Works

VERS. XXIV.

APhrase used in the Schools, intimating a thing very unusual and very difficult There where the discourse is concerning dreams, and their interpretation, these words are added, 〈 in non-Latin alphabet 〉 They do not show a man a Palm-tree of Gold, nor an Elephant going through the eye of a needle. The Gloss is, A thing which he was not wont to see, nor concerning which he ever thought.

In like manner, R. Sheshith answered R. Amram, disputing with him, and asserting something that was incongruous, in these words, Perhaps thou art one of those of Pombeditha, who can make an Elephant pass through the eye of a needle: that is, as the Aruch interprets it, Who speak things that are impossible.

VERS. XXVIII.

THAT the World is to be renewed at the coming of the Messias, and the Preaching of the Gospel, the Scriptures assert, and the Jews believe; but in a grosser sense, which we observe at Chap. XXIV. Our Savior therefore by the word 〈 in non-Latin alphabet 〉 , Regeneration, calls back the minds of the Disciples to a right apprehension of the thing; implying that Renovation concerning which the Scripture speaks, is not of the body, or substance of the world; but that it consists in the renewing of the Manners, Doctrine, and a dispensation conducing thereunto: Men are to be renewed, regenerated, not the Fabric of the World. This very thing he teaches Nicodemus, treating concerning the nature of the Kingdom of Heaven, Joh. II.

THESE words are fetched out of Daniel, Chap. VII. ver. 9, 10. 〈 in non-Latin alphabet 〉 which words, I wonder, should be translated by the Interpreters, Ibn Ezra, R. Saadia, and others, as well Jews as Christians, Thrones were cast down. R. Solomon, the vulgar and others read it righter, Thrones were set up: where Lyranus thus, He saith, Thrones in the plural number, because not only Christ shall judge, but the Apostles, and perfect men shall assist him in judgment, sitting upon Thrones. The same way very many Interpreters bend the words under our hands, namely, that the Saints shall at the day of judgment sit with Christ, and approve and applaud his judgment. But, 1. besides that the Scene of the last Judgment painted out in the Scripture, does always represent as well the Saints as the wicked standing before the Tribunal of Christ, Mat. XXV. 32. 2 Cor. V. 10. &c. we have mention here only of Twelve Thrones. And, 2. we have mention only of judging the Twelve Tribes of Israel. The sense therefore of the place may very well be found out by weighing these things following.

• I. That those Thrones set up in Daniel, are not to be understood of the last Judgment of Christ, but of his judgment in his entrance upon his Evangelical Government, when he was made by his Father chief Ruler, King and Judge of all things: Psal. II. 6. Mat. XXVIII. 18. Joh. V. 27. For observe the scope and series of the Prophet, that after the four Monarchies, namely, the Babylonian, the Mede-Persian, the Grecian, and the Syro-Grecian, which Monarchies had vexed the World and the Church by their Tyranny, were destroyed; the Kingdom of Christ should rise, &c. Those words, The Kingdom of Heaven is at hand, that Judiciary Scene set up, Rev. IV. & V. and those Thrones, Rev. XX. 1. &c. do interpret Daniel to this sense.
• II. The Throne of Glory, concerning which the words before us are, is to be understood of the Judgment of Christ to be brought upon the treacherous, rebellious, wicked Jewish people. We meet with very frequent mention of the coming of Christ in his Glory in this sense, which we discoursed more largely of at Chap. XXIV.
• III. That the sitting of the Apostles upon Thrones with Christ is not to be understood of their Persons, it is sufficiently proved, because Judas was now one of the number; but it is meant of their Doctrine; as if he had said, When I shall bring judgment upon this most unjust Nation, then your Doctrine which you have Preached in my Name, shall judge and condemn them. See Rom. II. 16.

Hence it appears, That the Gospel was Preached to all the twelve Tribes of Israel before the destruction of Jerusalem.

VERS. I.

YOU have such a Parable as this, but madly applied, in the Talmud; we will produce it here for sake of some Phrases. To what was R. Bon bar Chaija like? 〈 in non-Latin alphabet 〉 To a King who hired many laborers; among which there was one hired who performed his work extraordinar • well. What did the King? He took him aside and walked with him to and fro. 〈 in non-Latin alphabet 〉 , When even was come, those laborers came, 〈 in non-Latin alphabet 〉 , that they might receive their hire, and he gave him a complete hire with the rest. 〈 in non-Latin alphabet 〉 , And the laborers murmured, saying, 〈 in non-Latin alphabet 〉 We have labored hard all the day, and this man only two hours, yet he hath received as much wages as we: The King saith to them, He hath labored more in those two hours than you in the whole day. So R. Bon plied the Law more in eight and twenty years than another in a hundred years.

The time of working is from Sun-rising to the appearing of the Stars, and not from break of day: And this is proved (from the Chapter 〈 in non-Latin alphabet 〉 the President of the Priests saith to them) where they say, 'It is light all in the East, and men go out to hire laborers: whence it is argued that they do not begin their work before the Sun riseth. It is also proved from the Tract Pesachin, where it is said, that it is prohibited on the day of the Passover to do any servile work after the Sun is up; intimating this, that that was the time when laborers should begin their work, &c.

Read here, if you please, the Tract Bava Mezia, Chap. VII. which begins thus, 〈 in non-Latin alphabet 〉 He that hireth Laborers: and Maimonides 〈 in non-Latin alphabet 〉 a Tract intitled Hiring.

VERS. II.

A Penny of silver, which one of gold exceeded twenty four times; for 〈 in non-Latin alphabet 〉 A penny of gold is worth five and twenty of silver . The Canons of the Hebrews concerning hiring of laborers, distinguish as reason requires, between 〈 in non-Latin alphabet 〉 being hired by the day, and 〈 in non-Latin alphabet 〉 being hired (only) for some hours: which may be observed also in this Parable; for in the morning they are hired for all the day, and for a penny, but afterwards for certain hours; and have a part of a penny allotted them, in proportion to the time they wrought.

VERS. VIII.

FOR it is one of the Affirmative precepts of the Law, that a hired laborer should have his wages paid him when they are due; as it is said, You shall pay him his wages in his day; and if they be detained longer, it is a breach of a negative precept; as it is said, The Sun shall not go down upon him , &c.

VERS. XIII.

IN hiring of laborers the custom of the place most prevailed; hence came that Axiom, 〈 in non-Latin alphabet 〉 Observe the custom of the City , speaking of this very thing. There is also an example , Those of Tiberias that went up to Bethmeon to be hired for laborers, were hired according to the custom of Bethmeon, &c. By the by also we may observe that which is said by the Babylonians in the place last cited, 〈 in non-Latin alphabet 〉 that is, as the Gloss renders it, Notice must be taken whether they come from several places; for at some places they go to work sooner, and at some later.

Hence two things may be cleared in the Parable before us. 1. Why they are said to be hired at such different hours; namely therefore, because they are supposed to have come together from several places. 2. Why there was no certain agreement made with those that were hired at the third, sixth, and ninth hour, as with those that were hired early in the morning; but that he should only say, Whatsoever is right I will give you: that is, supposing that they would submit to the custom of the place. But indeed when their wages were to be paid them, there is by the favor of the Lord of the vineyard, an equality made between those that were hired for some hours, and those that were hired for the whole day; and when these last murmured, they are answered from their own agreement, 〈 in non-Latin alphabet 〉 , You agree'd with me. Note here the Canon , The master of the family saith to his servant, Go, hire me laborers for four pence; he goes and hires them for three pence; although their labor deserves four pence, they shall not receive but three, 〈 in non-Latin alphabet 〉 because they bound themselves by agreement, and their complaint ( 〈 in non-Latin alphabet 〉 , murmuring, in the 11th verse) is against the servant.

VERS. XXII.

THE phrase that goes before this, concerning the cup, is taken from divers places of Scripture, where sad and grievous things are compared to draughts of a bitter cup. You may think that 〈 in non-Latin alphabet 〉 The cup of vengeance, of which there is mention in Bab. Beracoth , means the same thing, but it is far otherwise; give me leave to quote it, though it be somewhat out of our bounds: Let them not talk, say they, over their cup of blessing, and let them not bless over their cup of vengeance. 〈 in non-Latin alphabet 〉 What is the cup of vengeance? The second cup, saith R. Nachman bar Isaac. Rabbena Asher and Piske are more clear: 〈 in non-Latin alphabet 〉 If he shall drink off two cups, let him not bless over the third. The Gloss, He that drinks off double cups is punished by Devils. But to the matter before us.

So cruel a thing was the Baptism of the Jews, being a plunging of the whole body into water when it was never so much chilled with Ice and snow, that not without cause, partly by reason of the burying as I may call it, under water, and partly by reason of the cold, it used to signify the most cruel kind of death. The Jerusalem Talmudists relate, That in the days of Joshua ben Levi, some endeavored quite to take away the washings ( 〈 in non-Latin alphabet 〉 Baptisms) of women, because the women of Galilee grew barren by reason of the coldness of the waters , which we noted before at the sixth verse of the third Chapter.

VERS. I.

YOU have such a Parable as this, but madly applied, in the Talmud; we will produce it here for sake of some Phrases. To what was R. Bon bar Chaija like? 〈 in non-Latin alphabet 〉 To a King who hired many laborers; among which there was one hired who performed his work extraordinar • well. What did the King? He took him aside and walked with him to and fro. 〈 in non-Latin alphabet 〉 , When even was come, those laborers came, 〈 in non-Latin alphabet 〉 , that they might receive their hire, and he gave him a complete hire with the rest. 〈 in non-Latin alphabet 〉 , And the laborers murmured, saying, 〈 in non-Latin alphabet 〉 We have labored hard all the day, and this man only two hours, yet he hath received as much wages as we: The King saith to them, He hath labored more in those two hours than you in the whole day. So R. Bon plied the Law more in eight and twenty years than another in a hundred years.

The time of working is from Sun-rising to the appearing of the Stars, and not from break of day: And this is proved (from the Chapter 〈 in non-Latin alphabet 〉 the President of the Priests saith to them) where they say, 'It is light all in the East, and men go out to hire laborers: whence it is argued that they do not begin their work before the Sun riseth. It is also proved from the Tract Pesachin, where it is said, that it is prohibited on the day of the Passover to do any servile work after the Sun is up; intimating this, that that was the time when laborers should begin their work, &c.

