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VERS. V.

〈 in non-Latin alphabet 〉 , &c.

It is a gift, by whatsoever thou mightest be profited by me, &c.

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.

〈 in non-Latin alphabet 〉 .

Defileth the man.

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.

〈 in non-Latin alphabet 〉 .

With unwashen hands.

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 non-Latin alphabet 〉 .

A woman of Canaan.

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.

〈 in non-Latin alphabet 〉 .

To the Dogs.

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.

〈 in non-Latin alphabet 〉 .

He gave thanks and brake.

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.

CHAP. XVI.

VERS. III.

〈 in non-Latin alphabet 〉 ;

Can ye not discern the signs of the Times?

THE Jews were very curious in observing the seasons of the Heavens, and the temper of the Air.

In the going out of the last day of the Feast of Tabernacles all observed the rising of the smoke. If the smoke bended northward, the poor rejoiced, but the rich were troubled; because there would be much rain the following year, and the fruits would be corrupted: if it bended Southward, the poor grieved, and the rich rejoiced; for then there would be fewer rains that year, and the fruit would be sound: if Eastward, all rejoiced: if Westward, all were troubled. The Gloss is, They observed this the last day of the Feast of Tabernacles, because the day before the decree of their Judgment concerning the rains of that year was signed, as the Tradition is, In the Feast of Tabernacles they Judged concerning the rains.

R. Acha saith, If any wise man had been in Zippor when the first rain fell, he might soretell the moystness of the year by the very smell of the dust, &c.

But they were dim-sighted at the signs of times, that is, at those eminent signs which plainly pointed, as with the finger and by a visible mark, that now those times that were so much foretold and expected, even the days of the Messias, were at hand. As if he had said,

Can ye not distinguish, that the times of the Messias are come, by those signs which plainly declare it? Do ye not observe Daniel's weeks now expiring? Are ye not under a yoke, the shaking off of which ye have neither any hope at all, nor expectation to do? Do ye not see how the Nation is sunk into all manner of wickedness? Are not Miracles done by me, such as were neither seen nor heard before? Do ye not consider an infinite multitude flowing in, even to a miracle, to the profession of the Gospel: and that the minds of all men are raised into a present expectation of the Messias?

Strange blindness, voluntary, and yet sent upon you from Heaven: your sin and your punishment too! They see all things which may demonstrate and declare a Messias; but they will not see.

VERS. VI.

〈 in non-Latin alphabet 〉 , &c.

Beware of the leaven of the Pharisees, &c.

THERE were two things especially, which seem to have driven the disciples into a mistaken interpretation •• these words, so that they understood them of leaven properly so called.

I. That they had more seldom heard Leaven used for Doctrine. The Metaphorical use of it indeed was frequent among them in an ill sense, namely, for evil affections, and the naughtiness of the heart; but the use of it was more rare, if any at all, for evil doctrine.

Thus one prays: Lord of Ages, it is revealed and known before thy face, that we would do thy will; but do thou subdue that which hinders: 〈 in non-Latin alphabet 〉 Namely, the leaven which is in the lump and the tyranny of (Heathen) Kingdoms. Where the Gloss is thus, The leaven which is in the lump are evil affections, which leaven us in our hearts.

: 〈 in non-Latin alphabet 〉 Cyrus was leavened, that is, grew worse. Sometimes it is used in a better sense; the Rabbins say, Blessed is that Judge who leaveneth his Judgment. But this is not to be understood concerning doctrine, but concerning deliberation in Judgment.

II. Because very exact care was taken by the Pharisaical Canons, what leaven was to be used and what not: Disputations occur here and there, whether Heathen leaven is to be used, and whether Cuthite leaven? f &c. With which caution the Disciples thought that Christ armed them, when he spake concerning the leaven of the Pharisees: but withal they suspected some silent reproof for not bringing bread along with them.

VERS. XIII.

〈 in non-Latin alphabet 〉 ;

Whom do men say, that I, the son of man, am?

I. THAT phrase or title, The son of man, which Christ very often gives himself, denotes not only his humanity, nor his humility, (for see that passage, Joh. V. 27. He hath given him Authority of executing Judgment, because he is the Son of Man) but it bespeaks the seed promised to Adam, the second Adam: and it carried with it a silent confutation of a double ignorance and error among the Jews. 1. They knew not what to resolve upon, concerning the original of the Messias, and how he should rise, whether he should be of the living, as we noted before, the manner of his rise being unknown to them; or whether, of the dead. This phrase unties this knot and teaches openly that he, being a seed promised to the first man, should arise and be born from the seed of the woman. 2. They dreamed of the earthly victories of the Messias, an • of nations to be subdued by him, but this title, The Son of man, recalls their minds to the first promise, where the victory of the promised seed is the bruising of the Serpents head, not the subduing of Kingdoms by some warlike and earthly triumph.

II. When therefore the opinion of the Jews concerning the person of the Messias, what he should be, was uncertain and wavering; Christ asketh, not so much whether they acknowledged him the Messias; as acknowledging the Messias, what kind of person they conceived him to be. The Apostles and the other Disciples, whom he had gathered, and were very many, acknowledged him the Messias: yea those blind men Chap. IX. ver. 27. had confessed this also: therefore that Question had been needless, as to them, Do they think me to be the Messias? But that was needful, What do they conceive of me, the Messias? and to this the Answer of Peter has regard, Thou art Christ, the Son of the living God; as if he should say, We knew well enough a good while ago that thou art the Messias; but as to the Question, What kind of person thou art, I say, Thou art the Son of the living God. See what we note at Chap. XVII. ver. 54.

Therefore the word 〈 in non-Latin alphabet 〉 , Whom, asks not so much concerning the person, as concerning the quality of the person. In which sense also is the word 〈 in non-Latin alphabet 〉 Who, in those words, 1 Sam. XVII. 55. 〈 in non-Latin alphabet 〉 not, The Son of whom, but the Son of what kind of man, is this youth?

VERS. XIV.

〈 in non-Latin alphabet 〉 .

But others Jeremiah,

THE reason why they name Jeremy only of all the Prophets, we give at Chap. XXVII. ver. 9. You observe, that recourses is here made to the memory of the dead, from whom the Messias should spring, rather than from the living: among other things perhaps this reason might persuade them so to do, that that piety could not in those days be expected in any one living as had shined out in those deceased persons (one of the Babylonian Gemarists suspects that Daniel raised from the dead, should be the Messias. ) And this perhaps persuaded them further, because they thought that the Kingdom of the Messias should arise after the Resurrection: and they, that were of this opinion, might be led to think, that the Messias himself was some eminent person among the Saints departed, and that he rising again should bring others with him.

VERS. XVII.

〈 in non-Latin alphabet 〉 .

Flesh and Blood.

THE Jewish Writers use this form of speech infinite times, and by it oppose men to God.

If they were about to lead me 〈 in non-Latin alphabet 〉 Before a King of flesh and blood, &c. but they are leading me before the King of Kings.

A King of flesh and blood forms his picture in a table, &c. the Holy blessed one, his, &c. This Phrase occurrs five times in that one column. The Holy Blessed God doth not, as flesh and blood doth, &c. Flesh and blood wound with one thing and heal with another: but the Holy Blessed one wounds and heals with one and the same thing. Joseph was sold for his dreams, and he was promoted by dreams.

