alphabet 〉 Baldness in a field: that is, when some places are left not sown, and some places, lying between are.

VERS., VIII.

THESE words are spoken according to the fruitfulness of the land of Israel; concerning which the Talmudists speak much, and hyperbolically enough: which nevertheless they confess to be turned long since, into miserable barrenness; but are dim-sighted as to the true cause of it.

They treat of this matter, and various stories are produced, which you may see: we will only mention these two.

R. Jochanan said, The worst fruit which we eat, in our youth, excelled the best which we now eat in our old age: for in his days the World was changed.

R. Chaijah bar Ba said 〈 in non-Latin alphabet 〉 The Arbelite bushel formerly yielded a bushel of flower, a bushel of meal, a bushel of bran, and a bushel of course bran, and a bushel of courser bran yet, and a bushel of the coarsest bran also: but now, one bushel scarcely comes from one bushel.

VERS. XIII.

HERE you may observe this people to have been given up to a reprobate mind, and a spirit of deep sleep, now a great while before the death of Christ; Which being observed, the sense of the Apostle will more easily appear, Rom. XI. where these very words are repeated. If you there state aright the rejection of that people, you will understand more clearly the Apostle, concerning their Call, which is there handled. Pharisaism and the sotishness of traditions had now a good while ago thrown them into blindness, stupidity, and hardness of heart; and that for some Ages, before Christ was born: but when the Gospel came, the Lord had his gleanings among them, and there were some that believed, and unto whom the participation of the promises was granted: concerning them the Apostle speaks in that Chapter: See ver. 5. 〈 in non-Latin alphabet 〉 , &c. At this present time there is a remnant according to election, &c. which we have observed before, at Chap. III. ver. 7.

VERS. XXV.

〈 in non-Latin alphabet 〉 Zunin, in Talmudic language 〈 in non-Latin alphabet 〉 Wheat and 〈 in non-Latin alphabet 〉 Zunin are not seeds of different kinds. Where the Gloss is this 〈 in non-Latin alphabet 〉 is a kind of Wheat, which is changed in the earth, both as to its form, and to its nature. By the best Lexicographers, it is rendered Zizania, in Latin.

So that, that field in this Parable, was sown by the Lord with good wheat, by the Enemy with bad and degenerate wheat; but all of it was sown with wheat, one, or the other. These words do not so barely mean good and bad men, as good and bad Christians; both distinguished from other men, (namely, from Heathens ) as wheat is distinguished from other seeds: but they are distinguished also among themselves, as good wheat is distinguished from that which is degenerate. So Chap. XXV. All those ten women expecting the Bridegroom are Vigins, but are distinguished into Wise and foolish.

VERS. XXXII.

HENCE it is passed into a common proverb, 〈 in non-Latin alphabet 〉 According to the quantity of a grain of mustard: and 〈 in non-Latin alphabet 〉 According to the quantity of a little drop of mustard, very frequently used by the Rabbins, when they would express the smallest thing, or the most diminutive quantity.

There was a stalk of mustard in Sichin, from which sprang out three boughs: of which, one was broke off; and covered the tent of a potter, and produced three Cabes of mustard. R. Simeon ben Calapha said, A stalk of mustard was in my field, into which I was wont to climb, as men are wont to climb into a fig tree.

VERS. XXXIII.

THAT is, In an Epha of meal. Exod. XVI. 36. Now an Omer is the tenth part of an Epha. The Chaldet reads, 〈 in non-Latin alphabet 〉 The tenth part of three Sata. The LXX reads 〈 in non-Latin alphabet 〉 , The tenth part of three Measures. And Ruth, II. 17. It was as an Epha of Barly. Where the Targum reads, 〈 in non-Latin alphabet 〉 As it were three Sata of Barly.

A Seah contains a double Hin, six Cabes, twenty four Login, an hundred and forty four Eggs.

VERS. LII.

THESE words are spoken according to the dialect of the Schools, where the Question was not seldom started, What wine, What corn, or fruits were to be used in the Holy things, and in some Rites; new or more old, namely of the present year, or the years past, [ 〈 in non-Latin alphabet 〉 ] But now, a thrifty man provident of his own affairs, was stored both with the one and the other, prepared for either, which should be required. So it becomes a Scribe of the Gospel, to have all things in readiness, to bring forth according to the condition and nature of the thing, of the place, and of the hearers. Do ye understand all these things, saith Christ, both the things which I have said, and why I have said them? So, a Scribe of the Gospel ought to bring forth, &c.

VERS. II.

SO was the manner of the nation, that the Masters, when they read their lectures, sat, and the Scholars stood. Which Honorary custom continued to the death of Gamaliel the Elder, and then so far ceased, that the Scholars sat, when their Masters sat. Hence is that passage: From that time that old Rabban Gamaliel died, the Honor of the Law perished, and purity and Pharisaism died. Where the Gloss, from Megillah writes thus, Before his death, health was in the world, and they learned the Law standing; but when he was dead, sickness came down into the world, and they were compelled to learn the Law, sitting.

VERS. III.

I. NO Scheme of Jewish Retoric was more familiarly used, than that of parables: which perhaps, creeping in from thence, among the Heathen, ended in Fables. It is said, in the place of the Talmud just now cited, 〈 in non-Latin alphabet 〉 From the time that R. Meri died, those that spake in Parables ceased: not that that Figure of Rhetoric perished in the Nation from that time, but because he surpassed all others in these flowers; as the Gloss there, from the Tract Sanhedrin, speaks 〈 in non-Latin alphabet 〉 A third part (of his discourses or sermons) was Tradition; a third part, Allegory; and a third part Parable. The Jewish books abound everywhere with these Figures, the Nation inclining, by a kind of Natural Genius, to this kind of Rhetoric. One might not amiss call their Religion, Parabolical, folded up within the Coverings of Ceremonies, and their Oratory in their Sermons was like to it. But it is a wonder indeed, that they who were so given to, and delighted in Parables, and so dextrous in unfolding them, should stick in the outward Shell of Ceremonies, and should not have fetched out the Parabolical, and spiritual sense of them; neither should be able to fetch them out.

II. Our Savior, (who always and everywhere spake with the vulgar) useth the same kind of speech, and very often the same preface as they did in their Parables. 〈 in non-Latin alphabet 〉 , &c. To what is it likened, &c. But in him thus speaking, one may both acknowledge the divine Justice, who speaks darkly to them that despise the light; and his divine Wisdom likewise, who so speaks to them that see, and yet see not, that they may see the shell, and not see the Kernel.

VERS. IV.

COcerning the husbandry of the Jews, and their manner of sowing, we meet with various passages, in the Tracts Peah, Demai, Kilaim, Sheviith: We shall only touch upon those things which the words of the Text under our hands, do readily remind us of.

There were ways and paths as well common as more private, along the sown fields, see Chap. XII. 1. hence, in the tract Peah, where they dispute what those things are, which divide a field, so that it owes a double corner to the poor, thus it is determined, These things divide a River, an Aqueduct, a private way, a common way, a common path, and a private path, &c. See the place and the Gloss.