Read here, if you please, the Tract Bava Mezia, Chap. VII. which begins thus, 〈 in non-Latin alphabet 〉 He that hireth Laborers: and Maimonides 〈 in non-Latin alphabet 〉 a Tract intitled Hiring.

VERS. II.

A Penny of silver, which one of gold exceeded twenty four times; for 〈 in non-Latin alphabet 〉 A penny of gold is worth five and twenty of silver . The Canons of the Hebrews concerning hiring of laborers, distinguish as reason requires, between 〈 in non-Latin alphabet 〉 being hired by the day, and 〈 in non-Latin alphabet 〉 being hired (only) for some hours: which may be observed also in this Parable; for in the morning they are hired for all the day, and for a penny, but afterwards for certain hours; and have a part of a penny allotted them, in proportion to the time they wrought.

VERS. VIII.

FOR it is one of the Affirmative precepts of the Law, that a hired laborer should have his wages paid him when they are due; as it is said, You shall pay him his wages in his day; and if they be detained longer, it is a breach of a negative precept; as it is said, The Sun shall not go down upon him , &c.

VERS. XIII.

IN hiring of laborers the custom of the place most prevailed; hence came that Axiom, 〈 in non-Latin alphabet 〉 Observe the custom of the City , speaking of this very thing. There is also an example , Those of Tiberias that went up to Bethmeon to be hired for laborers, were hired according to the custom of Bethmeon, &c. By the by also we may observe that which is said by the Babylonians in the place last cited, 〈 in non-Latin alphabet 〉 that is, as the Gloss renders it, Notice must be taken whether they come from several places; for at some places they go to work sooner, and at some later.

Hence two things may be cleared in the Parable before us. 1. Why they are said to be hired at such different hours; namely therefore, because they are supposed to have come together from several places. 2. Why there was no certain agreement made with those that were hired at the third, sixth, and ninth hour, as with those that were hired early in the morning; but that he should only say, Whatsoever is right I will give you: that is, supposing that they would submit to the custom of the place. But indeed when their wages were to be paid them, there is by the favor of the Lord of the vineyard, an equality made between those that were hired for some hours, and those that were hired for the whole day; and when these last murmured, they are answered from their own agreement, 〈 in non-Latin alphabet 〉 , You agree'd with me. Note here the Canon , The master of the family saith to his servant, Go, hire me laborers for four pence; he goes and hires them for three pence; although their labor deserves four pence, they shall not receive but three, 〈 in non-Latin alphabet 〉 because they bound themselves by agreement, and their complaint ( 〈 in non-Latin alphabet 〉 , murmuring, in the 11th verse) is against the servant.

VERS. XXII.

THE phrase that goes before this, concerning the cup, is taken from divers places of Scripture, where sad and grievous things are compared to draughts of a bitter cup. You may think that 〈 in non-Latin alphabet 〉 The cup of vengeance, of which there is mention in Bab. Beracoth , means the same thing, but it is far otherwise; give me leave to quote it, though it be somewhat out of our bounds: Let them not talk, say they, over their cup of blessing, and let them not bless over their cup of vengeance. 〈 in non-Latin alphabet 〉 What is the cup of vengeance? The second cup, saith R. Nachman bar Isaac. Rabbena Asher and Piske are more clear: 〈 in non-Latin alphabet 〉 If he shall drink off two cups, let him not bless over the third. The Gloss, He that drinks off double cups is punished by Devils. But to the matter before us.

So cruel a thing was the Baptism of the Jews, being a plunging of the whole body into water when it was never so much chilled with Ice and snow, that not without cause, partly by reason of the burying as I may call it, under water, and partly by reason of the cold, it used to signify the most cruel kind of death. The Jerusalem Talmudists relate, That in the days of Joshua ben Levi, some endeavored quite to take away the washings ( 〈 in non-Latin alphabet 〉 Baptisms) of women, because the women of Galilee grew barren by reason of the coldness of the waters , which we noted before at the sixth verse of the third Chapter.

VERS. II.

IN the Talmudists we have the like phrase, 〈 in non-Latin alphabet 〉 An ass and a little colt. In that Treatise Mezia, they speak concerning an hired Ass, and the terms that the hired is obliged to . Among other things there, the Babylon Gemara hath these words, 〈 in non-Latin alphabet 〉 Whosoever transgresses against the will of the owner is called a robber . For instance, If any one hires an Ass for a journey on the plains, and turns up to the mountains, &c. Hence this of our Savior appears to be a miracle, not a robbery; that without any agreement or terms, this Ass should be led away; and that the Owner and those that stood by, should be satisfied with these bare words, The Lord hath need of him.

VERS. V.

THIS triumph of Christ's completes a double prophesy. 1. This prophesy of Zacharia here mentioned. 2. The taking to themselves the Paschal Lamb; for this was the very day on which it was to be taken, according to the command of the Law. Exod. XII. 3. In the tenth day of this month they shall take to them every man a lamb.

It scarce appears to the Talmudists how those words of Daniel concerning the Messias, that he comes with the clouds of heaven, are consistent with these words of Zechariah, that he comes sitting upon an ass. If, say they, the Israelites be good, then he shall come with the clouds of heaven; but if not good, then riding upon an Ass. Thou art much mistaken, O Jew: for he comes, in the clouds of heaven, as a Judge, and Revenger, because you are evil, and very wicked, but sitting upon an Ass, not because you are, but because he is, good. 〈 in non-Latin alphabet 〉 King Sapores said to Samuel, you say your Messias will come upon an Ass, I will send him a brave horse; He answers him, you have not a horse with a hundred spots, as is his Ass. In the greatest humility of the Messias they dream of grandeur, even in his very Ass.

VERS. VIII.

NOT that they strowed garments and boughs just in the way under the feet of the ass, to be trod on, (this perhaps might have thrown down the rider) but by the way side they made little tents and tabernacles of clothes and boughs, according to the custom of the feast of Tabernacles. John also adds, that taking branches of palm trees ( 〈 in non-Latin alphabet 〉 ) in their hands they went forth to meet him. That book of Maimonides entitled 〈 in non-Latin alphabet 〉 Tabernacles and Palm branches will be an excellent comment on this place, and so will the Talmudic treatise, Succah. We will pick out these few things not unsuitable to the present story. Doth any one spread his garment on his tabernacle against the heat of the sun? &c. it is absurd; but if he spread his garment for comeliness and ornament, it is approved. Again, The boughs of Palm trees, of which the Law speaks, u are the young growing sprouts of Palms, before their leaves shoot out on all sides, but when they are like small staves; and these are called 〈 in non-Latin alphabet 〉 And a little after, It is a notable precept, to gather 〈 in non-Latin alphabet 〉 young branches of Palms, and the boughs of myrtle, and willow, and to make them up into a small bundle, and to carry them in their hands, &c.

VERS. IX.

SOME are are at a loss why it is said 〈 in non-Latin alphabet 〉 to the Son, and not 〈 in non-Latin alphabet 〉 O Son. Wherefore they fly to Caninius as to an Oracle; who tells us, that those very bundles of boughs are called Hosanna, and that these words, Hosanna to the Son of David signify no more than Boughs to the Son of David: We will not deny that bundles are sometimes so called; as seems in these clauses, 〈 in non-Latin alphabet 〉 And 〈 in non-Latin alphabet 〉 where it is plain that a branch of Palm is called 〈 in non-Latin alphabet 〉 Lulab, and boughs of Mirtle and Willow bound together, are called 〈 in non-Latin alphabet 〉 Hosanna: But indeed if Hosanna to the Son of David signifies Boughs to the Son of David; what do those words mean, Hosanna in the highest? The words therefore here sung, import as much as if it were said, We now sing Hosanna to the Messias.

In the Feast of Tabernacles the great Hallel, as they call it, used to be sung, that is, the CXIII, CXIV, CXV, CXVI, CXVII, CXVIII. Psalms. And while the words of the Psalms were sung, or said, by one, the whole company used sometimes to answer at certain clauses, Halleluia. Sometimes the same clauses that had been sung, or said, were again repeated by the company; sometimes the bundles of boughs were brandished or shaken; But when were the Bundles shaken? The Rubric of the Talmud saith, At that clause 〈 in non-Latin alphabet 〉 Give thanks unto the Lord, in the beginning (of Psalm. CXVIII.) and at the end. 〈 in non-Latin alphabet 〉 and at that clause, save now I beseech thee O Lord (Psalm CXVIII. 25.) as saith the School of Hillel. But the School of Shammai saith also, At that clause, 〈 in non-Latin alphabet 〉 O Lord I beseech thee send now prosperity. R. Akibah said, I saw R. Gamaliel, and R. Joshua, when all the company shook their bundles, they did not shake theirs, but only at that clause, save now I beseech thee O Lord.

On every day of the feast they used once to goround the Altar with bundles in their hands, singing this, 〈 in non-Latin alphabet 〉 Save now I beseech thee O Lord; I beseech thee O Lord send now prosperity. But on the seventh day of the feast, they went seven times round the Altar, &c. The tossing or shaking of the bundles was on the right hand, on the left hand, upwards and downwards.

The reason of the bundles was this, because it is written, Then let all the trees of the wood sing, ( Psal. XCVI. 12.) And afterwards it is written, Give thanks unto the Lord because he is good, ( Psal. CVI. 1.) And afterwards, Save us O Lord, O our God, &c. ( Psalm CVI. 47.) And the reason is mystical; In the beginning of the year Israel and the nations of the world go forth to Judgment; and being ignorant who are to be cleared and who guilty; the holy and blessed God commanded Israel that they should rejoice with these bundles, as a man rejoiceth who goeth cut of the presence of his Judge, acquitted. Behold therefore what is written, Let the trees of the wood sing, as if it were said, Let them sing with the trees of the wood, when they go out justified from the presence of the Lord, &c.

These things being premised concerning the rites and customs of that Feast, we now return to our story.

I. It is very much worth our observation, that the company receives Christ coming now to the Passover, with the Solemnity of the Feast of Tabernacles. For what hath this to do with the time of the Passover? If one search into the reason of the thing more accurately, these things occur, First, The mirth of that Feast above all others, concerning which there needs not much to be said, since the very name of the Feast (for by way of emphasis, it was called 〈 in non-Latin alphabet 〉 , that is, Festivity or, Mirth ) sufficiently proves it. Secondly, That prophesy of Zechariah, which however it be not to be understood according to the letter; yet from thence may sufficiently be gathered the singular Solemnity and Joy of that Feast above all others; and perhaps from that same prophesy, the occasion of this present action was taken. For being willing to receive the Messias with all joyfulfulness, triumph, and affection of mind (for by calling him the Son of David, it is plain they took him for the Messias ) they had no way to express a more ardent zeal and joy at his coming, than by the solemn procession of that Feast. They have the Messias before their eyes; they expect great things from him; and are therefore trasported with excess of joy at his coming.