VERS. XVIII.

〈 in non-Latin alphabet 〉 , &c.

Thou art Peter, &c.

I. THERE is nothing, either in the Dialect of the Nation, or in reason, forbids us to think, that our Savior used this very same Greek word; since such Grecizings, were not unusual in that Nation. But be it granted, (which is asserted more without controversy) that he used the Syriac word; yet I deny, that he used that very word 〈 in non-Latin alphabet 〉 Cepha, which he did presently after: but he pronounced it Cephas, after the Greek manner; or he spoke it 〈 in non-Latin alphabet 〉 Cephai, in the adjective sense, according to the Syriac, formation. For how, I pray, could he be understood by the Disciples, or by Peter himself, if in both places he had retained the same word 〈 in non-Latin alphabet 〉 Thou art a Rock, 〈 in non-Latin alphabet 〉 And upon this Rock I will build my Church? It is readily answered, by the Papists, That Peter was the Rock. But let them tell me, why Matthew used not the same word in Greek, if our Savior used the same word in Syriac. If he had intimated, that the Church should be built upon Peter, it had been plainer, and more agreeable to the vulgar Idiom, to have said, Thou art Peter, and upon thee I will build my Church.

II. The words concerning the Rock, upon which the Church was to be built, are evidently taken out of Isaiah; Chap. XXVIII. 16. Which, the New Testament being interpreter in very many places, do most plainly speak Christ. When therefore Peter, the first of all the Disciples (from the very first beginning of the preaching of the Gospel) had pronounced most clearly of the person of Christ, and had declared the Mystery of the Incarnation, and confessed the Deity of Christ, the minds of the Disciples are with good reason called back to those words of Isaiah, that they might learn to acknowledge, who that Stone was, that was set in Zion for a foundation never to be shaken; and whence it came to pass, that that foundation remained so unshaken; namely thence; that he was not a Creature, but God himself, the Son of God.

III. Thence therefore Peter took his surname, not that he should be argued to be that Rock; but because he was so much to be employed in building a Church upon a Rock; whether it were that Church, that was to be gathered out of the Jews, of which he was the chief Minister, or that of the Gentiles (concerning which the discourse here is principally of) unto which he made the first entrance by the Gospel.

VERS. XIX.

〈 in non-Latin alphabet 〉 .

And I will give thee the Kyes of the Kingdom of Heaven.

THAT is, Thou shall first open the door of Faith to the Gentiles. He had said, that he would build his Church to endure forever, against which the gates of Hell should not prevail, which had prevailed against the Jewish Church: and to thee, O Peter, saith he, I will give the keys of the Kingdom of Heaven, that thou mayst open a door for the bringing in the Gospel to that Church. Which was performed by Peter in that remarkable story concerning Cornelius, Act. X. And I make no doubt, that those words of Peter respect these words of Christ, Act. XV. 7. 〈 in non-Latin alphabet 〉 . A good while ago God made choice among us, that the Gentiles should hear the word of the Gospel by my mouth, and believe.

〈 in non-Latin alphabet 〉 , &c.

And whatsoever thou shalt bind on earth, &c.

〈 in non-Latin alphabet 〉 , &c.

And whatsoever thou shalt loose on earth, &c.

I. We believe the Keys were committed to Peter alone, but the power of binding and loosing to the other Apostles also, Ch. XVIII. 18.
II. It is necessary to suppose, that Christ here spake according to the Common people, or he could not be understood, without a particular Commentary, which is nowhere to be found.
III. But now To bind and loose, a very usual Phrase, in the Jewish Schools, was spoken of things, not of persons; which is here also to be observed in the Articles, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 ; What, and Whatsoever, Chap. XVIII.

One might produce thousands of Examples out of their writings: We will only offer a double Decad: the first, whence the frequent use of this word may appear; the second, whence the sense may,

1. R. Iochanan said, (to those of Tiberias) Why have ye brought this Elder to me? 〈 in non-Latin alphabet 〉 Whatsoever I loose, he binds; whatsoever I bind, he looseth.
2. 〈 in non-Latin alphabet 〉 Thou shalt neither bind nor loose.
3. Nachum, the brother of R. Illa, asked R. Iochanan, concerning a certain matter. To whom he answered, Thou shalt neither bind nor loose.
4. 〈 in non-Latin alphabet 〉 This man binds, but the other looseth.
5. R. Chaiia said, 〈 in non-Latin alphabet 〉 Whatsoever I have bound to you eliswhere, I will loose to you here.
6. 〈 in non-Latin alphabet 〉 He asked one wise man, and he bound: 〈 in non-Latin alphabet 〉 Do not ask another wise man, lest perhaps he loose.
7. 〈 in non-Latin alphabet 〉 The mouth that bindeth is the mouth that looseth.
8. 〈 in non-Latin alphabet 〉 Although of the Disciples of Shammai, and those of Hillel, the one bound, and the other loosed; yet they forbad not, but that these might make purifications according to the others.
9. : 〈 in non-Latin alphabet 〉 A wise man that judgeth judgment, defileth and cleanseth (that is, he declares defiled or clean) he looseth and bindeth. The same also is in Maimonides.
10. 〈 in non-Latin alphabet 〉 Whether is it lawful to go into the necessary house with the Phylacteries only to piss? Rabbena looseth, and Rabh Ada bindeth. 〈 in non-Latin alphabet 〉 The Mystical Doctor, who neither bindeth nor looseth.

The other Decad shall show the phrase applied to things.

1. In Judea they did (servile) works on the Passover Eve, (that is, on the day going before the Passover) until noon; but in Galilee not. But that which the School of Shammai binds until the night 〈 in non-Latin alphabet 〉 The School of Hillel looseth until the rising of the Sun.
2. A festival day may teach us this, 〈 in non-Latin alphabet 〉 In which they loosed by the notion of a (servile) work, killing and boiling, &c. as the Gloss notes. 〈 in non-Latin alphabet 〉 But in which they bound by the notion of a Sabbatism: that is, as the same Gloss speaks, The bringing in some food from without the limits of the Sabbath.
3. They do not send Letters by the hand of a Heathen, on the Eve of the Sabbath, no, nor on the fifth day of the week. : 〈 in non-Latin alphabet 〉 Yea the School of Shammai binds it, even on the fourth day of the week; but the School of Hillel looseth it.
4. They do not begin a voyage in the great Sea on the Eve of the Sabbath, no, nor on the fifth day of the week. : 〈 in non-Latin alphabet 〉 Yea the School of Shammai binds it, even on the fourth day of the week; but the School of Hillel looses it.
5. To them that bathe in the hot Baths on the Sabbath-day, 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 They bind washing, and they loose sweating.
6. Women may not look into a Looking-glass on the Sabbath-day, if it be fixed to a wall, : 〈 in non-Latin alphabet 〉 Rabbi loosed it, but the wise men bound it.
7. Concerning the moving of empty vessels, (on the Sabbath-day) of the filling of which there is no intention; the School of Shammai binds it, the School of Hillel looseth it.
8. Concerning gathering wood on a feast-day, scattered about a field, the School of Shammai binds it, the School of Hillel looseth it.
9. 〈 in non-Latin alphabet 〉 They never loosed to us a Crow, nor bound to us a Pigeon.
10. Doth a Seah of unclean Truma fall into an hundred Seahs of clean Truma? The School of Shammai binds it, the School of Hillel looseth it. There are infinite examples of this nature.