VERS. V.

DIscourse is had concerning some laws of the Kilaim, (or, of the seeds of different kinds ) and of the seventh year; where among other things we meet with these words: R. Simeon ben Lachish saith, That he is freed (from those Laws) who sows his seed by the Sea, 〈 in non-Latin alphabet 〉 Upon rocks, Shelves, and rocky places. These words are spoken according to the reason and nature of the land of Israel, which was very rocky, and yet those places that were so, were not altogether unfit for tillage.

VERS. VII.

HERE the distinction comes into my mind, of 〈 in non-Latin alphabet 〉 a white field, that is, which is all sown; and of 〈 in non-Latin alphabet 〉 a woody field, that is, in which trees and bushes grow here and there: Concerning which, see the Tract Sheviith. So there is very frequent mention, in the Talmudists, of 〈 in non-Latin alphabet 〉 Beds, in fields and vineyards, 〈 in non-Latin alphabet 〉 which speaks the same thing. And of 〈 in non-Latin alphabet 〉 Baldness in a field: that is, when some places are left not sown, and some places, lying between are.

VERS., VIII.

THESE words are spoken according to the fruitfulness of the land of Israel; concerning which the Talmudists speak much, and hyperbolically enough: which nevertheless they confess to be turned long since, into miserable barrenness; but are dim-sighted as to the true cause of it.

They treat of this matter, and various stories are produced, which you may see: we will only mention these two.

R. Jochanan said, The worst fruit which we eat, in our youth, excelled the best which we now eat in our old age: for in his days the World was changed.

R. Chaijah bar Ba said 〈 in non-Latin alphabet 〉 The Arbelite bushel formerly yielded a bushel of flower, a bushel of meal, a bushel of bran, and a bushel of course bran, and a bushel of courser bran yet, and a bushel of the coarsest bran also: but now, one bushel scarcely comes from one bushel.

VERS. XIII.

HERE you may observe this people to have been given up to a reprobate mind, and a spirit of deep sleep, now a great while before the death of Christ; Which being observed, the sense of the Apostle will more easily appear, Rom. XI. where these very words are repeated. If you there state aright the rejection of that people, you will understand more clearly the Apostle, concerning their Call, which is there handled. Pharisaism and the sotishness of traditions had now a good while ago thrown them into blindness, stupidity, and hardness of heart; and that for some Ages, before Christ was born: but when the Gospel came, the Lord had his gleanings among them, and there were some that believed, and unto whom the participation of the promises was granted: concerning them the Apostle speaks in that Chapter: See ver. 5. 〈 in non-Latin alphabet 〉 , &c. At this present time there is a remnant according to election, &c. which we have observed before, at Chap. III. ver. 7.

VERS. XXV.

〈 in non-Latin alphabet 〉 Zunin, in Talmudic language 〈 in non-Latin alphabet 〉 Wheat and 〈 in non-Latin alphabet 〉 Zunin are not seeds of different kinds. Where the Gloss is this 〈 in non-Latin alphabet 〉 is a kind of Wheat, which is changed in the earth, both as to its form, and to its nature. By the best Lexicographers, it is rendered Zizania, in Latin.

So that, that field in this Parable, was sown by the Lord with good wheat, by the Enemy with bad and degenerate wheat; but all of it was sown with wheat, one, or the other. These words do not so barely mean good and bad men, as good and bad Christians; both distinguished from other men, (namely, from Heathens ) as wheat is distinguished from other seeds: but they are distinguished also among themselves, as good wheat is distinguished from that which is degenerate. So Chap. XXV. All those ten women expecting the Bridegroom are Vigins, but are distinguished into Wise and foolish.

VERS. XXXII.

HENCE it is passed into a common proverb, 〈 in non-Latin alphabet 〉 According to the quantity of a grain of mustard: and 〈 in non-Latin alphabet 〉 According to the quantity of a little drop of mustard, very frequently used by the Rabbins, when they would express the smallest thing, or the most diminutive quantity.

There was a stalk of mustard in Sichin, from which sprang out three boughs: of which, one was broke off; and covered the tent of a potter, and produced three Cabes of mustard. R. Simeon ben Calapha said, A stalk of mustard was in my field, into which I was wont to climb, as men are wont to climb into a fig tree.

VERS. XXXIII.

THAT is, In an Epha of meal. Exod. XVI. 36. Now an Omer is the tenth part of an Epha. The Chaldet reads, 〈 in non-Latin alphabet 〉 The tenth part of three Sata. The LXX reads 〈 in non-Latin alphabet 〉 , The tenth part of three Measures. And Ruth, II. 17. It was as an Epha of Barly. Where the Targum reads, 〈 in non-Latin alphabet 〉 As it were three Sata of Barly.

A Seah contains a double Hin, six Cabes, twenty four Login, an hundred and forty four Eggs.

VERS. LII.

THESE words are spoken according to the dialect of the Schools, where the Question was not seldom started, What wine, What corn, or fruits were to be used in the Holy things, and in some Rites; new or more old, namely of the present year, or the years past, [ 〈 in non-Latin alphabet 〉 ] But now, a thrifty man provident of his own affairs, was stored both with the one and the other, prepared for either, which should be required. So it becomes a Scribe of the Gospel, to have all things in readiness, to bring forth according to the condition and nature of the thing, of the place, and of the hearers. Do ye understand all these things, saith Christ, both the things which I have said, and why I have said them? So, a Scribe of the Gospel ought to bring forth, &c.

VERS. II.

WAS not Herod, of the Sadducean saith? For that which is said by Matthew, Beware of the leaven of the Pharisees and Sadducees, Chap. XVI. 6. is rendered by Mark, Beware of the leaven of the Pharisees and of the leaven of Herod. Chap. VIII. 15. that is, Of their doctrine.

If therefore Herod embraced the doctrine of the Sadducees, his words, This is John the Baptist, he is risen from the dead, seem to be extorted from his conscience, pricked with the sting of horror and guilt, as though the image and ghost of the Baptist, but newly butchered by him, were before his eyes: So that his mind is under horror, and forgetting his Sadducism, groaning, and trembling he acknowledgeth the Resurrection of the dead, whether he will or no.

Or let it be supposed, that with the Pharisees he owned the Resurrection of the dead; yet certainly it was unusual for them, that confessed it, to dream of the resurrection of one, that was but newly dead: they expected there should be a resurrection of the dead hereafter; but this, which Herod speaks, believes, and suspects, is a great way distant from that doctrine, and seems indeed to have proceeded from a conscience touched from above.

VERS. IV.

THERE are thirty six cuttings off in the Law: that is, sinners who deserve cutting off. And among the rest 〈 in non-Latin alphabet 〉 He that lies with his brothers wife. Philip was now alive, and lived to the twentieth year of Tiberius.

VERS. VI.