II. But whereas the great Hallel, according to the custom, was not now sung, by reason of the suddenness of the present action, the whole solemnity of that song was as it were swallowed up in the frequent crying out and ecchoing back of Hosanna; as they used to do in the Temple while they went round the Altar. And one while they sing Hosanna to the son of David, another while, Hosanna in the highest, as if they had said, now we sing Hosanna to the Son of David, save us we beseech thee, O thou ( who dwellest ) in the highest, save us by the Messias.

VERS. XII.

I. THERE was always a constant market in the Temple in that place, which was called 〈 in non-Latin alphabet 〉 the shops; where every day was sold wine, salt, oil and other requisites to Sacrifices; As also Oxen and Sheep, in the spacious Court of the Gentiles.

II. The nearness of the Passover had made the market greater; for innummerable beasts being requisite to this solemnity, they were brought hither to be sold. This brings to mind a story of Bava ben Buta. He coming one day into the Court, found it quite empty of beasts. Let their houses, said he, be laid wast, who have laid wast the house of our God. He sent for three thousand of the Sheep of Kedar; and having examined whether they were without spot, brought them into the mountain of the house, that is, into the Court of the Gentiles.

Who those money changers were, may be learned very well from the Talmud and Maimonides in the treatise Shekalim.

It is an Affirmative precept of the Law, that every Israelite should give half a Shekel yearly; even the poor who live by alms, are obliged to this; and must either beg the money of others or sell their clothes, to pay half a shekel, as it is said, The rich shall give no more, and the poor shall give no less.

In the first day of the month Adar, they made a public Proclamation concerning these shekels, that everyone should provide his half shekel, and be ready to pay it. Therefore on the fifteenth day of the same month, the Exchangers ( 〈 in non-Latin alphabet 〉 ) sat in every City, civilly requiring this money: they received it of those that gave it, and compelled those that did not. On the five and twentieth day of the same month, they sat in the Temple: and then compelled them to give; and from him that did not give, they forced a pledge, even his very coat.

They sat in the Cities, with two chests before them, in one of which they laid up the money of the present year, and in the other the money of the year past. They sat in the Temple with thirteen chests before them; the first was for the money of the present year; the second, for the year past; the third, for the money that was offered to buy Pigeons, &c. They called these chests 〈 in non-Latin alphabet 〉 Trumpets, because like Trumpets, they had a narrow mouth, and a wide belly.

It is necessary that everyone should have half a shekel to pay for himself; Therefore when he comes to the Exchanger, to change a shekel for two half shekels, he is obliged to allow him some gain which is called 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) Kolbon. And when two pay one shekel (between them) 〈 in non-Latin alphabet 〉 each of them is obliged to allow the same gain, or fee.

And not much after, 〈 in non-Latin alphabet 〉 How much is that gain? At that time, when they paid pence, for the half shekel, a Kolbon (or the fee that was paid to the monychanger) was half a Mea, that is, the twelfth part of a penny, and never less. But the Kolbons were not like the half shekel, but the Exchangers laid them by themselves, till the holy Treasury were paid out of them. You see what these money-changers were, and whence they had their name. You see that Christ did not overturn the Chests, in which the holy money was laid up, but the Tables, on which they traffiqued for this un holy gain.

〈 in non-Latin alphabet 〉 Sellers of Doves. See the Talmudic Treatise of that title. 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 . Doves were at one time sold at Jerusalem for pence of gold. Whereupon Rabban Simeon ben Gamaliel said, 〈 in non-Latin alphabet 〉 By this Temple, I will not lie down this night unless they be sold for pence of silver, &c. Going into the Council house he thus decreed, A woman of five undoubted labors, or of five undoubted fluxes, shall be bound only to make one offering; whereby Doves were sold that very day for two farthings. The offering for women after childbirth, and fluxes, for their purification, were Pigeons, &c. But now, when they went up to Jerusalem with their offerings at the Feasts only, there was at that time a greater number of beasts, Pigeons and Turtles, &c. requisite. See what we have said at the fifth Chapter, and the three and twentieth verse.

VERS. XV.

CHildren, from their first infancy, were taught to manage the bundles, to shake them, and in shaking, to sing Hosanna. 〈 in non-Latin alphabet 〉 A child so soon as he knows how to wave the bundle, is bound to carry a bundle. Where the Gemara saith thus, The Rabbins teach that so soon as a little child can be taught to manage a bundle, he is bound to carry one: so soon as he knows how to veil himself, he must put on the borders: as soon as he knows how to keep his fathers Phylacteries, he must put on his own: as soon as he can speak, let his father teach him the Law, and to say the Phylacteries, &c.

VERS. XIX.

THIS place is not a little obscure, being compared with Mark, who seems to say, that therefore figs were not found on this tree, because it was not yet the time of figs, 〈 in non-Latin alphabet 〉 ▪ why then did our Savior expect figs, when he might certainly know that it was not yet the time of figs? And why, not finding them, did he curse the tree, being innocent, and agreeable to its own nature?

I. We will first consider the situation of this tree. Our Evangelist saith that it was in the way, 〈 in non-Latin alphabet 〉 . This minds me of a distinction used very often by the Talmudists, between 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 that is, between the fruits of trees of common right, which did not belong to any peculiar Master, but grew in woody places, or in common fields; and the fruits of trees which grew in Gardens, Orchyards or Fields, that had a proper owner. How much difference was made between these fruits by the Canonists, as to tything and as to eating, is in many places to be met with through the whole Classis, intitled 〈 in non-Latin alphabet 〉 Seeds. This fig-tree seems to have been of the former kind. 〈 in non-Latin alphabet 〉 a wild fig-tree, 〈 in non-Latin alphabet 〉 growing in a place or field not belonging to any one in particular, but common to all. So that our Savior did not injure any particular person, when he caused this tree to wither; but it was such a tree, that it could not be said of it that it was Mine or Thine.

II. He found nothing thereon but leaves, because the time of figs was not yet a great while.

1. At what time in the seventh year do they forbear to lop their trees? The School of Shammai saith 〈 in non-Latin alphabet 〉 All trees from that time, they bring forth (leaves.). The Gloss, the beginning of leaves is in the days of Nisan.

2. Rabban Simeon ben Gamaliel saith, from the putting forth of leaves, till there be green figs, is fifty days; from the green figs, till the buds fall off, fifty days; and from that time till the figs be ripe are fifty days. If therefore the first putting our of the leaves was in the month Nisan, and that was five months time before the figs came to be ripe▪ it is plain enough that the figs of that year coming on, were not expected by our Savior, nor could be expected.

That we may pursue the matter somewhat home, and make it appear that the Text of Mark, as it is commonly read for the time of figs was not yet, is uncorrupted.

I. We must first observe what is said about the intercalation of the year. They intercalate the year upon three accounts, For the green ear, for the fruit of the tree, and for Tekupha. Maimonides is more large; whom see. Now if you ask, what means the intercalation for the fruit of the tree? The Gloss answers, If the fruit be not ripened till Pentecost is past, they intercalate the year; because Pentecost is the time of bringing the first fruits; and if at that time one should not bring them along with him, when he comes to the feast, he would be obliged to make another journey. But now this is not to be understood of all trees, but of some only, which put forth their fruit about the time of the Passover, and have them ripe at the feast of Pentecost. For thus Maimonides in the place cited. If the Connoil sees that there is not yet any green ear, and that the fruit of the trees which used to bud at the feast of the Passover, is not yet budded, (mark that, used to bud) moved by these two causes, they intercalate the year. Among these, the fig tree can by no means be reckoned: For since, our Savior being witness, the putting forth of its leaves is a sign that Summer is at hand, you could not expect any ripe figs; nay (according to the Talmudists, ) not so much as the putting out of leaves, before the Passover. When it is before said, that Pentecost was the time of bringing the first fruits, it must not be so understood, as if the first fruits of all trees were then to be brought; but that before Pentecost it was not lawful to bring any: for thus it is provided for by a plain Canon, The firstfruits are not to be brought before Pentecost. The inhabitants of Mount Zeboim brought theirs before Pentecost, but they did not receive them of them, because it is said in the Law, And the feast of harvest, the first fruit of thy labors which thou hast sown in thy field.

II. There are several kinds of figs mentioned in the Talmudists, besides these common ones; namely figs of a better sort, which grew in gardens, and Paradices. 1. 〈 in non-Latin alphabet 〉 Shi • hin. Concerning which the Tract Demai 〈 in non-Latin alphabet 〉 that is, Among those things which were accounted to deserve lesser care, and among those things which were doubtful as to tything were 〈 in non-Latin alphabet 〉 Shithin: which the Glosser tells us were 〈 in non-Latin alphabet 〉 Wild figs. 2. There is mention also in the same place of 〈 in non-Latin alphabet 〉 which, as some will have it, was a fig mixed with a plane tree 〈 in non-Latin alphabet 〉 3. But among all those kinds of figs, they were memorable, which were called 〈 in non-Latin alphabet 〉 , and they yet more, which were called 〈 in non-Latin alphabet 〉 which, unless I mistake, make to our purpose; not that they were more noble than the rest, but their manner of bearing fruit was more unusual. There is mention of these in Shiviith, in these words 〈 in non-Latin alphabet 〉 We will render the words in the paraphrase of the Glossers. 〈 in non-Latin alphabet 〉 are white figs, and 〈 in non-Latin alphabet 〉 are also a kind of fig: the seventh yoar, (that is, the year of Release▪) is to those the second (viz. of the seven years following) to these, the going out of the seventh. 〈 in non-Latin alphabet 〉 Put forth fruit every year, but it is ripe only every third year: so that on that tree every year one might see three sorts of fruit, namely of the present year, of the past, and of the year before that. Thus the 〈 in non-Latin alphabet 〉 bring forth ripe fruit in two years, &c.

Concerning 〈 in non-Latin alphabet 〉 thus the Jerusalem Gemara. Do they bear fruit every year? Or once in three years? They bear fruit every year, but the fruit is not ripe till the third year. But how may one know which is the fruit of each year? R. Jonah saith, by the threads that hang to them. The tradition of Samuel, makes little strings hang to it, &c.