Let a third Decad also be added, (that nothing may be left unsaid in this matter) giving examples of the parts of the phrase distinctly and by themselves.

1. 〈 in non-Latin alphabet 〉 The things which they bound not that they might make a hedge to the Law,
2. 〈 in non-Latin alphabet 〉 The Scribes bound the leaven.
3. 〈 in non-Latin alphabet 〉 They neither punished nor bound, unless concerning the leaven itself.
4. 〈 in non-Latin alphabet 〉 The wise men bound the eating of leaven from the beginning of the sixth hour (of the day of the Passover.)
5. R. Abhu saith, R. Gamaliel ben Rabbi asked me, What if I should go into the Market? 〈 in non-Latin alphabet 〉 And I bound it him.

1. 〈 in non-Latin alphabet 〉 The Sanhedrin which looseth two things, let it not hasten to loose three.
2. R. Iochanan saith, 〈 in non-Latin alphabet 〉 They necessarily loose saluting on the Sabbath.
3. 〈 in non-Latin alphabet 〉 The wise men loose all oyls, or, all fat things.
4. The School of Shammai saith, They do not steep ink, colors and vetches (on the Eve of the Sabbath) unless they be steeped before the day be ended. 〈 in non-Latin alphabet 〉 But the School of Hillel looseth it. Many more such like instances occur there.
5. 〈 in non-Latin alphabet 〉 R. Meir loosed the mixing of wine and oil, to anoint a sick man on the Sabbath.

To these may be added, if need were, the frequent, (shall I say?) or infinite use of the phrases, 〈 in non-Latin alphabet 〉 Bound and Loosed, which we meet with thousands of times over. But from these allegations the Reader sees abundantly enough both the frequency, and the common use of this phrase, and the sense of it also; namely, first, that it is used in Doctrine, and in Judgments, concerning things allowed or not allowed in the Law Secondly, that to bind is the same with, to forbid, or to declare forbidden. To think that Christ when he used the common phrase, was not understood by his hearers, in the common and vulgar sense, shall I call it a matter of laughter or of madness?

To this therefore do these words amount: When the time was come wherein the Mosaic Law, as to some part of it, was to be abolished, and left off, and as to another part of it was to be continued and to last forever, he granted Peter here, and to the rest of the Apostles, Chap. XVIII. v. 18. a power to abolish or confirm what they thought good, and as they thought good; being taught this, and led by the Holy Spirit; as if he should say, Whatsoever ye shall bind in the law of Moses, that is, forbid; it shall be forbidden, the Divine Authority confirming it; and whatsoever ye shall loose, that is, permit, or shall teach, that it is permitted and lawful, shall be lawful and permitted.

Hence they Bound, that is forbad, Circumcision to the Believers; eating of things offered to Idols, of things strangled, and of blood for a time, to the Gentiles, and that which they bound on earth was confirmed in Heaven. They loosed, that is, allowed Purification to Paul, and to four other Brethren, for the shunning of scandal, Act. XXI. 24. and in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make Decrees concerning Religion, as to the use or rejection of Mosaic Rites and Judgments, and that either for a time, or forever.

Let the words be applied by way of Paraphrase to the matter that was transacted at present with Peter. I am about to build a Gentile Church, saith Christ, and to thee, O Peter, do I give the Keys of the Kingdom of Heaven, that thou mayest first open the door of faith to them; but if thou askest by what Rule that Church is to be governed, when the Mosaic Rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the Law of Moses thou shalt forbid them, shall be forbidden; whatsoever thou grantest them shall be granted, and that under a sanction made in Heaven.

Hence in that instant when he should use his Keys, that is, when he was now ready to open the Gate of the Gospel to the Gentiles, Act. X. he was taught from Heaven, that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any Creature convenient for food was now loosed, which before had been bound; and he in like manner looses both these.

Those words of our Savior, Joh. XX. 23. Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us; when they carry quite another sense. Here the business is of Doctrine only, not of Persons; there of Persons, not of Doctrine: Here of things lawful or unlawful in Religion to be determined by the Apostles, there of persons obstinate or not obstinate, to be punished by them, or not to be punished.

As to Doctrine the Apostles were doubly instructed, 1. So long sitting at the feet of their Master, they had imbided the Evangelical Doctrine. 2. The Holy Spirit directing them, they were to determine concerning the Legal Doctrine and practice; being completely instructed and enabled in both, by the Holy Spirit descending upon them. As to the Persons, they were endowed with a peculiar gift, so that the same spirit directing them, if they would retain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea death itself; which Peter did to An •• ias and Sapphira; Paul to Elymas, Hymenaeus and Phil • tus, &c.

VERS. III.

〈 in non-Latin alphabet 〉 ;

Can ye not discern the signs of the Times?

THE Jews were very curious in observing the seasons of the Heavens, and the temper of the Air.

In the going out of the last day of the Feast of Tabernacles all observed the rising of the smoke. If the smoke bended northward, the poor rejoiced, but the rich were troubled; because there would be much rain the following year, and the fruits would be corrupted: if it bended Southward, the poor grieved, and the rich rejoiced; for then there would be fewer rains that year, and the fruit would be sound: if Eastward, all rejoiced: if Westward, all were troubled. The Gloss is, They observed this the last day of the Feast of Tabernacles, because the day before the decree of their Judgment concerning the rains of that year was signed, as the Tradition is, In the Feast of Tabernacles they Judged concerning the rains.

R. Acha saith, If any wise man had been in Zippor when the first rain fell, he might soretell the moystness of the year by the very smell of the dust, &c.

But they were dim-sighted at the signs of times, that is, at those eminent signs which plainly pointed, as with the finger and by a visible mark, that now those times that were so much foretold and expected, even the days of the Messias, were at hand. As if he had said,

Can ye not distinguish, that the times of the Messias are come, by those signs which plainly declare it? Do ye not observe Daniel's weeks now expiring? Are ye not under a yoke, the shaking off of which ye have neither any hope at all, nor expectation to do? Do ye not see how the Nation is sunk into all manner of wickedness? Are not Miracles done by me, such as were neither seen nor heard before? Do ye not consider an infinite multitude flowing in, even to a miracle, to the profession of the Gospel: and that the minds of all men are raised into a present expectation of the Messias?

Strange blindness, voluntary, and yet sent upon you from Heaven: your sin and your punishment too! They see all things which may demonstrate and declare a Messias; but they will not see.

VERS. VI.

〈 in non-Latin alphabet 〉 , &c.

Beware of the leaven of the Pharisees, &c.

THERE were two things especially, which seem to have driven the disciples into a mistaken interpretation •• these words, so that they understood them of leaven properly so called.

I. That they had more seldom heard Leaven used for Doctrine. The Metaphorical use of it indeed was frequent among them in an ill sense, namely, for evil affections, and the naughtiness of the heart; but the use of it was more rare, if any at all, for evil doctrine.