THE Jewish Schools esteem the keeping of Birthdays a part of Idolatrous worship: perhaps they would pronounce more favourably and flatteringly of thine, O Tetrarch, because thine.

These are the times of Idolaters, 〈 in non-Latin alphabet 〉 the Kalends. 〈 in non-Latin alphabet 〉 the Saturnalia. 〈 in non-Latin alphabet 〉 , that is when they first took upon them the Empire. 〈 in non-Latin alphabet 〉 And the 〈 in non-Latin alphabet 〉 , The Birth day of the Kingdom: 〈 in non-Latin alphabet 〉 And the day of a man's birth. While they distinguish 〈 in non-Latin alphabet 〉 , and A birth day, they understand the beginning of that Kingdom: of which distinction the Gemarists have many disputes.

Not so much out of lightness, as according to the custom of the Nation, namely, to express joy and to celebrate the day. The Jews were wont, in their public and more than ordinary rejoicings, and also in some of their holy festivals, to express their cheerfulness by leaping and dancing. Omitting the examples which occur in the Holy Bible, it is reported by the Fathers of the Traditions, that the chief part of the Mirth in the feast of Tabernacles consisted in such kind of dancing: The chief men, the aged, and the most religious dancing in the Court of the women, and by how much the more vehemently they did it, so much the more commendable it was. The gesture therefore or motion of the girl that danced took not so much with Herod, as her mind and affection: namely, because hereby she shown honor towards his Birth day, and love and respect towards him, and joy for his life and health: from whom indeed Herod had little deserved such things, since he had deprived her father Philip of his wife, and defiled her Mother with unlawful wedlock, and continual incest.

VERS. VII.

THIS kind of Oath is called by the Talmudists 〈 in non-Latin alphabet 〉 a rash oath: Concerning which see Maimonides, and the Talmudic Tract under that title. If the form of the Oath were By his head, which was very usual, the request of the Maid very fitly, though very unjustly, answered to the promise of the King; as if she should say, you swore by your head, that you would give me whatsoever I shall ask, Give me then the Head of John the Baptist.

VERS. XX.

JOsephus relate, That John was imprisoned by Herod in Macherus, 〈 in non-Latin alphabet 〉 . Through the Suspition of Herod he was sent prisoner to Macherus. Now Macherus was the utmost bounds of Perea. And Perea was within Herod's Jurisdiction. But now if John lay prisoner there, when the Decree went out against his life, the Executioner must have gone a long journey, and which could scarcly be performed in two days from Tiberias, where the Tyrants Court was, to execute that bloody Command. So that that horrid dish, the head of the venerable Prophet, could not be presented to the Maid but some days after the celebration of his Birth day.

The time of his beheading we find out by those words of the Evangelist John, But now the Passover was nigh, by reasoning after this manner: It may be concluded without all controversy, that the Disciples, as soon as they heard of the death of their Master, and buried him, betook themselfs to Christ, relating his slaughter, and giving him caution, by that Example, to take care of his own safety. He hearing of it passeth over into the desert of Bethsaida, and there he miraculously feeds five thousand men, when the Passover was now at hand, as John relates, mentioning that story with the rest of the Evangelists. Therefore we suppose the beheading of the Baptist was a little before the Passover, when he had now been in durance half a year, as he had freely preached by the space of half a year before his imprisoment.

VERS. XIII.

THAT is from Capernaum into the desert of Bethsaida, which is rendered by John, 〈 in non-Latin alphabet 〉 , He went over the Sea. Which is to be understood properly, namely, from Galilee into Perea. The Chorographical Maps have placed Bethsaida in Galilee, on the same coast on which Capernaum is also; so also Commentators feign to themselves a Bay of the Sea only coming between these two Cities, which was our opinion once also with them: But at last we learned of Josephus that Bethsaida was 〈 in non-Latin alphabet 〉 , in the upper Gaulanitis, (which we observe elsewhere) on the East-coast of the Sea of Gennesaret in Perea.

From hence Interpreters argue, that Capernaum and Bethsaida lay not on different shores of the Sea, but on the same; for how else, say they, could the multitude follow him afoot? Very well, say I, passing Jordan near Tiberias, whose situation I have elsewhere shewn to be at the efflux of Jordan out of the Sea of Galilee. They followed him a foot, 〈 in non-Latin alphabet 〉 , From the Cities, saith our Evangelist: Now there were Cities of some note very near Capernaum, Tarichea on one side, Tiberias on the other. Let it be granted, that the multitude travelled out of these Cities after Christ; the way by which they went a foot was at the Bridge of Jordan in Hammath; that place was distant a mile, or something less from Tiberias, and from Capernaum three miles, or thereabouts. Passing Jordan they went along by the coast of Magdala, and after that through the Country of Hippo: now Magdala was distant one mile from Jordan, Hippo two; and after Hippo was Bethsaida, at the East-shore of the Sea; and after Bethsaida was a Bay of the Sea thrusting out itself somewhat into the land, and from thence was the desert of Bethsaida. When therefore they returned back from thence, he commands his Disciples to get into a ship, and to go to Bethsaida, while he sent the multitude away, whence he would afterwards follow them on foot, and would sail with them thence to Capernaum.

VERS. XVII.

WHAT kind of fish they were, we do not determine. That they were brought hither by a boy to be sold, together with the five loaves, we may gather from John, Chap. VI. 9. The Talmudists discourse very much of 〈 in non-Latin alphabet 〉 Salt-fish. I render the word Salt-fish upon the credit of the Aruch: he citing this Tradition out of Beracoth, 〈 in non-Latin alphabet 〉 Do they set before him first something salt, and with it a morsel? He blesseth over the salt-meat, and omits (the blessing) over the morsel, because the morsel is as it were an Appendix to it. 〈 in non-Latin alphabet 〉 The Salt-meat, saith he, is to be understood of fish, as the Tradition teacheth, That he that vows abstinence from salt things, is restrained from nothing but from saltfish. Whither these were salt-fish, it were a ridiculous matter to attempt to determine; but if they were, the manner of blessing which Christ used, is worthy to be compared with that which the Tradition now alleged commands.

VERS. XX.

SO 〈 in non-Latin alphabet 〉 eating, or a repast after food, is defined by the Talmudists, namely, When they eat their fill. Rabh saith, 〈 in non-Latin alphabet 〉 All eating, where salt is not, is not eating. The Aruch citing these words, for 〈 in non-Latin alphabet 〉 salt, reads 〈 in non-Latin alphabet 〉 something seasoned, and adds, It is no eating, because they are not filled.

VERS. XXII.

THE reason of this compulsion is given by St. John, namely, because the people, seeing the miracle, were ambitious to make him a King: perhaps that the Disciples might not conspire to do the same, who as yet dreamed too much of the Temporal and Earthly Kingdom of the Messias.

VERS. XXIII.