III. The fruit of very many trees hung upon them all the winter, by the mildness of the weather, if they were not gathered, or shaken off by the wind: nay they ripened in winter: Hence came those cautions about tything. The tree which puts forth its fruit before the beginning of the year of the world (that is, before the beginning of the month Tisri, in which month the world was created) must be tythed for the year past: but if after the beginning of the world, then it must be tythed for the year coming on. R. Judan bar Philia answered before R. Jonah, Behold the tree Charob puts forth its fruit before the beginning of the world, and yet it is tythed for the year following. R. Jissa saith, If it puts forth a third part before the year of the world, it must be tythed for the year past; but if after, then for the year following. R. Zeira answers before R. Jissa, sometimes Palm trees do not bring forth part of their fruit till after the beginning of the year of the world; and yet they must be tythed for the year before. Samuel bar Abba saith, If it puts forth the third part of its fruit before the fifteenth day of the month Shebat, It is to be tythed for the year past; if after the fifteenth day of the month Shebat; for the year to come. Hence that Axiom in Rosh hashanah, The first day of the month Shebat is the beginning of the year for trees, according to the School of Shammai, but according to that of Hillel, the fifteenth day.

However, fig-trees were not among those trees that put forth their fruit after the beginning of Tisri; for you have seen before out of the Talmudists, that they used to put forth their leaves in the month Nisan; and that their fruit used to be ripe in thrice fifty days after this. Yet perhaps it may be objected about them, what we meet with in the Jerusalem Gemara, at the place before cited. One gathers figs, (say they) and knows not at what time they were put forth, (and thereby is at a loss for what year to tythe them.) R. Jonah saith, let him reckon a hundred days backwards, and if the fifteenth day of the month Shebat falls within that number, then he may know when they were put forth. But this must be understood of figs of a particular sort, which do not grow after the usual manner; which is plain also from that which follows, For, they say to him, with you at Tiberias, there are Fig trees that bear fruit in one year: to which he answers, Behold, with you at Zippor, there are trees that bear fruit in two years. Concerning common fish-trees, their ordinary time of putting out green Figs was sufficiently known; as also the year of tything them: but concerning those trees of another sort, which had ripe fruit only in two or three years, it is no wonder if they were at a loss in both.

IV. Christ therefore came to the tree, seeking fruit on it, (although the ordinary time of figs was not yet), because it was very probable that some fruit might be found there. Of the present year indeed, he neither expected, nor could expect any fruit, when it was so far from being the time of figs, 〈 in non-Latin alphabet 〉 , that it was almost five months off; and it may be doubted whether it had yet so much as any leaves of the present year. It was now the month Nisan, and that month was the time of the first putting out of leaves; so that, if the buds of the leaves had just peep'd forth, they were so tender, small, and scarce worth the name of leaves (for it was but the eleventh day of the month) that to expect figs of the same year with those leaves, had not been only in vain, but ridiculous. Those words seem to denote something peculiar, 〈 in non-Latin alphabet 〉 , having leaves; as if the other trees thereabout had been without leaves, or at least, had not such leaves as promised figs. Mark seems to give the reason why he came rather to that tree, than to any other, namely because he saw leaves on it, and thereby hoped to find figs. For when he saw (saith he) a fig-tree afar off having leaves, he came, if haply he might find anything thereon. From the leaves he had hopes of figs: these therefore certainly were not the leaves of the present spring, for those were hardly so much as in being yet; but they were either the leaves of the year past, that had hung upon the tree all winter; or else this tree was of that kind which had figs and leaves together hanging on it for two or three years, before the fruit grew ripe. And I rather approve of this latter sense, which both renders the matter itself more clear, and better solves the difficulties that arise from the words of Mark. This tree, it seems, had leaves which promised fruit, and others had not so; whereas had they all been of the same kind, it is likely they would all have had leaves after the same manner. But when others had lost all their leaves of the former year, by winds and the winter, and those of the present year were not as yet come out, this kept its leaves, according to its nature and kind, both Summer and Winter. Mark therefore in that clause, which chiefly perplexes Interpreters, 〈 in non-Latin alphabet 〉 for the time of figs was not yet, doth not strictly and only give the reason, why he found no figs; but gives the reason of the whole action, namely, why on that Mountain which abounded with fig-trees, he saw but'one that had such leaves, and being at a great distance when he saw it, he went to it, expecting figs only from it. The reason, saith he, was this, Because it was not the usual time of figs: for had it been so, he might have gathered figs from the trees about him; but since it was not, all his expectation was from this, which seemed to be of the kind of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 which never wanted leaves or figs. For to take an instance in the tree 〈 in non-Latin alphabet 〉 That tree, (suppose) bore figs such a Summer, which hung upon the boughs all the following winter; it bore others also next Summer; and those, together with the former, hung on the boughs all this Winter too: the third Summer it bore a third degree; and this Summer brought those of the first bearing, to ripeness; and so onwards continually; so that it was no time to be found without fruit of several years. It is less therefore to be wondered at, if that which promised so much fruitfulness by its looks, that one might have expected from it at least the fruit of two years, did so far deceive the hopes it had raised, as not to afford one Fig, if that, I say, should suffer a just punishment from our Lord, whom it had so much, in appearance, disappointed. An emblem of the punishment that was to be inflicted upon the Jews, for their spiritual barrenness and hypocrisy.

VERS. XXI.

THIS is an hyperbolical way of speaking, taken from the common Language of the Schools of the Jews, and designed after a manner for their refutation. Such an Hyperbole concerning this very mountain, you have Zech. XIV. 4.

The Jews used to set out those Teachers among them that were more eminent for the profoundness of their Learning, or the splendor of their virtues, by such expressions as this, 〈 in non-Latin alphabet 〉 He is a rooter up, or (a remover) of mountains. Rabh Joseph is Sinai, and Rabbah is a rooter up of mountains. The Gloss, They called Rabh Joseph Sinai, because he was very skillful in clearing of difficulties; and Rabbah bar Nachmani, A rooter up of mountains, because he had a piercing judgment. Rabba said, I am like Ben Azzai in the streets of Tiberias. The Gloss, Like Ben Azzai who taught profoundly in the streets of Tiberias; nor was there in his days 〈 in non-Latin alphabet 〉 Such another rooter up of mountains as he. He saw Resh Lachish in the School, as if he were plucking up of mountains and grinding them one upon another.

The same expression, with which they sillily and flatteringly extolled the Learning and Virtue of their Men, Christ deservedly useth, to set forth the power of Faith, as able to do all things, Mark IX. 23.

VERS. XXXIII.

COncerning Vines, and their husbandry, see Kilaim, where there is a large discourse of the beds of a Vineyard, the orders of the Vines, of the measure of the Wine press, of the hedge, of the trenches, of the void space; of the places within the hedge which were free from Vines, whether they were to be sown, or not to be sown, &c.

VERS. XXXV.

THERE seems to be an allusion to the punishments and manners of Death in the Council. 1. 〈 in non-Latin alphabet 〉 which properly signifies the fleaing off of the skin, is not amiss rendered by Interpreters Beat; and the word seems to relate to whipping, where forty stripes save one, did miserably flea off the skin of the poor man. See what the word 〈 in non-Latin alphabet 〉 properly means in that very usual phrase, expressing this whipping 〈 in non-Latin alphabet 〉 Beaten with forty stripe. 2. 〈 in non-Latin alphabet 〉 (Killed) signifies a death by the sword, as 〈 in non-Latin alphabet 〉 doth in the Sanhedrin 〈 in non-Latin alphabet 〉 Four kinds of death are delivered to the Sanhedrin, stoning, burning, killing and strangling.

VERS. XXXVIII.

COmpare this verse with Joh. XI. 48. and it seems to hint, that the Rulers of the Jews acknowledged among themselves that Christ was the Messias; but being strangely transported besides their senses, they put him to death; lest bringing in another worship and another people he should either destroy or suppress their worship and themselves.

VERS. XLIV.

HERE is a plain allusion to the manner of stoning, concerning which thus Sanhedr. The place of stoning was twice as high as a Man. From the top of this, one of the witnesses striking him on his loins, fell him to the ground, if he died of this, well; if not, the other witness threw a stone upon his heart, &c. g Ri Simeon ben Eleazar saith, there was a stone there as much as two could carry, this they threw upon his heart.

VERS. II.

IN the Talmudists we have the like phrase, 〈 in non-Latin alphabet 〉 An ass and a little colt. In that Treatise Mezia, they speak concerning an hired Ass, and the terms that the hired is obliged to . Among other things there, the Babylon Gemara hath these words, 〈 in non-Latin alphabet 〉 Whosoever transgresses against the will of the owner is called a robber . For instance, If any one hires an Ass for a journey on the plains, and turns up to the mountains, &c. Hence this of our Savior appears to be a miracle, not a robbery; that without any agreement or terms, this Ass should be led away; and that the Owner and those that stood by, should be satisfied with these bare words, The Lord hath need of him.

VERS. V.

THIS triumph of Christ's completes a double prophesy. 1. This prophesy of Zacharia here mentioned. 2. The taking to themselves the Paschal Lamb; for this was the very day on which it was to be taken, according to the command of the Law. Exod. XII. 3. In the tenth day of this month they shall take to them every man a lamb.

It scarce appears to the Talmudists how those words of Daniel concerning the Messias, that he comes with the clouds of heaven, are consistent with these words of Zechariah, that he comes sitting upon an ass. If, say they, the Israelites be good, then he shall come with the clouds of heaven; but if not good, then riding upon an Ass. Thou art much mistaken, O Jew: for he comes, in the clouds of heaven, as a Judge, and Revenger, because you are evil, and very wicked, but sitting upon an Ass, not because you are, but because he is, good. 〈 in non-Latin alphabet 〉 King Sapores said to Samuel, you say your Messias will come upon an Ass, I will send him a brave horse; He answers him, you have not a horse with a hundred spots, as is his Ass. In the greatest humility of the Messias they dream of grandeur, even in his very Ass.

VERS. VIII.