Thus one prays: Lord of Ages, it is revealed and known before thy face, that we would do thy will; but do thou subdue that which hinders: 〈 in non-Latin alphabet 〉 Namely, the leaven which is in the lump and the tyranny of (Heathen) Kingdoms. Where the Gloss is thus, The leaven which is in the lump are evil affections, which leaven us in our hearts.

: 〈 in non-Latin alphabet 〉 Cyrus was leavened, that is, grew worse. Sometimes it is used in a better sense; the Rabbins say, Blessed is that Judge who leaveneth his Judgment. But this is not to be understood concerning doctrine, but concerning deliberation in Judgment.

II. Because very exact care was taken by the Pharisaical Canons, what leaven was to be used and what not: Disputations occur here and there, whether Heathen leaven is to be used, and whether Cuthite leaven? f &c. With which caution the Disciples thought that Christ armed them, when he spake concerning the leaven of the Pharisees: but withal they suspected some silent reproof for not bringing bread along with them.

VERS. XIII.

〈 in non-Latin alphabet 〉 ;

Whom do men say, that I, the son of man, am?

I. THAT phrase or title, The son of man, which Christ very often gives himself, denotes not only his humanity, nor his humility, (for see that passage, Joh. V. 27. He hath given him Authority of executing Judgment, because he is the Son of Man) but it bespeaks the seed promised to Adam, the second Adam: and it carried with it a silent confutation of a double ignorance and error among the Jews. 1. They knew not what to resolve upon, concerning the original of the Messias, and how he should rise, whether he should be of the living, as we noted before, the manner of his rise being unknown to them; or whether, of the dead. This phrase unties this knot and teaches openly that he, being a seed promised to the first man, should arise and be born from the seed of the woman. 2. They dreamed of the earthly victories of the Messias, an • of nations to be subdued by him, but this title, The Son of man, recalls their minds to the first promise, where the victory of the promised seed is the bruising of the Serpents head, not the subduing of Kingdoms by some warlike and earthly triumph.

II. When therefore the opinion of the Jews concerning the person of the Messias, what he should be, was uncertain and wavering; Christ asketh, not so much whether they acknowledged him the Messias; as acknowledging the Messias, what kind of person they conceived him to be. The Apostles and the other Disciples, whom he had gathered, and were very many, acknowledged him the Messias: yea those blind men Chap. IX. ver. 27. had confessed this also: therefore that Question had been needless, as to them, Do they think me to be the Messias? But that was needful, What do they conceive of me, the Messias? and to this the Answer of Peter has regard, Thou art Christ, the Son of the living God; as if he should say, We knew well enough a good while ago that thou art the Messias; but as to the Question, What kind of person thou art, I say, Thou art the Son of the living God. See what we note at Chap. XVII. ver. 54.

Therefore the word 〈 in non-Latin alphabet 〉 , Whom, asks not so much concerning the person, as concerning the quality of the person. In which sense also is the word 〈 in non-Latin alphabet 〉 Who, in those words, 1 Sam. XVII. 55. 〈 in non-Latin alphabet 〉 not, The Son of whom, but the Son of what kind of man, is this youth?

VERS. XIV.

〈 in non-Latin alphabet 〉 .

But others Jeremiah,

THE reason why they name Jeremy only of all the Prophets, we give at Chap. XXVII. ver. 9. You observe, that recourses is here made to the memory of the dead, from whom the Messias should spring, rather than from the living: among other things perhaps this reason might persuade them so to do, that that piety could not in those days be expected in any one living as had shined out in those deceased persons (one of the Babylonian Gemarists suspects that Daniel raised from the dead, should be the Messias. ) And this perhaps persuaded them further, because they thought that the Kingdom of the Messias should arise after the Resurrection: and they, that were of this opinion, might be led to think, that the Messias himself was some eminent person among the Saints departed, and that he rising again should bring others with him.

VERS. XVII.

〈 in non-Latin alphabet 〉 .

Flesh and Blood.

THE Jewish Writers use this form of speech infinite times, and by it oppose men to God.

If they were about to lead me 〈 in non-Latin alphabet 〉 Before a King of flesh and blood, &c. but they are leading me before the King of Kings.

A King of flesh and blood forms his picture in a table, &c. the Holy blessed one, his, &c. This Phrase occurrs five times in that one column. The Holy Blessed God doth not, as flesh and blood doth, &c. Flesh and blood wound with one thing and heal with another: but the Holy Blessed one wounds and heals with one and the same thing. Joseph was sold for his dreams, and he was promoted by dreams.

VERS. XVIII.

〈 in non-Latin alphabet 〉 , &c.

Thou art Peter, &c.

I. THERE is nothing, either in the Dialect of the Nation, or in reason, forbids us to think, that our Savior used this very same Greek word; since such Grecizings, were not unusual in that Nation. But be it granted, (which is asserted more without controversy) that he used the Syriac word; yet I deny, that he used that very word 〈 in non-Latin alphabet 〉 Cepha, which he did presently after: but he pronounced it Cephas, after the Greek manner; or he spoke it 〈 in non-Latin alphabet 〉 Cephai, in the adjective sense, according to the Syriac, formation. For how, I pray, could he be understood by the Disciples, or by Peter himself, if in both places he had retained the same word 〈 in non-Latin alphabet 〉 Thou art a Rock, 〈 in non-Latin alphabet 〉 And upon this Rock I will build my Church? It is readily answered, by the Papists, That Peter was the Rock. But let them tell me, why Matthew used not the same word in Greek, if our Savior used the same word in Syriac. If he had intimated, that the Church should be built upon Peter, it had been plainer, and more agreeable to the vulgar Idiom, to have said, Thou art Peter, and upon thee I will build my Church.

II. The words concerning the Rock, upon which the Church was to be built, are evidently taken out of Isaiah; Chap. XXVIII. 16. Which, the New Testament being interpreter in very many places, do most plainly speak Christ. When therefore Peter, the first of all the Disciples (from the very first beginning of the preaching of the Gospel) had pronounced most clearly of the person of Christ, and had declared the Mystery of the Incarnation, and confessed the Deity of Christ, the minds of the Disciples are with good reason called back to those words of Isaiah, that they might learn to acknowledge, who that Stone was, that was set in Zion for a foundation never to be shaken; and whence it came to pass, that that foundation remained so unshaken; namely thence; that he was not a Creature, but God himself, the Son of God.

III. Thence therefore Peter took his surname, not that he should be argued to be that Rock; but because he was so much to be employed in building a Church upon a Rock; whether it were that Church, that was to be gathered out of the Jews, of which he was the chief Minister, or that of the Gentiles (concerning which the discourse here is principally of) unto which he made the first entrance by the Gospel.

VERS. XIX.

〈 in non-Latin alphabet 〉 .

And I will give thee the Kyes of the Kingdom of Heaven.

THAT is, Thou shall first open the door of Faith to the Gentiles. He had said, that he would build his Church to endure forever, against which the gates of Hell should not prevail, which had prevailed against the Jewish Church: and to thee, O Peter, saith he, I will give the keys of the Kingdom of Heaven, that thou mayst open a door for the bringing in the Gospel to that Church. Which was performed by Peter in that remarkable story concerning Cornelius, Act. X. And I make no doubt, that those words of Peter respect these words of Christ, Act. XV. 7. 〈 in non-Latin alphabet 〉 . A good while ago God made choice among us, that the Gentiles should hear the word of the Gospel by my mouth, and believe.