SO ver. 15. but in another sense; for that denotes the lateness of the day, this the lateness of the night. So 〈 in non-Latin alphabet 〉 Evening, in the Talmudists, signifies not only the declining part of the day, but the night also. From what time do they recite the Phylacteries 〈 in non-Latin alphabet 〉 in the evening? From the time when the Priests go in to eat their Truma, even to the end of the first watch, as R. Eliezer saith; but as the wise men say, unto midnight; yea, as Rabban Gamaliel saith, even to the rising of the pillar of the morning. Where the Gloss is 〈 in non-Latin alphabet 〉 In the evening, that is, in the night.

VERS. XXV.

THAT is, after Cock-crowing: The Jews acknowledge only three Watches of the night; for this with them was the third, 〈 in non-Latin alphabet 〉 , The Watch is the third part of the night. Thus the Gloss upon the place now cited. See also the Hebrew Commentators upon Judge. VII. 19. Not that they divided not the night into four parts, but that they esteemed the fourth part, or the Watch, not so much for the night as for the morning. So Mark XIII. 35. that space after Cock-crowing is called 〈 in non-Latin alphabet 〉 , the Morning. See also Exod. XIV. 24. There were therefore, in truth, four Watches of the night, but only three of deep night. When therefore it is said, That Gideon set upon the Midianites in the middle watch of the night, Judge. VII. 19. It is to be understood of that Watch which was indeed the second of the whole night, but the middle Watch of the deep night: namely from the ending of the first watch to midnight.

VERS. II.

WAS not Herod, of the Sadducean saith? For that which is said by Matthew, Beware of the leaven of the Pharisees and Sadducees, Chap. XVI. 6. is rendered by Mark, Beware of the leaven of the Pharisees and of the leaven of Herod. Chap. VIII. 15. that is, Of their doctrine.

If therefore Herod embraced the doctrine of the Sadducees, his words, This is John the Baptist, he is risen from the dead, seem to be extorted from his conscience, pricked with the sting of horror and guilt, as though the image and ghost of the Baptist, but newly butchered by him, were before his eyes: So that his mind is under horror, and forgetting his Sadducism, groaning, and trembling he acknowledgeth the Resurrection of the dead, whether he will or no.

Or let it be supposed, that with the Pharisees he owned the Resurrection of the dead; yet certainly it was unusual for them, that confessed it, to dream of the resurrection of one, that was but newly dead: they expected there should be a resurrection of the dead hereafter; but this, which Herod speaks, believes, and suspects, is a great way distant from that doctrine, and seems indeed to have proceeded from a conscience touched from above.

VERS. IV.

THERE are thirty six cuttings off in the Law: that is, sinners who deserve cutting off. And among the rest 〈 in non-Latin alphabet 〉 He that lies with his brothers wife. Philip was now alive, and lived to the twentieth year of Tiberius.

VERS. VI.

THE Jewish Schools esteem the keeping of Birthdays a part of Idolatrous worship: perhaps they would pronounce more favourably and flatteringly of thine, O Tetrarch, because thine.

These are the times of Idolaters, 〈 in non-Latin alphabet 〉 the Kalends. 〈 in non-Latin alphabet 〉 the Saturnalia. 〈 in non-Latin alphabet 〉 , that is when they first took upon them the Empire. 〈 in non-Latin alphabet 〉 And the 〈 in non-Latin alphabet 〉 , The Birth day of the Kingdom: 〈 in non-Latin alphabet 〉 And the day of a man's birth. While they distinguish 〈 in non-Latin alphabet 〉 , and A birth day, they understand the beginning of that Kingdom: of which distinction the Gemarists have many disputes.

Not so much out of lightness, as according to the custom of the Nation, namely, to express joy and to celebrate the day. The Jews were wont, in their public and more than ordinary rejoicings, and also in some of their holy festivals, to express their cheerfulness by leaping and dancing. Omitting the examples which occur in the Holy Bible, it is reported by the Fathers of the Traditions, that the chief part of the Mirth in the feast of Tabernacles consisted in such kind of dancing: The chief men, the aged, and the most religious dancing in the Court of the women, and by how much the more vehemently they did it, so much the more commendable it was. The gesture therefore or motion of the girl that danced took not so much with Herod, as her mind and affection: namely, because hereby she shown honor towards his Birth day, and love and respect towards him, and joy for his life and health: from whom indeed Herod had little deserved such things, since he had deprived her father Philip of his wife, and defiled her Mother with unlawful wedlock, and continual incest.

VERS. VII.

THIS kind of Oath is called by the Talmudists 〈 in non-Latin alphabet 〉 a rash oath: Concerning which see Maimonides, and the Talmudic Tract under that title. If the form of the Oath were By his head, which was very usual, the request of the Maid very fitly, though very unjustly, answered to the promise of the King; as if she should say, you swore by your head, that you would give me whatsoever I shall ask, Give me then the Head of John the Baptist.

VERS. XX.

JOsephus relate, That John was imprisoned by Herod in Macherus, 〈 in non-Latin alphabet 〉 . Through the Suspition of Herod he was sent prisoner to Macherus. Now Macherus was the utmost bounds of Perea. And Perea was within Herod's Jurisdiction. But now if John lay prisoner there, when the Decree went out against his life, the Executioner must have gone a long journey, and which could scarcly be performed in two days from Tiberias, where the Tyrants Court was, to execute that bloody Command. So that that horrid dish, the head of the venerable Prophet, could not be presented to the Maid but some days after the celebration of his Birth day.

The time of his beheading we find out by those words of the Evangelist John, But now the Passover was nigh, by reasoning after this manner: It may be concluded without all controversy, that the Disciples, as soon as they heard of the death of their Master, and buried him, betook themselfs to Christ, relating his slaughter, and giving him caution, by that Example, to take care of his own safety. He hearing of it passeth over into the desert of Bethsaida, and there he miraculously feeds five thousand men, when the Passover was now at hand, as John relates, mentioning that story with the rest of the Evangelists. Therefore we suppose the beheading of the Baptist was a little before the Passover, when he had now been in durance half a year, as he had freely preached by the space of half a year before his imprisoment.

VERS. XIII.

THAT is from Capernaum into the desert of Bethsaida, which is rendered by John, 〈 in non-Latin alphabet 〉 , He went over the Sea. Which is to be understood properly, namely, from Galilee into Perea. The Chorographical Maps have placed Bethsaida in Galilee, on the same coast on which Capernaum is also; so also Commentators feign to themselves a Bay of the Sea only coming between these two Cities, which was our opinion once also with them: But at last we learned of Josephus that Bethsaida was 〈 in non-Latin alphabet 〉 , in the upper Gaulanitis, (which we observe elsewhere) on the East-coast of the Sea of Gennesaret in Perea.