NOT that they strowed garments and boughs just in the way under the feet of the ass, to be trod on, (this perhaps might have thrown down the rider) but by the way side they made little tents and tabernacles of clothes and boughs, according to the custom of the feast of Tabernacles. John also adds, that taking branches of palm trees ( 〈 in non-Latin alphabet 〉 ) in their hands they went forth to meet him. That book of Maimonides entitled 〈 in non-Latin alphabet 〉 Tabernacles and Palm branches will be an excellent comment on this place, and so will the Talmudic treatise, Succah. We will pick out these few things not unsuitable to the present story. Doth any one spread his garment on his tabernacle against the heat of the sun? &c. it is absurd; but if he spread his garment for comeliness and ornament, it is approved. Again, The boughs of Palm trees, of which the Law speaks, u are the young growing sprouts of Palms, before their leaves shoot out on all sides, but when they are like small staves; and these are called 〈 in non-Latin alphabet 〉 And a little after, It is a notable precept, to gather 〈 in non-Latin alphabet 〉 young branches of Palms, and the boughs of myrtle, and willow, and to make them up into a small bundle, and to carry them in their hands, &c.

VERS. IX.

SOME are are at a loss why it is said 〈 in non-Latin alphabet 〉 to the Son, and not 〈 in non-Latin alphabet 〉 O Son. Wherefore they fly to Caninius as to an Oracle; who tells us, that those very bundles of boughs are called Hosanna, and that these words, Hosanna to the Son of David signify no more than Boughs to the Son of David: We will not deny that bundles are sometimes so called; as seems in these clauses, 〈 in non-Latin alphabet 〉 And 〈 in non-Latin alphabet 〉 where it is plain that a branch of Palm is called 〈 in non-Latin alphabet 〉 Lulab, and boughs of Mirtle and Willow bound together, are called 〈 in non-Latin alphabet 〉 Hosanna: But indeed if Hosanna to the Son of David signifies Boughs to the Son of David; what do those words mean, Hosanna in the highest? The words therefore here sung, import as much as if it were said, We now sing Hosanna to the Messias.

In the Feast of Tabernacles the great Hallel, as they call it, used to be sung, that is, the CXIII, CXIV, CXV, CXVI, CXVII, CXVIII. Psalms. And while the words of the Psalms were sung, or said, by one, the whole company used sometimes to answer at certain clauses, Halleluia. Sometimes the same clauses that had been sung, or said, were again repeated by the company; sometimes the bundles of boughs were brandished or shaken; But when were the Bundles shaken? The Rubric of the Talmud saith, At that clause 〈 in non-Latin alphabet 〉 Give thanks unto the Lord, in the beginning (of Psalm. CXVIII.) and at the end. 〈 in non-Latin alphabet 〉 and at that clause, save now I beseech thee O Lord (Psalm CXVIII. 25.) as saith the School of Hillel. But the School of Shammai saith also, At that clause, 〈 in non-Latin alphabet 〉 O Lord I beseech thee send now prosperity. R. Akibah said, I saw R. Gamaliel, and R. Joshua, when all the company shook their bundles, they did not shake theirs, but only at that clause, save now I beseech thee O Lord.

On every day of the feast they used once to goround the Altar with bundles in their hands, singing this, 〈 in non-Latin alphabet 〉 Save now I beseech thee O Lord; I beseech thee O Lord send now prosperity. But on the seventh day of the feast, they went seven times round the Altar, &c. The tossing or shaking of the bundles was on the right hand, on the left hand, upwards and downwards.

The reason of the bundles was this, because it is written, Then let all the trees of the wood sing, ( Psal. XCVI. 12.) And afterwards it is written, Give thanks unto the Lord because he is good, ( Psal. CVI. 1.) And afterwards, Save us O Lord, O our God, &c. ( Psalm CVI. 47.) And the reason is mystical; In the beginning of the year Israel and the nations of the world go forth to Judgment; and being ignorant who are to be cleared and who guilty; the holy and blessed God commanded Israel that they should rejoice with these bundles, as a man rejoiceth who goeth cut of the presence of his Judge, acquitted. Behold therefore what is written, Let the trees of the wood sing, as if it were said, Let them sing with the trees of the wood, when they go out justified from the presence of the Lord, &c.

These things being premised concerning the rites and customs of that Feast, we now return to our story.

I. It is very much worth our observation, that the company receives Christ coming now to the Passover, with the Solemnity of the Feast of Tabernacles. For what hath this to do with the time of the Passover? If one search into the reason of the thing more accurately, these things occur, First, The mirth of that Feast above all others, concerning which there needs not much to be said, since the very name of the Feast (for by way of emphasis, it was called 〈 in non-Latin alphabet 〉 , that is, Festivity or, Mirth ) sufficiently proves it. Secondly, That prophesy of Zechariah, which however it be not to be understood according to the letter; yet from thence may sufficiently be gathered the singular Solemnity and Joy of that Feast above all others; and perhaps from that same prophesy, the occasion of this present action was taken. For being willing to receive the Messias with all joyfulfulness, triumph, and affection of mind (for by calling him the Son of David, it is plain they took him for the Messias ) they had no way to express a more ardent zeal and joy at his coming, than by the solemn procession of that Feast. They have the Messias before their eyes; they expect great things from him; and are therefore trasported with excess of joy at his coming.

II. But whereas the great Hallel, according to the custom, was not now sung, by reason of the suddenness of the present action, the whole solemnity of that song was as it were swallowed up in the frequent crying out and ecchoing back of Hosanna; as they used to do in the Temple while they went round the Altar. And one while they sing Hosanna to the son of David, another while, Hosanna in the highest, as if they had said, now we sing Hosanna to the Son of David, save us we beseech thee, O thou ( who dwellest ) in the highest, save us by the Messias.

VERS. XII.

I. THERE was always a constant market in the Temple in that place, which was called 〈 in non-Latin alphabet 〉 the shops; where every day was sold wine, salt, oil and other requisites to Sacrifices; As also Oxen and Sheep, in the spacious Court of the Gentiles.

II. The nearness of the Passover had made the market greater; for innummerable beasts being requisite to this solemnity, they were brought hither to be sold. This brings to mind a story of Bava ben Buta. He coming one day into the Court, found it quite empty of beasts. Let their houses, said he, be laid wast, who have laid wast the house of our God. He sent for three thousand of the Sheep of Kedar; and having examined whether they were without spot, brought them into the mountain of the house, that is, into the Court of the Gentiles.

Who those money changers were, may be learned very well from the Talmud and Maimonides in the treatise Shekalim.

It is an Affirmative precept of the Law, that every Israelite should give half a Shekel yearly; even the poor who live by alms, are obliged to this; and must either beg the money of others or sell their clothes, to pay half a shekel, as it is said, The rich shall give no more, and the poor shall give no less.

In the first day of the month Adar, they made a public Proclamation concerning these shekels, that everyone should provide his half shekel, and be ready to pay it. Therefore on the fifteenth day of the same month, the Exchangers ( 〈 in non-Latin alphabet 〉 ) sat in every City, civilly requiring this money: they received it of those that gave it, and compelled those that did not. On the five and twentieth day of the same month, they sat in the Temple: and then compelled them to give; and from him that did not give, they forced a pledge, even his very coat.

They sat in the Cities, with two chests before them, in one of which they laid up the money of the present year, and in the other the money of the year past. They sat in the Temple with thirteen chests before them; the first was for the money of the present year; the second, for the year past; the third, for the money that was offered to buy Pigeons, &c. They called these chests 〈 in non-Latin alphabet 〉 Trumpets, because like Trumpets, they had a narrow mouth, and a wide belly.

It is necessary that everyone should have half a shekel to pay for himself; Therefore when he comes to the Exchanger, to change a shekel for two half shekels, he is obliged to allow him some gain which is called 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) Kolbon. And when two pay one shekel (between them) 〈 in non-Latin alphabet 〉 each of them is obliged to allow the same gain, or fee.

And not much after, 〈 in non-Latin alphabet 〉 How much is that gain? At that time, when they paid pence, for the half shekel, a Kolbon (or the fee that was paid to the monychanger) was half a Mea, that is, the twelfth part of a penny, and never less. But the Kolbons were not like the half shekel, but the Exchangers laid them by themselves, till the holy Treasury were paid out of them. You see what these money-changers were, and whence they had their name. You see that Christ did not overturn the Chests, in which the holy money was laid up, but the Tables, on which they traffiqued for this un holy gain.

〈 in non-Latin alphabet 〉 Sellers of Doves. See the Talmudic Treatise of that title. 〈 in non-Latin alphabet 〉 : 〈 in non-Latin alphabet 〉 . Doves were at one time sold at Jerusalem for pence of gold. Whereupon Rabban Simeon ben Gamaliel said, 〈 in non-Latin alphabet 〉 By this Temple, I will not lie down this night unless they be sold for pence of silver, &c. Going into the Council house he thus decreed, A woman of five undoubted labors, or of five undoubted fluxes, shall be bound only to make one offering; whereby Doves were sold that very day for two farthings. The offering for women after childbirth, and fluxes, for their purification, were Pigeons, &c. But now, when they went up to Jerusalem with their offerings at the Feasts only, there was at that time a greater number of beasts, Pigeons and Turtles, &c. requisite. See what we have said at the fifth Chapter, and the three and twentieth verse.

VERS. XV.

CHildren, from their first infancy, were taught to manage the bundles, to shake them, and in shaking, to sing Hosanna. 〈 in non-Latin alphabet 〉 A child so soon as he knows how to wave the bundle, is bound to carry a bundle. Where the Gemara saith thus, The Rabbins teach that so soon as a little child can be taught to manage a bundle, he is bound to carry one: so soon as he knows how to veil himself, he must put on the borders: as soon as he knows how to keep his fathers Phylacteries, he must put on his own: as soon as he can speak, let his father teach him the Law, and to say the Phylacteries, &c.

VERS. XIX.

THIS place is not a little obscure, being compared with Mark, who seems to say, that therefore figs were not found on this tree, because it was not yet the time of figs, 〈 in non-Latin alphabet 〉 ▪ why then did our Savior expect figs, when he might certainly know that it was not yet the time of figs? And why, not finding them, did he curse the tree, being innocent, and agreeable to its own nature?

I. We will first consider the situation of this tree. Our Evangelist saith that it was in the way, 〈 in non-Latin alphabet 〉 . This minds me of a distinction used very often by the Talmudists, between 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 that is, between the fruits of trees of common right, which did not belong to any peculiar Master, but grew in woody places, or in common fields; and the fruits of trees which grew in Gardens, Orchyards or Fields, that had a proper owner. How much difference was made between these fruits by the Canonists, as to tything and as to eating, is in many places to be met with through the whole Classis, intitled 〈 in non-Latin alphabet 〉 Seeds. This fig-tree seems to have been of the former kind. 〈 in non-Latin alphabet 〉 a wild fig-tree, 〈 in non-Latin alphabet 〉 growing in a place or field not belonging to any one in particular, but common to all. So that our Savior did not injure any particular person, when he caused this tree to wither; but it was such a tree, that it could not be said of it that it was Mine or Thine.