〈 in non-Latin alphabet 〉 , &c.

And whatsoever thou shalt bind on earth, &c.

〈 in non-Latin alphabet 〉 , &c.

And whatsoever thou shalt loose on earth, &c.

I. We believe the Keys were committed to Peter alone, but the power of binding and loosing to the other Apostles also, Ch. XVIII. 18.
II. It is necessary to suppose, that Christ here spake according to the Common people, or he could not be understood, without a particular Commentary, which is nowhere to be found.
III. But now To bind and loose, a very usual Phrase, in the Jewish Schools, was spoken of things, not of persons; which is here also to be observed in the Articles, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 ; What, and Whatsoever, Chap. XVIII.

One might produce thousands of Examples out of their writings: We will only offer a double Decad: the first, whence the frequent use of this word may appear; the second, whence the sense may,

1. R. Iochanan said, (to those of Tiberias) Why have ye brought this Elder to me? 〈 in non-Latin alphabet 〉 Whatsoever I loose, he binds; whatsoever I bind, he looseth.
2. 〈 in non-Latin alphabet 〉 Thou shalt neither bind nor loose.
3. Nachum, the brother of R. Illa, asked R. Iochanan, concerning a certain matter. To whom he answered, Thou shalt neither bind nor loose.
4. 〈 in non-Latin alphabet 〉 This man binds, but the other looseth.
5. R. Chaiia said, 〈 in non-Latin alphabet 〉 Whatsoever I have bound to you eliswhere, I will loose to you here.
6. 〈 in non-Latin alphabet 〉 He asked one wise man, and he bound: 〈 in non-Latin alphabet 〉 Do not ask another wise man, lest perhaps he loose.
7. 〈 in non-Latin alphabet 〉 The mouth that bindeth is the mouth that looseth.
8. 〈 in non-Latin alphabet 〉 Although of the Disciples of Shammai, and those of Hillel, the one bound, and the other loosed; yet they forbad not, but that these might make purifications according to the others.
9. : 〈 in non-Latin alphabet 〉 A wise man that judgeth judgment, defileth and cleanseth (that is, he declares defiled or clean) he looseth and bindeth. The same also is in Maimonides.
10. 〈 in non-Latin alphabet 〉 Whether is it lawful to go into the necessary house with the Phylacteries only to piss? Rabbena looseth, and Rabh Ada bindeth. 〈 in non-Latin alphabet 〉 The Mystical Doctor, who neither bindeth nor looseth.

The other Decad shall show the phrase applied to things.

1. In Judea they did (servile) works on the Passover Eve, (that is, on the day going before the Passover) until noon; but in Galilee not. But that which the School of Shammai binds until the night 〈 in non-Latin alphabet 〉 The School of Hillel looseth until the rising of the Sun.
2. A festival day may teach us this, 〈 in non-Latin alphabet 〉 In which they loosed by the notion of a (servile) work, killing and boiling, &c. as the Gloss notes. 〈 in non-Latin alphabet 〉 But in which they bound by the notion of a Sabbatism: that is, as the same Gloss speaks, The bringing in some food from without the limits of the Sabbath.
3. They do not send Letters by the hand of a Heathen, on the Eve of the Sabbath, no, nor on the fifth day of the week. : 〈 in non-Latin alphabet 〉 Yea the School of Shammai binds it, even on the fourth day of the week; but the School of Hillel looseth it.
4. They do not begin a voyage in the great Sea on the Eve of the Sabbath, no, nor on the fifth day of the week. : 〈 in non-Latin alphabet 〉 Yea the School of Shammai binds it, even on the fourth day of the week; but the School of Hillel looses it.
5. To them that bathe in the hot Baths on the Sabbath-day, 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 They bind washing, and they loose sweating.
6. Women may not look into a Looking-glass on the Sabbath-day, if it be fixed to a wall, : 〈 in non-Latin alphabet 〉 Rabbi loosed it, but the wise men bound it.
7. Concerning the moving of empty vessels, (on the Sabbath-day) of the filling of which there is no intention; the School of Shammai binds it, the School of Hillel looseth it.
8. Concerning gathering wood on a feast-day, scattered about a field, the School of Shammai binds it, the School of Hillel looseth it.
9. 〈 in non-Latin alphabet 〉 They never loosed to us a Crow, nor bound to us a Pigeon.
10. Doth a Seah of unclean Truma fall into an hundred Seahs of clean Truma? The School of Shammai binds it, the School of Hillel looseth it. There are infinite examples of this nature.

Let a third Decad also be added, (that nothing may be left unsaid in this matter) giving examples of the parts of the phrase distinctly and by themselves.

1. 〈 in non-Latin alphabet 〉 The things which they bound not that they might make a hedge to the Law,
2. 〈 in non-Latin alphabet 〉 The Scribes bound the leaven.
3. 〈 in non-Latin alphabet 〉 They neither punished nor bound, unless concerning the leaven itself.
4. 〈 in non-Latin alphabet 〉 The wise men bound the eating of leaven from the beginning of the sixth hour (of the day of the Passover.)
5. R. Abhu saith, R. Gamaliel ben Rabbi asked me, What if I should go into the Market? 〈 in non-Latin alphabet 〉 And I bound it him.

1. 〈 in non-Latin alphabet 〉 The Sanhedrin which looseth two things, let it not hasten to loose three.
2. R. Iochanan saith, 〈 in non-Latin alphabet 〉 They necessarily loose saluting on the Sabbath.
3. 〈 in non-Latin alphabet 〉 The wise men loose all oyls, or, all fat things.
4. The School of Shammai saith, They do not steep ink, colors and vetches (on the Eve of the Sabbath) unless they be steeped before the day be ended. 〈 in non-Latin alphabet 〉 But the School of Hillel looseth it. Many more such like instances occur there.
5. 〈 in non-Latin alphabet 〉 R. Meir loosed the mixing of wine and oil, to anoint a sick man on the Sabbath.

To these may be added, if need were, the frequent, (shall I say?) or infinite use of the phrases, 〈 in non-Latin alphabet 〉 Bound and Loosed, which we meet with thousands of times over. But from these allegations the Reader sees abundantly enough both the frequency, and the common use of this phrase, and the sense of it also; namely, first, that it is used in Doctrine, and in Judgments, concerning things allowed or not allowed in the Law Secondly, that to bind is the same with, to forbid, or to declare forbidden. To think that Christ when he used the common phrase, was not understood by his hearers, in the common and vulgar sense, shall I call it a matter of laughter or of madness?

To this therefore do these words amount: When the time was come wherein the Mosaic Law, as to some part of it, was to be abolished, and left off, and as to another part of it was to be continued and to last forever, he granted Peter here, and to the rest of the Apostles, Chap. XVIII. v. 18. a power to abolish or confirm what they thought good, and as they thought good; being taught this, and led by the Holy Spirit; as if he should say, Whatsoever ye shall bind in the law of Moses, that is, forbid; it shall be forbidden, the Divine Authority confirming it; and whatsoever ye shall loose, that is, permit, or shall teach, that it is permitted and lawful, shall be lawful and permitted.