From hence Interpreters argue, that Capernaum and Bethsaida lay not on different shores of the Sea, but on the same; for how else, say they, could the multitude follow him afoot? Very well, say I, passing Jordan near Tiberias, whose situation I have elsewhere shewn to be at the efflux of Jordan out of the Sea of Galilee. They followed him a foot, 〈 in non-Latin alphabet 〉 , From the Cities, saith our Evangelist: Now there were Cities of some note very near Capernaum, Tarichea on one side, Tiberias on the other. Let it be granted, that the multitude travelled out of these Cities after Christ; the way by which they went a foot was at the Bridge of Jordan in Hammath; that place was distant a mile, or something less from Tiberias, and from Capernaum three miles, or thereabouts. Passing Jordan they went along by the coast of Magdala, and after that through the Country of Hippo: now Magdala was distant one mile from Jordan, Hippo two; and after Hippo was Bethsaida, at the East-shore of the Sea; and after Bethsaida was a Bay of the Sea thrusting out itself somewhat into the land, and from thence was the desert of Bethsaida. When therefore they returned back from thence, he commands his Disciples to get into a ship, and to go to Bethsaida, while he sent the multitude away, whence he would afterwards follow them on foot, and would sail with them thence to Capernaum.

VERS. XVII.

WHAT kind of fish they were, we do not determine. That they were brought hither by a boy to be sold, together with the five loaves, we may gather from John, Chap. VI. 9. The Talmudists discourse very much of 〈 in non-Latin alphabet 〉 Salt-fish. I render the word Salt-fish upon the credit of the Aruch: he citing this Tradition out of Beracoth, 〈 in non-Latin alphabet 〉 Do they set before him first something salt, and with it a morsel? He blesseth over the salt-meat, and omits (the blessing) over the morsel, because the morsel is as it were an Appendix to it. 〈 in non-Latin alphabet 〉 The Salt-meat, saith he, is to be understood of fish, as the Tradition teacheth, That he that vows abstinence from salt things, is restrained from nothing but from saltfish. Whither these were salt-fish, it were a ridiculous matter to attempt to determine; but if they were, the manner of blessing which Christ used, is worthy to be compared with that which the Tradition now alleged commands.

VERS. XX.

SO 〈 in non-Latin alphabet 〉 eating, or a repast after food, is defined by the Talmudists, namely, When they eat their fill. Rabh saith, 〈 in non-Latin alphabet 〉 All eating, where salt is not, is not eating. The Aruch citing these words, for 〈 in non-Latin alphabet 〉 salt, reads 〈 in non-Latin alphabet 〉 something seasoned, and adds, It is no eating, because they are not filled.

VERS. XXII.

THE reason of this compulsion is given by St. John, namely, because the people, seeing the miracle, were ambitious to make him a King: perhaps that the Disciples might not conspire to do the same, who as yet dreamed too much of the Temporal and Earthly Kingdom of the Messias.

VERS. XXIII.

SO ver. 15. but in another sense; for that denotes the lateness of the day, this the lateness of the night. So 〈 in non-Latin alphabet 〉 Evening, in the Talmudists, signifies not only the declining part of the day, but the night also. From what time do they recite the Phylacteries 〈 in non-Latin alphabet 〉 in the evening? From the time when the Priests go in to eat their Truma, even to the end of the first watch, as R. Eliezer saith; but as the wise men say, unto midnight; yea, as Rabban Gamaliel saith, even to the rising of the pillar of the morning. Where the Gloss is 〈 in non-Latin alphabet 〉 In the evening, that is, in the night.

VERS. XXV.

THAT is, after Cock-crowing: The Jews acknowledge only three Watches of the night; for this with them was the third, 〈 in non-Latin alphabet 〉 , The Watch is the third part of the night. Thus the Gloss upon the place now cited. See also the Hebrew Commentators upon Judge. VII. 19. Not that they divided not the night into four parts, but that they esteemed the fourth part, or the Watch, not so much for the night as for the morning. So Mark XIII. 35. that space after Cock-crowing is called 〈 in non-Latin alphabet 〉 , the Morning. See also Exod. XIV. 24. There were therefore, in truth, four Watches of the night, but only three of deep night. When therefore it is said, That Gideon set upon the Midianites in the middle watch of the night, Judge. VII. 19. It is to be understood of that Watch which was indeed the second of the whole night, but the middle Watch of the deep night: namely from the ending of the first watch to midnight.

VERS. II.

HOW great a value they set upon their Traditions, even above the Word of God, appears sufficiently from this very place, ver. 6. out of infinite examples, which we meet with in their Writings, we will produce one place only, 〈 in non-Latin alphabet 〉 The words of the Scribes are lovely, above the words of the Law; for the words of the Law are weighty and light, but the words of the Scribes are all weighty.

He that shall say, There are no Phylacteries, transgressing the words of the Law, is not guilty; but he that shall say, there are five Totaphoth, adding to the words of the Scribes, he is guilty.

: 〈 in non-Latin alphabet 〉 The words 〈 in non-Latin alphabet 〉 , of the Elders, are weightier than the words of the Prophets.

A Prophet and 〈 in non-Latin alphabet 〉 , an Elder, to what are they likened? To a King sending two of his servants into a Province; of one he writes thus, Unless he show you my Seal, believe him not: Of the other thus, Although he shows you not my Seal, yet believe him. Thus it is written of the Prophet, He shall show thee a sign or a miracle; but of the Elders thus, According to the Law which they shall teach thee, &c. But enough of Blasphemies.

The undervaluing of the washing of hands is said to be among those things for which the Sanhedrin Excommunicates: and therefore that R. Eliazar ben Hazar was Excommunicated by it, 〈 in non-Latin alphabet 〉 Because he undervalued the washing of hands; and that when he was dead, by the command of the Sanhedrin, a great stone was laid upon his Bier. Whence you may learn, say they, that the Sanhedrin stones the very Coffin of every Excommunicate person that dies in his Excommunication.

It would require a just volume, and not a short Commentary, or a running Pen, to lay open this mystery of Pharisaism; concerning washing of hands, and to discover it in all its niceties, let us gather these few passages out of infinite numbers.

I. 〈 in non-Latin alphabet 〉 The washing of hands and the plunging of them is appointed by the words of the Scribes. But, by whom, and when, it is doubted. Some ascribe the institution of this Rite to Hillel and Shammai, others carry it back to Ages before them. Hillel and Shammai decreed concerning the washing of hands. R. I • si • hen Rabb. Bon, in the name of R. Levi, saith, That Tradition was given before, but they had forgotten it: these second stand forth and appoint according to the mind of the former.

II. Although it was permitted to eat unclean meats, and to drink unclean drinks; yet the ancient Religious eat their common food in cleanness, and took care to avoid uncleanness all their days, and they were called Pharisees. And this is a matter of the highest sanctity, and the way of the highest Religion, namely, that a man separate himself, and go aside from the vulgar, and that he neither touch them, nor eat, nor drink with them: for such separation conduceth to the purity of the body from evil works, &c. Hence that definition of a Pharisee which we have produced before, 〈 in non-Latin alphabet 〉 The Pharisees eat their common food in cleanness: and the Pharisaical Ladder of Heaven, Whosoever hath his seat in the land of Israel, and eateth his common food in cleanness, and speaks the holy language, and recites his Phylacteries morning and evening, let him be confident that he shall obtain the life of the world to come.