II. He found nothing thereon but leaves, because the time of figs was not yet a great while.

1. At what time in the seventh year do they forbear to lop their trees? The School of Shammai saith 〈 in non-Latin alphabet 〉 All trees from that time, they bring forth (leaves.). The Gloss, the beginning of leaves is in the days of Nisan.

2. Rabban Simeon ben Gamaliel saith, from the putting forth of leaves, till there be green figs, is fifty days; from the green figs, till the buds fall off, fifty days; and from that time till the figs be ripe are fifty days. If therefore the first putting our of the leaves was in the month Nisan, and that was five months time before the figs came to be ripe▪ it is plain enough that the figs of that year coming on, were not expected by our Savior, nor could be expected.

That we may pursue the matter somewhat home, and make it appear that the Text of Mark, as it is commonly read for the time of figs was not yet, is uncorrupted.

I. We must first observe what is said about the intercalation of the year. They intercalate the year upon three accounts, For the green ear, for the fruit of the tree, and for Tekupha. Maimonides is more large; whom see. Now if you ask, what means the intercalation for the fruit of the tree? The Gloss answers, If the fruit be not ripened till Pentecost is past, they intercalate the year; because Pentecost is the time of bringing the first fruits; and if at that time one should not bring them along with him, when he comes to the feast, he would be obliged to make another journey. But now this is not to be understood of all trees, but of some only, which put forth their fruit about the time of the Passover, and have them ripe at the feast of Pentecost. For thus Maimonides in the place cited. If the Connoil sees that there is not yet any green ear, and that the fruit of the trees which used to bud at the feast of the Passover, is not yet budded, (mark that, used to bud) moved by these two causes, they intercalate the year. Among these, the fig tree can by no means be reckoned: For since, our Savior being witness, the putting forth of its leaves is a sign that Summer is at hand, you could not expect any ripe figs; nay (according to the Talmudists, ) not so much as the putting out of leaves, before the Passover. When it is before said, that Pentecost was the time of bringing the first fruits, it must not be so understood, as if the first fruits of all trees were then to be brought; but that before Pentecost it was not lawful to bring any: for thus it is provided for by a plain Canon, The firstfruits are not to be brought before Pentecost. The inhabitants of Mount Zeboim brought theirs before Pentecost, but they did not receive them of them, because it is said in the Law, And the feast of harvest, the first fruit of thy labors which thou hast sown in thy field.

II. There are several kinds of figs mentioned in the Talmudists, besides these common ones; namely figs of a better sort, which grew in gardens, and Paradices. 1. 〈 in non-Latin alphabet 〉 Shi • hin. Concerning which the Tract Demai 〈 in non-Latin alphabet 〉 that is, Among those things which were accounted to deserve lesser care, and among those things which were doubtful as to tything were 〈 in non-Latin alphabet 〉 Shithin: which the Glosser tells us were 〈 in non-Latin alphabet 〉 Wild figs. 2. There is mention also in the same place of 〈 in non-Latin alphabet 〉 which, as some will have it, was a fig mixed with a plane tree 〈 in non-Latin alphabet 〉 3. But among all those kinds of figs, they were memorable, which were called 〈 in non-Latin alphabet 〉 , and they yet more, which were called 〈 in non-Latin alphabet 〉 which, unless I mistake, make to our purpose; not that they were more noble than the rest, but their manner of bearing fruit was more unusual. There is mention of these in Shiviith, in these words 〈 in non-Latin alphabet 〉 We will render the words in the paraphrase of the Glossers. 〈 in non-Latin alphabet 〉 are white figs, and 〈 in non-Latin alphabet 〉 are also a kind of fig: the seventh yoar, (that is, the year of Release▪) is to those the second (viz. of the seven years following) to these, the going out of the seventh. 〈 in non-Latin alphabet 〉 Put forth fruit every year, but it is ripe only every third year: so that on that tree every year one might see three sorts of fruit, namely of the present year, of the past, and of the year before that. Thus the 〈 in non-Latin alphabet 〉 bring forth ripe fruit in two years, &c.

Concerning 〈 in non-Latin alphabet 〉 thus the Jerusalem Gemara. Do they bear fruit every year? Or once in three years? They bear fruit every year, but the fruit is not ripe till the third year. But how may one know which is the fruit of each year? R. Jonah saith, by the threads that hang to them. The tradition of Samuel, makes little strings hang to it, &c.

III. The fruit of very many trees hung upon them all the winter, by the mildness of the weather, if they were not gathered, or shaken off by the wind: nay they ripened in winter: Hence came those cautions about tything. The tree which puts forth its fruit before the beginning of the year of the world (that is, before the beginning of the month Tisri, in which month the world was created) must be tythed for the year past: but if after the beginning of the world, then it must be tythed for the year coming on. R. Judan bar Philia answered before R. Jonah, Behold the tree Charob puts forth its fruit before the beginning of the world, and yet it is tythed for the year following. R. Jissa saith, If it puts forth a third part before the year of the world, it must be tythed for the year past; but if after, then for the year following. R. Zeira answers before R. Jissa, sometimes Palm trees do not bring forth part of their fruit till after the beginning of the year of the world; and yet they must be tythed for the year before. Samuel bar Abba saith, If it puts forth the third part of its fruit before the fifteenth day of the month Shebat, It is to be tythed for the year past; if after the fifteenth day of the month Shebat; for the year to come. Hence that Axiom in Rosh hashanah, The first day of the month Shebat is the beginning of the year for trees, according to the School of Shammai, but according to that of Hillel, the fifteenth day.

However, fig-trees were not among those trees that put forth their fruit after the beginning of Tisri; for you have seen before out of the Talmudists, that they used to put forth their leaves in the month Nisan; and that their fruit used to be ripe in thrice fifty days after this. Yet perhaps it may be objected about them, what we meet with in the Jerusalem Gemara, at the place before cited. One gathers figs, (say they) and knows not at what time they were put forth, (and thereby is at a loss for what year to tythe them.) R. Jonah saith, let him reckon a hundred days backwards, and if the fifteenth day of the month Shebat falls within that number, then he may know when they were put forth. But this must be understood of figs of a particular sort, which do not grow after the usual manner; which is plain also from that which follows, For, they say to him, with you at Tiberias, there are Fig trees that bear fruit in one year: to which he answers, Behold, with you at Zippor, there are trees that bear fruit in two years. Concerning common fish-trees, their ordinary time of putting out green Figs was sufficiently known; as also the year of tything them: but concerning those trees of another sort, which had ripe fruit only in two or three years, it is no wonder if they were at a loss in both.

IV. Christ therefore came to the tree, seeking fruit on it, (although the ordinary time of figs was not yet), because it was very probable that some fruit might be found there. Of the present year indeed, he neither expected, nor could expect any fruit, when it was so far from being the time of figs, 〈 in non-Latin alphabet 〉 , that it was almost five months off; and it may be doubted whether it had yet so much as any leaves of the present year. It was now the month Nisan, and that month was the time of the first putting out of leaves; so that, if the buds of the leaves had just peep'd forth, they were so tender, small, and scarce worth the name of leaves (for it was but the eleventh day of the month) that to expect figs of the same year with those leaves, had not been only in vain, but ridiculous. Those words seem to denote something peculiar, 〈 in non-Latin alphabet 〉 , having leaves; as if the other trees thereabout had been without leaves, or at least, had not such leaves as promised figs. Mark seems to give the reason why he came rather to that tree, than to any other, namely because he saw leaves on it, and thereby hoped to find figs. For when he saw (saith he) a fig-tree afar off having leaves, he came, if haply he might find anything thereon. From the leaves he had hopes of figs: these therefore certainly were not the leaves of the present spring, for those were hardly so much as in being yet; but they were either the leaves of the year past, that had hung upon the tree all winter; or else this tree was of that kind which had figs and leaves together hanging on it for two or three years, before the fruit grew ripe. And I rather approve of this latter sense, which both renders the matter itself more clear, and better solves the difficulties that arise from the words of Mark. This tree, it seems, had leaves which promised fruit, and others had not so; whereas had they all been of the same kind, it is likely they would all have had leaves after the same manner. But when others had lost all their leaves of the former year, by winds and the winter, and those of the present year were not as yet come out, this kept its leaves, according to its nature and kind, both Summer and Winter. Mark therefore in that clause, which chiefly perplexes Interpreters, 〈 in non-Latin alphabet 〉 for the time of figs was not yet, doth not strictly and only give the reason, why he found no figs; but gives the reason of the whole action, namely, why on that Mountain which abounded with fig-trees, he saw but'one that had such leaves, and being at a great distance when he saw it, he went to it, expecting figs only from it. The reason, saith he, was this, Because it was not the usual time of figs: for had it been so, he might have gathered figs from the trees about him; but since it was not, all his expectation was from this, which seemed to be of the kind of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 which never wanted leaves or figs. For to take an instance in the tree 〈 in non-Latin alphabet 〉 That tree, (suppose) bore figs such a Summer, which hung upon the boughs all the following winter; it bore others also next Summer; and those, together with the former, hung on the boughs all this Winter too: the third Summer it bore a third degree; and this Summer brought those of the first bearing, to ripeness; and so onwards continually; so that it was no time to be found without fruit of several years. It is less therefore to be wondered at, if that which promised so much fruitfulness by its looks, that one might have expected from it at least the fruit of two years, did so far deceive the hopes it had raised, as not to afford one Fig, if that, I say, should suffer a just punishment from our Lord, whom it had so much, in appearance, disappointed. An emblem of the punishment that was to be inflicted upon the Jews, for their spiritual barrenness and hypocrisy.

VERS. XXI.

THIS is an hyperbolical way of speaking, taken from the common Language of the Schools of the Jews, and designed after a manner for their refutation. Such an Hyperbole concerning this very mountain, you have Zech. XIV. 4.

The Jews used to set out those Teachers among them that were more eminent for the profoundness of their Learning, or the splendor of their virtues, by such expressions as this, 〈 in non-Latin alphabet 〉 He is a rooter up, or (a remover) of mountains. Rabh Joseph is Sinai, and Rabbah is a rooter up of mountains. The Gloss, They called Rabh Joseph Sinai, because he was very skillful in clearing of difficulties; and Rabbah bar Nachmani, A rooter up of mountains, because he had a piercing judgment. Rabba said, I am like Ben Azzai in the streets of Tiberias. The Gloss, Like Ben Azzai who taught profoundly in the streets of Tiberias; nor was there in his days 〈 in non-Latin alphabet 〉 Such another rooter up of mountains as he. He saw Resh Lachish in the School, as if he were plucking up of mountains and grinding them one upon another.