Hence they Bound, that is forbad, Circumcision to the Believers; eating of things offered to Idols, of things strangled, and of blood for a time, to the Gentiles, and that which they bound on earth was confirmed in Heaven. They loosed, that is, allowed Purification to Paul, and to four other Brethren, for the shunning of scandal, Act. XXI. 24. and in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make Decrees concerning Religion, as to the use or rejection of Mosaic Rites and Judgments, and that either for a time, or forever.

Let the words be applied by way of Paraphrase to the matter that was transacted at present with Peter. I am about to build a Gentile Church, saith Christ, and to thee, O Peter, do I give the Keys of the Kingdom of Heaven, that thou mayest first open the door of faith to them; but if thou askest by what Rule that Church is to be governed, when the Mosaic Rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the Law of Moses thou shalt forbid them, shall be forbidden; whatsoever thou grantest them shall be granted, and that under a sanction made in Heaven.

Hence in that instant when he should use his Keys, that is, when he was now ready to open the Gate of the Gospel to the Gentiles, Act. X. he was taught from Heaven, that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any Creature convenient for food was now loosed, which before had been bound; and he in like manner looses both these.

Those words of our Savior, Joh. XX. 23. Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us; when they carry quite another sense. Here the business is of Doctrine only, not of Persons; there of Persons, not of Doctrine: Here of things lawful or unlawful in Religion to be determined by the Apostles, there of persons obstinate or not obstinate, to be punished by them, or not to be punished.

As to Doctrine the Apostles were doubly instructed, 1. So long sitting at the feet of their Master, they had imbided the Evangelical Doctrine. 2. The Holy Spirit directing them, they were to determine concerning the Legal Doctrine and practice; being completely instructed and enabled in both, by the Holy Spirit descending upon them. As to the Persons, they were endowed with a peculiar gift, so that the same spirit directing them, if they would retain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea death itself; which Peter did to An •• ias and Sapphira; Paul to Elymas, Hymenaeus and Phil • tus, &c.

CHAP. XVII.

VERS. II.

〈 in non-Latin alphabet 〉 .

And was Transfigured.

WHEN Christ was Baptized, being now ready to enter upon his Evangelical Priesthood, he is sealed by a heavenly voice, for the High Priest, and is anointed with the Holy Spirit, as the High Priests were wont to be with holy oil.

In his Transfiguration he is sealed for the High Priest: for mark, 1. How two of the greatest Prophets, Moses and Elias resort to him. 2. How to those words, This is my beloved Son, in whom I am well pleased, (which also were heard from Heaven at his Baptism) is added that Clause, Hear ye him; which compare with the words of Moses, concerning a Prophet to be raised up by God, Deut. XVIII. 19. Whosoever shall not hearken to my words which I shall put into his mouth, &c. 3. How the Heavenly voice went out of the Cloud that overshadowed them, when at his Baptism no such Cloud appeared. Here that is worthy observing, which some Jews note, and reason dictates, namely, That the Cloud of Glory, the Conductor of Israel departed at the death of Moses; for while he lived, that Cloud was the people's guide in the Wilderness; but when he was dead, the Ark of the Covenant led them. Therefore as that Cloud departed at the death of Moses, that Great Prophet; so such a Cloud was now present at the Sealing of the Greatest Prophet. 4. Christ here shines with such a brightness, nay with a greater than Moses and Elias now glorified; and this both for the honor of his Person, and for the honor of his Doctrine; both which surpassed by infinite degrees the Persons and the Doctrines of both of them. When you recollect the face of Christ transfigured, shining with so great luster when he talked with Moses and Elias, acknowledge the Brightness of the Gospel above the cloudy obscurity of the Law and of the Prophets.

VERS. IV.

〈 in non-Latin alphabet 〉 , &c.

Let us make here three Tabernacles, &c.

THE Transfiguration of Christ was by night. Compare Luk. IX. 37. The form of his face and garments is changed, while he prays, and Moses and Elias came and discourse with him concerning his death, (it is uncertain how long) while as yet the Disciples that were present, were over-charged with sleep. When they awaked, O what a Spectacle had they! being afraid they observe and contemplate, they discover the Prophets; whom now departing Peter would detain, and being loath that so noble a Scene should be dispersed, made this Proposition, Let us make here three Tabernacles, &c. Whence he should know them to be Prophets, it is in vain to seek, because it is nowhere to be found; but being known, he was loath they should depart thence, being ravished with the sweetness of such society, however astonished at the terror of the Glory; and hence those words which when he spake, he is said by Luke, Not to know what he said; and by Mark, Not to know what he should say; which are rather to be understood of the misapplication of his words, than of the sense of the words. He knew well enough that he said these words, and he knew as well for what reason he said them, but yet he knew not what he said, that is, he was much mistaken when he spake these words, while he believed that Christ, Moses and Elias would abide and dwell there together in Earthly Tabernacles.

VERS. V.

〈 in non-Latin alphabet 〉 , &c.

While he yet spake, behold a cloud, &c.

MOses and Elias now turning their backs, and going out of the Scene, Peter speaks his words; and as he speaks them, when the Prophets were now gone, Behold a Cloud, &c. they had foretold Christ of his death, (such is the cry of the Law and of the Prophets, that Christ should suffer, Luk. XXIV. 44.) He Preaches his Deity to his Disciples, and the Heavenly voice seals him for the true Messias. See 2 Pet. I. 16, 17.

VERS. X.

〈 in non-Latin alphabet 〉 ;

Why therefore say the Scribes, that Elias must first come?

I. IT would be an infinite task to produce all the passages out of the Jewish Writings, which one might, concerning the expected coming of Elias: We will mention a few things, 〈 in non-Latin alphabet 〉 , in passing, which sufficiently speak out that vain expectation, and the ends also of his expected coming.

1. Let David Kimchi first be heard, upon those words of Malachi, Behold, I send you Elias the Prophet: God, saith he, shall restore the soul of Elias, which ascended of old, into Heaven, into a created body, like to his former body: for his first body returned to Earth, when he went up to Heaven, each Element to its own Element. But when God shall bring him to life, in the body, he shall send him to Israel, before the day of Judgment, which is the Great and Terrible day of the Lord: and he shall admonish both the fathers and the children together, to turn to God, and they that turn shall be delivered from the day of Judgment, &c. Consider whether the Eye of the Disciples looks, in the Question under our hands. Christ had commanded, in the verse before, Tell the Vision (of the Transfiguration) to no man, until the Son of man be risen from the dead. But now, although they understood not what the Resurrection from the dead meant, (which Mark intimates,) yet they roundly retort, Why therefore, say the Scribes, that Elias shall first come? That is, before there be a Resurrection and a day of Judgment: for as yet, they were altogether ignorant that Christ should rise. They believed with the whole Nation, that there should be a Resurrection, at the coming of the Messias.

2. Let Ibn Ezra be heard in the second place. We find, saith he, that Elias lived in the days of Ahaziah the son of Ahab: we find also, that Joram the son of Ahab, and Jehoshaphat inquired of Elisha the Prophet; and there, it is written, This is Elisha the son of Shaphat, 〈 in non-Latin alphabet 〉 Who poured water upon the hands of Elijah. And this is a sign that Elias was first gone up into Heaven in a whirlwind: because it is not said, 〈 in non-Latin alphabet 〉 Who poureth water, but, Who poured. Moreover, Elisha departed not from Elijah, from the time that he first waited upon him, until Elias went up. And yet we find that after the death of Jehoshaphat, in the days of Ahasiah his son, It was written, And a letter came to him from Elijah the Prophet. And this proves, that he then writ and sent it; for, if it had been written before his Ascension, it would be said, A letter was found, or, brought to him, which Elias had left behind him. And it is without controversy, that he was seen in the days of our Holy Wise Men. God, of his Mercy hasten his Prophesy, and the times of his coming. So he, upon Mal. IV.