III. Here that distinction is to be observed between 〈 in non-Latin alphabet 〉 forbidden meats, and 〈 in non-Latin alphabet 〉 unclean meats. Of both Maimonides writ a proper Tract. Forbidden meats, such as Fat, Blood, Creatures unlawful to be eaten, Levite. II. were by no means to be eaten: but Meats unclean in themselves were lawful indeed to be eaten, but contracted some uncleanness elsewhere; it was lawful to eat them, and it was not lawful; or, to speak as the thing indeed is, they might eat them by the Law of God, but by the Canons of Pharisaism, they might not,

IV. The distinction also between 〈 in non-Latin alphabet 〉 unclean, and 〈 in non-Latin alphabet 〉 profane, or polluted, is to be observed. Rambam, in his Preface to Toharoth, declares it.

〈 in non-Latin alphabet 〉 Profane or polluted denotes this, that it does not pollute another beside itself. For everything which uncleanness invades, so that it becomes unclean, but renders not another thing unclean, is called 〈 in non-Latin alphabet 〉 profane. And hence it is said, of everyone that eats unclean meats, or drinks unclean drinks, 〈 in non-Latin alphabet 〉 That his body is polluted: but he pollutes not another. Note that, the body of the eater is polluted by unclean meats. To which you may add that which follows in the same Maimonides in the place before alleged. Separation from the common people, &c. conduces to the purity of the body from evil works; the purity of the body conduceth to the sanctity of the soul from evil affections: the sanctity of the soul conduces unto likeness to God, as it is said, And ye shall be sanctified, and ye shall be holy, because I the Lord that sanctify you, am holy. Hence you may more clearly perceive the force of Christ's confutation, which we have, ver. 17, 18, 19, 20.

V. They thought that clean food was polluted by unclean hands, and that the hands were polluted by unclean meats. You would wonder at this Tradition Unclean meats and unclean drinks do not defile a man, if he touch them not, but if he touch them with his hands, then his hands become unclean: if he handle them with both hands, both hands are defiled; if he touch them with one hand only, one hand only is defiled.

VI. This care therefore laid upon the Pharisee Sect, that meats should be set on free, as much as might be, from all uncleanness: but especially since they could not always be secure of this, that they might be secure that the meats were not rendered unclean by their hands. Hence were the washings of them, not only when they knew them to be unclean, but also when they knew it not.

Rambam in the Preface to the Tract 〈 in non-Latin alphabet 〉 of hands, hath these words, If the hands are unclean by any uncleanness, which renders them unclean; or, if it be hid from a man, and he knows not that he is polluted; yet he is bound to wash his hands in order to eating his common food, &c.

VII. To these most rigid Canons they added also Bugbears and Ghosts to assright them.

: 〈 in non-Latin alphabet 〉 It was a business of Shibta. Where the Gloss is, Shibta was one of the Demo • s who hurt them that wash not their hands before meat. The Aruch writes thus, Shibta is an evil spirit which sits upon men's hands in the night: and if any touch his food with unwashen hands, that spirit sits upon that food, and there is danger from it.

Let these things suffice as we pass along, it would be infinite to pursue all that is said of this rite and superstition. Of the quantity of water sufficient for this washing, of the washing of the hands, and of the plunging of them, of the first and second water, of the manner of washing, of the time, of the order when the number of those that sat down to meat exceeded five, or did not exceed, and other such like niceties; read, if you have leisure, and if the toil and nauseousness of it do not offend you, the Talmudic Tract 〈 in non-Latin alphabet 〉 of hands, Maimonides upon the Tract 〈 in non-Latin alphabet 〉 Lavers, and Bab. Beracoth, and this Article indeed is inserted through the whole volume entitled 〈 in non-Latin alphabet 〉 cleanness. Let this discourse be ended with this Canon, For a cake, and for the washing of hands, let a man walk as far as four miles.

VERS. V.

I. BEside the Law alleged by Christ, Honor thy father and thy mother, &c. they acknowledge this also for Law, 〈 in non-Latin alphabet 〉 A son is bound to provide his father meat and drink, to cloth him, to cover him, to lead him in and out, to wash his face, hands, and feet. Yea, that goes higher, A son is bound to nourish his father, yea to beg for him. Therefore it is no wonder if these things which are spoken by our Savior, are not found verbatim in the Jewish Pandect; for they are not so much alleged by him, to show that it was their direct design to banish away all reverence and love towards parents, as to show how wicked their Traditions were, and into what ungodly consequences they oftentimes fell. They denied not directly the nourishing of their parents, nay, they commanded it, they exhorted to it; but consequently by this Tradition they made all void. They taught openly indeed that a father was to be made no account of in comparison of a Rabbin that taught them the Law ; but they by no means openly asserted that parents were to be neglected, yet openly enough they did, by consequence drawn from this foolish and impious Tradition.

II. One might readily comment upon this clause, 〈 in non-Latin alphabet 〉 , It is a gift (or, as Mark 〈 in non-Latin alphabet 〉 , It is Corbam) by whatsoever thou mayst be profited by me, if he have read the Talmudi • Tracts Nedarim and Nazir, where the discourse is of Vows and Oaths; and the phrase, which is before us, speaks a vow or a form of swearing.

1. Vows were distinguished into two ranks, 〈 in non-Latin alphabet 〉 Vows of consecration, and 〈 in non-Latin alphabet 〉 Vows of obligation, or, of prohibition, A vow of consecration was, when anything was devoted to holy uses, namely, to the use of the Altar or the Temple: as when a man by a vow, would dedicate this or that for sacrifice, or to buy wood, salt, wine, &c. for the Altar: or 〈 in non-Latin alphabet 〉 For the reparation of the Temple, &c. 〈 in non-Latin alphabet 〉 A vow of obligation or prohibition was, when a man bound himself, by a vow, from this or that thing, which was lawful in itself, As that he would not eat, that he would not put on, that he would not do this or that, &c.

2. This went for a noted Axiom among them 〈 in non-Latin alphabet 〉 All Epithites of vows are as the vows themselves. They added certain short forms, by which they signified a vow, and which carried with it the force of a vow, as if the thing were spoken out in a larger periphrasis, as for Examples, If one should say to his neighbor 〈 in non-Latin alphabet 〉 Konem, Konah, Kones, Behold, these are Epithites of a thing devoted unto sacred uses.

The word 〈 in non-Latin alphabet 〉 Konem, Rambam thus explains 〈 in non-Latin alphabet 〉 Let it be upon me as a thing devoted. So also R. Nissim, Konem, Koneh, are words of devoting.

We produced before at Chap. V. ver. 33. some forms of Oaths, which were only Assertive; these under our hands are Vo • ive also. In the place from Beracoth, just now alleged, one saith, 〈 in non-Latin alphabet 〉 Let the wine be Konem, which I shall taste, for wine is • ard to the • owels: that is, let the wine which I taste be as devoted wine; as though he had said, I vow that I will not taste wine. To which others answered, Is not old wine good for the bowels? Then he held his peace.