The same expression, with which they sillily and flatteringly extolled the Learning and Virtue of their Men, Christ deservedly useth, to set forth the power of Faith, as able to do all things, Mark IX. 23.

VERS. XXXIII.

COncerning Vines, and their husbandry, see Kilaim, where there is a large discourse of the beds of a Vineyard, the orders of the Vines, of the measure of the Wine press, of the hedge, of the trenches, of the void space; of the places within the hedge which were free from Vines, whether they were to be sown, or not to be sown, &c.

VERS. XXXV.

THERE seems to be an allusion to the punishments and manners of Death in the Council. 1. 〈 in non-Latin alphabet 〉 which properly signifies the fleaing off of the skin, is not amiss rendered by Interpreters Beat; and the word seems to relate to whipping, where forty stripes save one, did miserably flea off the skin of the poor man. See what the word 〈 in non-Latin alphabet 〉 properly means in that very usual phrase, expressing this whipping 〈 in non-Latin alphabet 〉 Beaten with forty stripe. 2. 〈 in non-Latin alphabet 〉 (Killed) signifies a death by the sword, as 〈 in non-Latin alphabet 〉 doth in the Sanhedrin 〈 in non-Latin alphabet 〉 Four kinds of death are delivered to the Sanhedrin, stoning, burning, killing and strangling.

VERS. XXXVIII.

COmpare this verse with Joh. XI. 48. and it seems to hint, that the Rulers of the Jews acknowledged among themselves that Christ was the Messias; but being strangely transported besides their senses, they put him to death; lest bringing in another worship and another people he should either destroy or suppress their worship and themselves.

VERS. XLIV.

HERE is a plain allusion to the manner of stoning, concerning which thus Sanhedr. The place of stoning was twice as high as a Man. From the top of this, one of the witnesses striking him on his loins, fell him to the ground, if he died of this, well; if not, the other witness threw a stone upon his heart, &c. g Ri Simeon ben Eleazar saith, there was a stone there as much as two could carry, this they threw upon his heart.

VERS. IX.

THAT is, Bring in hither the travellers. What is the order of sitting down to meat? The travellers come in, and sit down upon benches or chairs, till all are come that were invited. The Gloss, It was a custom among rich men to invite poor travellers to feasts.

VERS. XVI.

MANY things are conjectured concerning the Herodians. I make a judgment of them from that History which is produced by the Author Juchasin. Speaking of Hillel and Shammai. Heretofore, saith he, Hillel and Menahem were (heads of the Council:) but Menahem withdrew into the family of Herod, together with eighty men bravely clad. These and such as these I suppose were called Herodians, who partly got into the Court, and partly were of the faction both of the Father and Son. With how great opposition of the generality of the Jewish people, Herod ascended and kept the Throne, we have observed before. There were some that obstinately resisted him; others, that as much defended him: to these was deservedly given the title of Herodians; as endeavoring with all their might to settle the Kingdom in his family; and they it seems were of the Sadducean Faith and Doctrine; and it is likely, had leavened Herod, who was now Tetrarch, with the same principles. For (as we noted before) the leaven of the Sadducees in Matthew, is in Mark, The leaven of Herod. And it was craftily contrived on both sides; that they might be a mutual establishment to one another, they to his Kingdom, and he to their Doctrine. When I read of Manaem, or Menahem, the foster brother of Herod the Terarch , it readily brings to my mind the name and story before mentioned of Menahem, who carried over with him so many eminent persons to the Court of Herod.

VERS. XX.

THEY endeavor, by a pernicious subtlety, to find out whether Christ were of the same opinion with Judas of Galilee. Which opinion, those lewd disturbers of all things, whom Josephus brands everywhere under the name of Zealots, had taken up; stiffly denying obedience and tribute to a Roman Prince; because they persuaded themselves and their followers, that it was a sin to submit to a Heathen government. What great calamities the outrageous fury of this conceit brought upon the people, both Josephus and the ruins of Jerusalem at this day, testify. They chose Caesar before Christ; and yet because they would neither have Caesar nor Christ, they remain sad Monuments to all ages, of the Divine vengeance, and their own madness. To this fury those frequent warnings of the Apostles do relate, That everyone should submit himself to the higher powers. And the characters of these mad men, They contemn Dominions, and They exalt themselves against everything that is called God.

Christ answers, the treachery of the question propounded, out of the very determinations of the Schools, where this was taught, Wheresoever the money of any King is currant, there the inhabitants acknowledge that King for their Lord. Hence is that of the Jerus. Sanhedr. Abigail said to David, what evil have I done, or my Sons, or my cattle? He answered, Your husband vilifies my Kingdom. Are you then, said she, a King? to which he, Did not Samuel anoint me for a King? She replied, : 〈 in non-Latin alphabet 〉 The money of our Lord Saul as yet is currant; that is, Is not Saul to be accounted King, while his money is still received commonly by all?

VERS. XXIII.

THE Sadducees cavil, and say, The cloud faileth and passeth away; so he that goeth down to the grave, doth not return. Just after the same rate of arguing as they use, that deny Infant-baptism: Because, forsooth, in the Law there is no express mention of the Resurrection. Above, we suspected that the Sadducees were Herodians, that is to say, Courtiers: but these here mentioned were of a more inferior sort.

VERS. XXXII.

READ, if you please, the beginning of the Chapter Chelek, where you will observe with what arguments and inferences 〈 in non-Latin alphabet 〉 The Talmudists maintain the Resurrection, out of the Law; namely, by a manner of arguing not unlike this of our Savior's. We will produce only this one, R. Eliezer Be R. Josi said, In this matter I accused the Scribes of the Samaritans of falsehood, while they say that the Resurrection of the dead cannot be proved out of the Law. I told them, You corrupt your Law, and it is nothing which you carry about in your hands; for you say that the Resurrection of the dead is not in the Law, when it saith, That soul shall be utterly cut off; his iniquity is upon him. Shall be utterly cut off, namely in this world. His iniquity is upon him. When? Is it not in the world to come? I have quoted this, rather than the others which are to be found in the same place; because they seem here to tax the Samaritan Text of corruption; when indeed both the Text and the Version, as may easily be observed, agree very well with the Hebrew. When therefore the Rabbin saith that they have corrupted their Law ( 〈 in non-Latin alphabet 〉 ) he doth not so much deny the purity of the Text, as reprove the vanity of the interpretation: as if he had said, You interpret your Law falsely, when you do not infer the Resurrection from those words which speak it so plainly.

With the present argument of our Savior compare first, those things which are said by R. Tanchum. R. Simeon ben Jochai saith, God, Holy and Blessed doth not join his Name to holy men while they live; but only after their death: as it is said, To the Saints that are in the Earth. When are they Saints? When they are laid in the Earth; for while they live, God doth not join his name to them; because he is not sure but that some evil affection may lead them astray: but when they are dead, then he joins his name to them. But we find that God joined his name to Isaac while he was living. (I am the God of Abraham and the God of Isaac ) The Rabbins answer, He looked on his dust, as if it were gathered upon the Altar. R. Berachiah said, since he became blind, he was in a manner dead. See also R. Menahem on the Law.

Compare also those words of the Jerusal. Gemara. The righteous even in death are said to live; and the wicked even in life are said to be dead. But how is it proved that the wicked even in life are said to be dead? From that place where it is said, 〈 in non-Latin alphabet 〉 I have no delight in the death of the dead. Is he already dead that is here called 〈 in non-Latin alphabet 〉 Dead? And whence is it proved that the righteous even in death are said to live? From that passage, And he said to him, this is the land concerning which I sware to Abraham, to Isaac and to Jacob, 〈 in non-Latin alphabet 〉 What is the meaning of the word 〈 in non-Latin alphabet 〉 ? He saith to him, Go and tell the Fathers, whatsoever I promised to you, I have performed to your children.

The opinion of the Babylonians is the same, The living know that they shall die: They are righteous who in their death are said to live: as it is said, And Benaiah the son of Jehoiada the son of 〈 in non-Latin alphabet 〉 • living man, &c. And a little after, The dead knew nothing: They are the wicked, who even in their life are called Dead, as it is said, 〈 in non-Latin alphabet 〉 And thou, dead wicked Prince of Israel. The word 〈 in non-Latin alphabet 〉 which is commonly rendered Profane in this place, they render it also in a sense very usual, namely for one wounded or dead.

There are further, divers stories alleged, by which they prove that the dead so far live, that they understand many things which are done here; and that some have spoke after death, &c.

VERS. IX.

THAT is, Bring in hither the travellers. What is the order of sitting down to meat? The travellers come in, and sit down upon benches or chairs, till all are come that were invited. The Gloss, It was a custom among rich men to invite poor travellers to feasts.

VERS. XVI.

MANY things are conjectured concerning the Herodians. I make a judgment of them from that History which is produced by the Author Juchasin. Speaking of Hillel and Shammai. Heretofore, saith he, Hillel and Menahem were (heads of the Council:) but Menahem withdrew into the family of Herod, together with eighty men bravely clad. These and such as these I suppose were called Herodians, who partly got into the Court, and partly were of the faction both of the Father and Son. With how great opposition of the generality of the Jewish people, Herod ascended and kept the Throne, we have observed before. There were some that obstinately resisted him; others, that as much defended him: to these was deservedly given the title of Herodians; as endeavoring with all their might to settle the Kingdom in his family; and they it seems were of the Sadducean Faith and Doctrine; and it is likely, had leavened Herod, who was now Tetrarch, with the same principles. For (as we noted before) the leaven of the Sadducees in Matthew, is in Mark, The leaven of Herod. And it was craftily contrived on both sides; that they might be a mutual establishment to one another, they to his Kingdom, and he to their Doctrine. When I read of Manaem, or Menahem, the foster brother of Herod the Terarch , it readily brings to my mind the name and story before mentioned of Menahem, who carried over with him so many eminent persons to the Court of Herod.

VERS. XX.