3. The Talmudists do suppose Elias keeping the Sabbath, in Mount Carmel. Let not the Truma, saith one, of which it is doubted, whither it be clean or unclean, be burnt; lest Elias, keeping the Sabbath, in Mount Carmel, come and testify of it on the Sabbath, that it is clean.

4. The Talmudical books abound with these and the like trifles. If a man finds anything that is lost, he is bound to declare it, by a public outcry; but if the owners come not to ask for it, let him lay it up by him until Elias shall come. And, If any find a Bill of Contract between his Country men, and knows not what it means, let him lay it up, until Elias shall come.

5. That we be not tedious, it shall be enough to produce a few passages out of Bab. Erubhin: Where, upon this subject, If any say, Behold I am a Nazarite, on the day wherein the Son of David comes, it is permitted to drink wine on the Sabbaths and feast days, it is disputed what day of the week Messias shall come and on what day Elias: where, among other things, these words occur, 〈 in non-Latin alphabet 〉 Elias came not yesterday: that is, the same day wherein he comes, he shall appear in public; and shall not lie hid today, coming yesterday. The Gloss, thus: If thou sayest, perhaps he shall come on the Eve of the Sabbath, and shall preach the Gospel, ( 〈 in non-Latin alphabet 〉 ) on the Sabbath: you may answer with that Text, Behold I send you Elias the Prophet, before the day of the Lord come; you may argue, that he shall preach on that very day in which he shall come.

〈 in non-Latin alphabet 〉 The Israelites are certain that Elias shall come, neither on the Sabbath Eves, nor on the Eves of the feast days. 〈 in non-Latin alphabet 〉 By reason of labor. And again, 〈 in non-Latin alphabet 〉 Elias cometh not on the Sabbath day. Thus speak the Scholars of Hillel, We are sure Elias will not come on the Sabbath, nor on a feast day. The Glossers give the Reason, Not on the Sabbath Eves, or the Eves of the feast days, by reason of labor; that is, by reason of the preparation for the Sabbath; namely, lest they should leave the necessaries for the Sabbath unfinished, to go to meet him: nor on the Sabbaths, by reason of labor in the Banquets; that they omit not those feastings and eatings which were esteemed so necessary to the Sabbath, whilst they went out to meet Elias.

Let these three Observations, out of the Glossers upon the page cited, serve for a conclusion.

1. 〈 in non-Latin alphabet 〉 Before the coming of the Son of David, Elias shall come to preach of him.
2. 〈 in non-Latin alphabet 〉 Messias cometh not on the first day of the Sabbath, because Elias shall not come on the Sabbath. Whence it appears that Elias is expected the day before the Messias appeared.
3. 〈 in non-Latin alphabet 〉 Is not Messias ben Joseph to come first?

II. We meet with numberless Stories in the Talmudists, concerning the apparitions of Elias: according to that which was said before by Ibn Ezra, It is without controversy, that Elias was s •… in the days of our wise men. There is no need of Examples, when it may not be so much doubted who of these wise men saw Elias, as who saw him not. For my part, I cannot esteem all those stories for mere Fables; but in very many of them I cannot but suspect Witchcrafts, and the appearances of Ghosts, which we also said before concerning the Bath Kol. For thus the Devil craftily deluded this Nation, willing to be deceived; and even the capacity of observing that the coming of the Messias was now past, was obliterated, when here and there, in this age and in the toother his Forerunner Elias appeared, as if he intended hence to let them know, that he was yet to come.

VERS. II.

〈 in non-Latin alphabet 〉 .

And he shall restore all things.

THE Jews feign many things which Elias shall restore 〈 in non-Latin alphabet 〉 He shall purify the Bastards and restore them to the Congregation. He shall render to Israel the pot of Man • a, the Viol of Holy oil, the Viol of water; and there are some who say, the Rod of Aaron. Which things, alas! how far distant are they from those which are spoken concerning the Office of Elias.

〈 in non-Latin alphabet 〉 , He shall restore, or, make up, not into the former state, but into a better. There were 〈 in non-Latin alphabet 〉 , Times of restitution of all things, determined by God, Acts III. 21. wherein all things were to be framed into a Gospel state and a state worthy of the Messias: A Church was to be founded, and the Doctrine of the Gospel dispersed, the hearts of the Fathers, the Jews to be united to the Sons, the Gentiles; and the hearts of the Sons, the Gentiles to the Fathers, the Jews: which work was begun by the Baptist, and finished by Christ and the Apostles. Which term, of the Restitution of all these, expiring, the Common-wealth of the Jews expired also, and the gifts of Revelation and Miracles, granted for this purpose, and so necessary to it, failed. However therefore ye have crucified Christ, saith Peter, in that place of the Acts now cited; yet God shall still send you Jesus Christ in the preaching of the Gospel, to fulfil these things. Him indeed, as to his person, the Heavens do contain, and shall contain, until all these things be perfected; Expect not therefore, with the erring Nation, his personal presence always on Earth: but he shall make up and constitute all things by us his Ministers, until the Terms determined and prefixed for the perfecting of this Restitution, shall come.

VERS. XV.

〈 in non-Latin alphabet 〉 .

He is Lunatick.

LUke IX. 39. 〈 in non-Latin alphabet 〉 . A spirit taketh him, Mark IX. 17. 〈 in non-Latin alphabet 〉 , Hath a dumb spirit.

I. He that is skilled in the Talmudic Writings will here remember what things are said concerning 〈 in non-Latin alphabet 〉 A deaf and mad man, concerning whom there is so much mention in their Writings.

There are five who do not pay the Trumah, but, if they do, their Trumah is no Trumah: 〈 in non-Latin alphabet 〉 The deaf and dumb, the lunatic, &c. Any one is fit to sacrifice a Beast, except 〈 in non-Latin alphabet 〉 A dumb and deaf, a lunatic and a child: and very many passages of this nature, &c. I have rendered 〈 in non-Latin alphabet 〉 deaf and dumb, according to the sense of the Masters, who in the place first cited, do thus interpret the word, 〈 in non-Latin alphabet 〉 concerning which the wise men speak, is he who neither heareth, nor speaketh. See there the Jerusalem Gemara, where, among other things, this occurs not unworthy our noting, That all the sons of R. Jochanan ben Gudgoda were 〈 in non-Latin alphabet 〉 deaf and dumb.

II. It was very usual to the Jews to attribute some of the more grievous diseases to evil spirits, specially those, wherein either the body was distorted, or the mind disturbed and tossed with a frenzy.

: 〈 in non-Latin alphabet 〉 If any one vexed with an evil Spirit shall say, when their disease did first invade him, write a Bill of Divorce for my wife, &c.