III. But above all such like forms of vowing the word 〈 in non-Latin alphabet 〉 , Corban was plainest of all, which openly speaks a thing devoted and dedicated to sacred use. And the Reader of those Tracts which we have mentioned shall observe these forms frequently to occur, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 Let it be Konem, whereby I am profitable to thee, and, let it be Corban whereby I am profitable to thee. Which words sound the very same thing, unless I am very much mistaken, with the words before us, Let it be 〈 in non-Latin alphabet 〉 , Corban, or, 〈 in non-Latin alphabet 〉 , a gift, by whatsoever thou mayest be profited by me.

Which words, that they may be more clearly understood, and that the plain and full sense of the place may be discovered, let these things be considered.

First, That the word 〈 in non-Latin alphabet 〉 is rather to be rendered, Let it be a gift, than, It is a gift. For Konem and Corban, as we have noted, signified not 〈 in non-Latin alphabet 〉 It is as something devoted, but 〈 in non-Latin alphabet 〉 Let it be as something devoted. And he of whom we had mention before, who said 〈 in non-Latin alphabet 〉 meant not, The wine which I shall taste, is as something devoted, but, Let whatsoever wine I shall taste, be as something devoted: that is, To me let all wine be devoted, and not to be tasted.

Secondly, This form of speech 〈 in non-Latin alphabet 〉 , A gift by whatsoever thou mayest be profited by me, does neither argue that he who thus spake, devoted his goods to sacred uses, nor obliged him (according to the Doctrine of the Scribes ) to devote them; but only restrained him by an obligation from that thing, for the denying of which he used such a form; that is, from helping him by his goods, to whom he thus spake. He might help others with his wealth, but him he might not.

Thirdly, The words are brought in, as though they were pronounced with indignation; as if when the needy Father required food from his Son, he should answer in anger and with contempt, Let it be as a thing devoted, whatsoever of mine may profit thee. But now, things that were devoted were not to be laid out upon common uses.

Fourthly, Christ not only cites the Law, Honor thy Father and Mother, but adds this also, 〈 in non-Latin alphabet 〉 , He that curseth Father or Mother. But now there was no 〈 in non-Latin alphabet 〉 , cursing here at all; if the Son spoke truly and modestly, and as the thing was; namely, that all his Estate was devoted before.

Fifthly, Therefore although these words should have been spoken by the Son irreverently, wrathfully and inhumanely towards his Father, yet such was the folly together with the impiety of the Traditional Doctrine in this case, which pronounced the Son so obliged by these his words, that it was lawful by no means to succor his needy Father. He was not at all bound by these words to dedicate his Estate to sacred uses, but not to help his Father he was inviolably bound. O excellent Doctrine and Charity!

Sixthly, The words of the verse, therefore may thus be rendered, without any addition put between, which many Interpreters do: Whosoever shall say to his Father or Mother, Let it be a (devoted) gift in whatsoever thou mayest be helped by me: then let him not honor his Father and Mother at all.

VERS. XI.

OR, maketh him common, so the word 〈 in non-Latin alphabet 〉 seems to be rendered in the Pharisai • Idiotism, as I may so speak; because they esteemed defiled men for common and vulgar men: on the contrary, a religious man among them is 〈 in non-Latin alphabet 〉 A singular man. In Act. X. 14. 〈 in non-Latin alphabet 〉 , Common or unclean, seem to speak the same thing with 〈 in non-Latin alphabet 〉 among the Talmudists.

VERS. XX.

HE saith not, with unclean hands, but unwashen; because as we said before, they were bound to wash, although they were not conscious that their hands were unclean. In Mark it is 〈 in non-Latin alphabet 〉 . With common, or, def • led hands, Mark VII. 2. Which seem to be called by the Talmudists, Impure hands, merely because not washed. Judge from that which is said in the Tract Challah: A cake is owing out of that dough which they knead with the juice of fruits. 〈 in non-Latin alphabet 〉 And it is eaten with unclean hands.

VERS. XXII.

IN Mark it is, 〈 in non-Latin alphabet 〉 , A Greek woman, a Syrophenician by Nation? Chap. VII. 26.

I. 〈 in non-Latin alphabet 〉 , of Canaan. It is worthy observing, that the Holy Bible, reckoning up 〈 in non-Latin alphabet 〉 The seven Nations which were to be destroyed by the Israelites, names the Perizzites, who were not at all recited among the Sons of Canaan, Gen. X. and the Canaanites as a particular Nation, when all the seven indeed were Canaanites. See Deut. VII. 1. Josh. IX. 1. & XI. 3. Judge. III. 5, &c.

The reason of the latter, (with which our business is) is to be fetched thence, that Canaan himself inhabited a peculiar part of that (Northern) Country, with his first born Sons, Sidon and Heth, and thence the name of Canaanites was put upon that particular progeny, distinguished from all his other Sons; and that Country was peculiarly called by the name of Canaan, distinctly from all the rest of the land of Canaan. Hence Jabin the King of Hazor is called the King of Canaan, Judge. IV. 2. and the Kings of Tyre and Sidon, if I mistake not, are called the Kings of the Hittites, 1 King. X. 29.

II. 〈 in non-Latin alphabet 〉 , A Greek woman, a Syrophenician. Although Judea, and almost the whole World, had now a long while stooped under the yoke of the Romans, yet the memory of the Syro-grecian Kingdom, and the name of the Nation, was not yet vanished. And that is worthy to be noted, 〈 in non-Latin alphabet 〉 In the captivity they compute the years only from the Kingdom of the Greeks. They said before, That the Romans for a hundred and fourscore years ruled over the Jews before the destruction of the Temple; and yet they do not compute the times to that destruction, by the years of the Romans, but by the years of the Greeks. Let the Jews themselves well consider this, and the Christians with them, who reckon the Roman for the fourth Monarchy in Daniel.

Therefore that woman that is here spoken of, to reduce all into a short conclusion, was a Syro-grecian by Nation, a Phoenician in respect of her habitation, and from thence called a woman of Canaan.

VERS. XXVI.

BY this Title the Jews out of spite and contempt disgraced the Gentiles, whose first care it was to hate, to mock, and to curse all beside themselves. 〈 in non-Latin alphabet 〉 The Nations of the world, (that is the Heathen) are likened to dogs; from the common speech of the Nation, rather than from his own sense, our Savior uses this expression, to whom the Gentiles were not so hateful, and whose custom was to speak with the vulgar.

This ignominious Name like a stone cast at the Heathen, at length fell upon their own heads; and that by the hand and justice of God directing it: for although they out of pride and contempt fixed that disgraceful name upon the Gentiles, according to their very j •• t desert, the Holy Spirit recoiled it upon themselves. See Psal. LIX. 6. Phil. III. 2. Rev. XXII. 15, &c.

VERS. XXXVI.