: 〈 in non-Latin alphabet 〉 If any, whom Kordicus vexeth, say, Write a Bill of Divorce for my wife, &c. Kordicus, say the Glossers, is a Demon, which rules over those that drink too much new Wine. 〈 in non-Latin alphabet 〉 What is Kordicus? Samuel saith, When new Wine out of the press hath caught any one. Rambam, upon the place, hath these words, Kordicus is a disease generated from the repletion of the Vessels of the Brain, whereby the understanding is confounded, and it is a kind of Falling-sickness. Behold the same, a Demon and a disease! to which the Gemarists applied Exorcisms and a Diet. See Bab. Gittin.

Shibta is an evil Spirit, who taking hold on the necks of infants, dries up and contracts their nerves.

He that drinks up double cups 〈 in non-Latin alphabet 〉 Is punished by the Devil.

From this Vulgar opinion of the Nation, namely, That Devils are the Authors of such kind of diseases, one Evangelist brings in the Father of this child, saying of him 〈 in non-Latin alphabet 〉 , He is lunatic, another, 〈 in non-Latin alphabet 〉 , He hath a spirit. He had been dumb and deaf from his birth, to that misery was added a frenzy, or, a Lycanthropy, (which kind of disease it was not unusual with the Nation to attribute to the Devil) and here, in truth a Devil was present.

VERS. XVII.

〈 in non-Latin alphabet 〉 , &c.

O faithless and perverse generation, &c.

THE edge of these words is levelled especially against the Scribes, (See Mark IX. 14.) and yet the Disciples escaped not altogether untouched.

Christ and his three prime Disciples being absent, this child is brought to the rest, to be healed: they cannot heal him, partly, because the Devil was really in him, partly, because this evil had adhered to him from his very birth. Upon this the Scribes insult and scoff at them and their Master. A faithless and perverse generation, which is neither overcome by Miracles, when they are done, and vilify, when they are not done! The faith of the Disciples, ( verse. 20.) wavered by the plain difficulty of the thing, which seemed impossible to be overcome, when so many evils were digested into one, deafness, dumbness, frenzy and possession of the Devil; and all these from the cradle.

VERS. XX.

〈 in non-Latin alphabet 〉 , &c.

Faith as a grain of mustard seed, &c.

: 〈 in non-Latin alphabet 〉 or, 〈 in non-Latin alphabet 〉 As a seed of Mustard, or, As a drop of Mustard, in Talmudic Language. See Chap. XIII. verse. 23.

〈 in non-Latin alphabet 〉 , &c. Ye shall say to this mountain, &c.

See what we note, at Chap. XXI. verse. 21.

VERS. XXI.

〈 in non-Latin alphabet 〉 .

This kind goeth not out but by prayer and fasting.

IT is not much unlike this, which is said, : 〈 in non-Latin alphabet 〉 By reason of an evil spirit a singular (or religious) man may afflict himself (with fastings.)

VERS. XXIV.

〈 in non-Latin alphabet 〉 .

They that receive the (Didrachma) tribute-money.

TWO things persuade me, that this is to be understood of the Half Shekel to be yearly paid into the Treasury of the Temple.

1. The word itself whereby this tribute is called, 〈 in non-Latin alphabet 〉 . Concerning this, thus Josephus writes, 〈 in non-Latin alphabet 〉 . He laid a tax upon all the Jews wheresoever they were, namely, two Drachmes; commanding everyone of what ever age to bring it into the Capitol, as before they had paid it into the Temple at Jerusalem. And Dion Cassius of the same thus, 〈 in non-Latin alphabet 〉 , &c. He commanded all to bring the Didrachm yearly to Jupiter Capitolinus.

The Seventy Interpreters indeed upon Exod. XXX. 13. render it 〈 in non-Latin alphabet 〉 , Half a didrachm, but adding this moreover, 〈 in non-Latin alphabet 〉 , Which is according to the holy didrachm. Be it so, the whole Shekel was 〈 in non-Latin alphabet 〉 , The holy didrachm: then let the half shekel be, 〈 in non-Latin alphabet 〉 , The common didrachm. However the thing is, he that paid the half Shekel, in the vulgar dialect, was called, He that paid the Shekels, and that which is here said by Matthew, 〈 in non-Latin alphabet 〉 , They that receive the Didrachm, the Talmudists express, 〈 in non-Latin alphabet 〉 or, 〈 in non-Latin alphabet 〉 They that demand or collect the Shekels. The Targumists render that place Exod. XXX. 〈 in non-Latin alphabet 〉 The half of the Shekel; the reason of which see, if you please, in Maimonides. The Shekel, saith he, concerning which the Law speaks, did weigh three hundred and twenty grains of barley: but the wise men, sometime, added to that weight, and made it to be of the same value with the money 〈 in non-Latin alphabet 〉 Selah, under the second Temple, that is, three hundred eighty four middling grains of barley. See the place and the Gloss.

2. The answer of Christ sufficiently argues, that the discourse is concerning this Tax, when he saith, He is the son of that King, for whose use that Tribute was demanded: for, from thence were bought the daily and additional sacrifices, and their drink offerings, the sheaf, the two loaves, (Levite. XXIII. 17.) the Shew bread, all the sacrifices of the Congregation, the red Cow, the scape Goat, and the crimson Tongue, which was between his horns, &c.

But here this Objection occurs, which is not so easy to answer. The time of the payment of the half Shekel was about the feast of the Passover; but now that time was far gone, and the feast of Tabernacles at hand. It may be answered, 1. That Matthew, who recites this Story, observed not the course and order of time, which was not unusual with him, as being he among all the Evangelists, that most disjoynts the times of the Stories. But let it be granted, that the order of the History in him, is right and proper here; It is answered, 2. Either Christ was scarcely present at the Passover last past, or, if he were present, by reason of the danger he was in, by the snares of the Jews, he could not perform this payment, in that manner, as it ought to have been. Consider those words, which John speaks of the Passover last past, Chap. VI. 4. The Passover, a feast of the Jews was near; and Chap. VII. 1. After these things, Jesus walked in Galilee, for he would not walk anymore in Judea, because the Jews sought to kill him. 3. It was not unusal to defer the payment of the half Shekels of this year to the year following, by reason of some urgent necessity. Hence it was when they sat, to collect and receive this Tribute, the Collectors had before them two chests placed, in one of which they put the Tax of the present year, in the other, of the year past. u

But it may be objected, Why did the Collectors of Capernaum, require the payment, at that time, when, according to Custom, they began not to demand it, before the fifteenth day of the month Adar? I answer, 1. It is certain, there were in every City money changers ( 〈 in non-Latin alphabet 〉 ) to collect it, and being collected to carry it to Jerusalem. Hence is that, in the Tract cited, The fifteenth day of the month Adar, the Collectors sit in the Cities, (to demand the half Shekel ) and the five and twentieth, they sit in the Temple. 2. The uncertain abode of Christ at Capernaum gave these Collectors no unjust cause of demanding this due, whensoever they had him there present; at this time especially, when the feast of Tabernacles was near, and they about to go to Jerusalem, to render an account perhaps of their Collection.

But if any list to understand this, of the Tax paid the Romans, we do not contend. And then the words of those that collected the Tribute, Does not your Master pay the Didrachm, seem to sound to this effect, Is your Master of the Sect of Judas of Galilee?