SEE here the Tract Beracoth, where it is discoursed of the manner of giving thanks, when many eat together. 〈 in non-Latin alphabet 〉 Three who eat together ought to give thanks together: that is, one gave thanks for the rest (as the Gloss writes) in the plural number, saying, Let us give thanks. So when there were ten, or an hundred, or a thousand, or more, one gave thanks for all, and they answered after him Amen, or some words which he had recited.

VERS. II.

HOW great a value they set upon their Traditions, even above the Word of God, appears sufficiently from this very place, ver. 6. out of infinite examples, which we meet with in their Writings, we will produce one place only, 〈 in non-Latin alphabet 〉 The words of the Scribes are lovely, above the words of the Law; for the words of the Law are weighty and light, but the words of the Scribes are all weighty.

He that shall say, There are no Phylacteries, transgressing the words of the Law, is not guilty; but he that shall say, there are five Totaphoth, adding to the words of the Scribes, he is guilty.

: 〈 in non-Latin alphabet 〉 The words 〈 in non-Latin alphabet 〉 , of the Elders, are weightier than the words of the Prophets.

A Prophet and 〈 in non-Latin alphabet 〉 , an Elder, to what are they likened? To a King sending two of his servants into a Province; of one he writes thus, Unless he show you my Seal, believe him not: Of the other thus, Although he shows you not my Seal, yet believe him. Thus it is written of the Prophet, He shall show thee a sign or a miracle; but of the Elders thus, According to the Law which they shall teach thee, &c. But enough of Blasphemies.

The undervaluing of the washing of hands is said to be among those things for which the Sanhedrin Excommunicates: and therefore that R. Eliazar ben Hazar was Excommunicated by it, 〈 in non-Latin alphabet 〉 Because he undervalued the washing of hands; and that when he was dead, by the command of the Sanhedrin, a great stone was laid upon his Bier. Whence you may learn, say they, that the Sanhedrin stones the very Coffin of every Excommunicate person that dies in his Excommunication.

It would require a just volume, and not a short Commentary, or a running Pen, to lay open this mystery of Pharisaism; concerning washing of hands, and to discover it in all its niceties, let us gather these few passages out of infinite numbers.

I. 〈 in non-Latin alphabet 〉 The washing of hands and the plunging of them is appointed by the words of the Scribes. But, by whom, and when, it is doubted. Some ascribe the institution of this Rite to Hillel and Shammai, others carry it back to Ages before them. Hillel and Shammai decreed concerning the washing of hands. R. I • si • hen Rabb. Bon, in the name of R. Levi, saith, That Tradition was given before, but they had forgotten it: these second stand forth and appoint according to the mind of the former.

II. Although it was permitted to eat unclean meats, and to drink unclean drinks; yet the ancient Religious eat their common food in cleanness, and took care to avoid uncleanness all their days, and they were called Pharisees. And this is a matter of the highest sanctity, and the way of the highest Religion, namely, that a man separate himself, and go aside from the vulgar, and that he neither touch them, nor eat, nor drink with them: for such separation conduceth to the purity of the body from evil works, &c. Hence that definition of a Pharisee which we have produced before, 〈 in non-Latin alphabet 〉 The Pharisees eat their common food in cleanness: and the Pharisaical Ladder of Heaven, Whosoever hath his seat in the land of Israel, and eateth his common food in cleanness, and speaks the holy language, and recites his Phylacteries morning and evening, let him be confident that he shall obtain the life of the world to come.

III. Here that distinction is to be observed between 〈 in non-Latin alphabet 〉 forbidden meats, and 〈 in non-Latin alphabet 〉 unclean meats. Of both Maimonides writ a proper Tract. Forbidden meats, such as Fat, Blood, Creatures unlawful to be eaten, Levite. II. were by no means to be eaten: but Meats unclean in themselves were lawful indeed to be eaten, but contracted some uncleanness elsewhere; it was lawful to eat them, and it was not lawful; or, to speak as the thing indeed is, they might eat them by the Law of God, but by the Canons of Pharisaism, they might not,

IV. The distinction also between 〈 in non-Latin alphabet 〉 unclean, and 〈 in non-Latin alphabet 〉 profane, or polluted, is to be observed. Rambam, in his Preface to Toharoth, declares it.

〈 in non-Latin alphabet 〉 Profane or polluted denotes this, that it does not pollute another beside itself. For everything which uncleanness invades, so that it becomes unclean, but renders not another thing unclean, is called 〈 in non-Latin alphabet 〉 profane. And hence it is said, of everyone that eats unclean meats, or drinks unclean drinks, 〈 in non-Latin alphabet 〉 That his body is polluted: but he pollutes not another. Note that, the body of the eater is polluted by unclean meats. To which you may add that which follows in the same Maimonides in the place before alleged. Separation from the common people, &c. conduces to the purity of the body from evil works; the purity of the body conduceth to the sanctity of the soul from evil affections: the sanctity of the soul conduces unto likeness to God, as it is said, And ye shall be sanctified, and ye shall be holy, because I the Lord that sanctify you, am holy. Hence you may more clearly perceive the force of Christ's confutation, which we have, ver. 17, 18, 19, 20.

V. They thought that clean food was polluted by unclean hands, and that the hands were polluted by unclean meats. You would wonder at this Tradition Unclean meats and unclean drinks do not defile a man, if he touch them not, but if he touch them with his hands, then his hands become unclean: if he handle them with both hands, both hands are defiled; if he touch them with one hand only, one hand only is defiled.

VI. This care therefore laid upon the Pharisee Sect, that meats should be set on free, as much as might be, from all uncleanness: but especially since they could not always be secure of this, that they might be secure that the meats were not rendered unclean by their hands. Hence were the washings of them, not only when they knew them to be unclean, but also when they knew it not.

Rambam in the Preface to the Tract 〈 in non-Latin alphabet 〉 of hands, hath these words, If the hands are unclean by any uncleanness, which renders them unclean; or, if it be hid from a man, and he knows not that he is polluted; yet he is bound to wash his hands in order to eating his common food, &c.

VII. To these most rigid Canons they added also Bugbears and Ghosts to assright them.

: 〈 in non-Latin alphabet 〉 It was a business of Shibta. Where the Gloss is, Shibta was one of the Demo • s who hurt them that wash not their hands before meat. The Aruch writes thus, Shibta is an evil spirit which sits upon men's hands in the night: and if any touch his food with unwashen hands, that spirit sits upon that food, and there is danger from it.

Let these things suffice as we pass along, it would be infinite to pursue all that is said of this rite and superstition. Of the quantity of water sufficient for this washing, of the washing of the hands, and of the plunging of them, of the first and second water, of the manner of washing, of the time, of the order when the number of those that sat down to meat exceeded five, or did not exceed, and other such like niceties; read, if you have leisure, and if the toil and nauseousness of it do not offend you, the Talmudic Tract 〈 in non-Latin alphabet 〉 of hands, Maimonides upon the Tract