THEY endeavor, by a pernicious subtlety, to find out whether Christ were of the same opinion with Judas of Galilee. Which opinion, those lewd disturbers of all things, whom Josephus brands everywhere under the name of Zealots, had taken up; stiffly denying obedience and tribute to a Roman Prince; because they persuaded themselves and their followers, that it was a sin to submit to a Heathen government. What great calamities the outrageous fury of this conceit brought upon the people, both Josephus and the ruins of Jerusalem at this day, testify. They chose Caesar before Christ; and yet because they would neither have Caesar nor Christ, they remain sad Monuments to all ages, of the Divine vengeance, and their own madness. To this fury those frequent warnings of the Apostles do relate, That everyone should submit himself to the higher powers. And the characters of these mad men, They contemn Dominions, and They exalt themselves against everything that is called God.

Christ answers, the treachery of the question propounded, out of the very determinations of the Schools, where this was taught, Wheresoever the money of any King is currant, there the inhabitants acknowledge that King for their Lord. Hence is that of the Jerus. Sanhedr. Abigail said to David, what evil have I done, or my Sons, or my cattle? He answered, Your husband vilifies my Kingdom. Are you then, said she, a King? to which he, Did not Samuel anoint me for a King? She replied, : 〈 in non-Latin alphabet 〉 The money of our Lord Saul as yet is currant; that is, Is not Saul to be accounted King, while his money is still received commonly by all?

VERS. XXIII.

THE Sadducees cavil, and say, The cloud faileth and passeth away; so he that goeth down to the grave, doth not return. Just after the same rate of arguing as they use, that deny Infant-baptism: Because, forsooth, in the Law there is no express mention of the Resurrection. Above, we suspected that the Sadducees were Herodians, that is to say, Courtiers: but these here mentioned were of a more inferior sort.

VERS. XXXII.

READ, if you please, the beginning of the Chapter Chelek, where you will observe with what arguments and inferences 〈 in non-Latin alphabet 〉 The Talmudists maintain the Resurrection, out of the Law; namely, by a manner of arguing not unlike this of our Savior's. We will produce only this one, R. Eliezer Be R. Josi said, In this matter I accused the Scribes of the Samaritans of falsehood, while they say that the Resurrection of the dead cannot be proved out of the Law. I told them, You corrupt your Law, and it is nothing which you carry about in your hands; for you say that the Resurrection of the dead is not in the Law, when it saith, That soul shall be utterly cut off; his iniquity is upon him. Shall be utterly cut off, namely in this world. His iniquity is upon him. When? Is it not in the world to come? I have quoted this, rather than the others which are to be found in the same place; because they seem here to tax the Samaritan Text of corruption; when indeed both the Text and the Version, as may easily be observed, agree very well with the Hebrew. When therefore the Rabbin saith that they have corrupted their Law ( 〈 in non-Latin alphabet 〉 ) he doth not so much deny the purity of the Text, as reprove the vanity of the interpretation: as if he had said, You interpret your Law falsely, when you do not infer the Resurrection from those words which speak it so plainly.

With the present argument of our Savior compare first, those things which are said by R. Tanchum. R. Simeon ben Jochai saith, God, Holy and Blessed doth not join his Name to holy men while they live; but only after their death: as it is said, To the Saints that are in the Earth. When are they Saints? When they are laid in the Earth; for while they live, God doth not join his name to them; because he is not sure but that some evil affection may lead them astray: but when they are dead, then he joins his name to them. But we find that God joined his name to Isaac while he was living. (I am the God of Abraham and the God of Isaac ) The Rabbins answer, He looked on his dust, as if it were gathered upon the Altar. R. Berachiah said, since he became blind, he was in a manner dead. See also R. Menahem on the Law.

Compare also those words of the Jerusal. Gemara. The righteous even in death are said to live; and the wicked even in life are said to be dead. But how is it proved that the wicked even in life are said to be dead? From that place where it is said, 〈 in non-Latin alphabet 〉 I have no delight in the death of the dead. Is he already dead that is here called 〈 in non-Latin alphabet 〉 Dead? And whence is it proved that the righteous even in death are said to live? From that passage, And he said to him, this is the land concerning which I sware to Abraham, to Isaac and to Jacob, 〈 in non-Latin alphabet 〉 What is the meaning of the word 〈 in non-Latin alphabet 〉 ? He saith to him, Go and tell the Fathers, whatsoever I promised to you, I have performed to your children.

The opinion of the Babylonians is the same, The living know that they shall die: They are righteous who in their death are said to live: as it is said, And Benaiah the son of Jehoiada the son of 〈 in non-Latin alphabet 〉 • living man, &c. And a little after, The dead knew nothing: They are the wicked, who even in their life are called Dead, as it is said, 〈 in non-Latin alphabet 〉 And thou, dead wicked Prince of Israel. The word 〈 in non-Latin alphabet 〉 which is commonly rendered Profane in this place, they render it also in a sense very usual, namely for one wounded or dead.

There are further, divers stories alleged, by which they prove that the dead so far live, that they understand many things which are done here; and that some have spoke after death, &c.

VERS. II.

THIS is to be understood rather of the Legislative seat, (or chair) than of the merely Doctrinal: and Christ here asserts the authority of the Magistrate, and persuadeth to obey him in lawful things.

Concerning the Chairs of the Sanhedrin there is mention made in Bab. Succah. There were at Alexandria seventy one golden chairs, according to the number of the seventy one Elders of the great Council. Concerning the authority of Moses, and his Vicegerent in the Council there is also mention in Sanhedrim. The great Council consisted of seventy one Elders. But whence was this number derived? From that place, where it is said, Choose me out seventy men of the Elders of Israel: And Moses was President over them. Behold seventy one! What is here observed by Galatinus from the signification of the Aorist 〈 in non-Latin alphabet 〉 , Sat, i • too light and aery. He saith, They sat, (saith he) and not, They sit, that he might plainly demonstrate that their power was then ceased. But if we would be so curious to gather anything from this Aorist, we might very well transfer it to this sense rather. The Scribes and Pharisees, the worst of men, have long usurped Moses seat; nevertheless we ought to obey them, because, by the dispensation of the Divine Providence, they bear the chief Magistracy.

Concerning their authority, thus Maimonides, The great Council of Jerusalem was 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 , The Pillar and Ground) The ground of the traditional Law, and the pillar of Doctrine; whence proceeded statutes and judgments for all Israel. And concerning them the Law asserts this very thing, saying, According to the Sentence of the Law which they shall teach thee. Whosoever therefore believes Moses our Master, and his Law, is bound to rely upon them for the things of the Law.

Christ teacheth that they were not to be esteemed as Oracles, but as Magistrates.

VERS. IV.

〈 in non-Latin alphabet 〉 in the Talmudic Language. Hence 〈 in non-Latin alphabet 〉 A heavy Prohibition, 〈 in non-Latin alphabet 〉 Let him follow him, that imposeth heavy things. There are reckoned up four and twenty things 〈 in non-Latin alphabet 〉 Of the weighty things of the School of Hillel, and the light things of that of Shammai. R. Joshua saith, A foolish religious man, 〈 in non-Latin alphabet 〉 A crafty wicked man, a she-Pharisee, and the voluntary dashing of the Pharisees, destroy the world. It is disputed by the Gemarists, who is that 〈 in non-Latin alphabet 〉 crafty wicked man, and it is answered by some, He that prescribes light things to himself, and heavy to others.

VERS. V.

THESE four places of the Law,

• Exod. XIII. ver. 3, 4, 5, 6, 7, 8, 9, 10.
• Exod. XIII. ver. 11, 12, 13, 14, 15, 16.
• Deut. VI. ver. 5, 6, 7, 8, 9.
• Deut. XI. ver. 13, 14, 15, 16, 17, 18, 19, 20, 21.

Being writ upon two Parchment-Labels (which they called 〈 in non-Latin alphabet 〉 Tephillin ) were carried about with them constantly with great devotion▪ being fastened to their forehead, and their left arm. To the forehead in that place 〈 in non-Latin alphabet 〉 where the pulse of an Infants brain is. This of the forehead was most conspicuous▪ and made broad▪ hence came that, Let nobody pass by the Synagogue while prayers are saying there.—But if he hath Rhylacteries upon his head he may pass by, because they show that he is studious of the Law▪ It is not lawful to walk through burying places with Phylacteries on ones head, and the book of the Law hanging at ones arm .

They are called in Greek Phylacteries, that is, Observatories; because they were to put them in mind of the Law; and perhaps they were also called Preservatories, because they were supposed to have some virtue in them to drive away Devils. It is necessary that the Phylacteries should be repeated at home anights 〈 in non-Latin alphabet 〉 to drive away Devils .

Concerning the curious writing of the Phylacteries, see Maimon. on Tephillin . Concerning their strings, marked with certain small letters. See Tosaphoth on Megillah . Concerning the repeating of them, see both the Talmuds in Beracoth . How the Jews did swear, touching their Phylacteries, see Maimonid. in Shevuoth . And how God is brought in swearing by the Phylacteries. See Tanchum .

Our Savior does not so much condemn the bear wearing of them, as the doing it out of pride and hypocrisy. It is not unlikely that he wore them himself, according to the custom of the Country; for the children of the Jews were to be brought up from their infancy in saying the Phylacteries; that is, as soon as they were capable of being Catechized . The Scribes and Pharisees made theirs very broad and visible, that they might obtain a proportional fame and esteem for their devotion with the people; these things being looked upon as arguments of the study of the Law, and signs of devotion.

See Numb. XV. 38. Deut. XXII. 12. He that takes care of the Candle of the Sabbath, his children shall be the disciples of wise men. He that takes care to stick up Labels against the Posts, shall obtain a glorious house; and he that takes care of the 〈 in non-Latin alphabet 〉 of making borders to his garment, shall obtain a good coat.

VERS. VII.

I. COncerning the original of this title see Aruch: The elder times which were more worthy, had no need of the title either of Rabban, or Rabbi, or Rabh, to adorn either the wise men of Babylon, or the wise men of the land of Israel: for behold Hillel comes up out of Babylon, and the title of Rabbi is not added to his name: and thus it was with those who were noble among the Prophets: for he saith, Haggai the Prophet; (not Rabbi Haggai.) Ezra did not come up out of Babylon, &c. (not Rabbi Ezra) whom they did not honor with the titles of Rabbi, when they spoke their names. And we have heard that this had its beginning only in the Presidents (of the Council) from Rabban Gamaliel the old man, and Rabban Simeon his Son, who perished in the destruction of the second Temple; and from Rabban Jochanan ben Zaccai, who were all Presidents. And the title also of Rabbi began from those that were promoted (to be Elders) from that time; Rabbi Zadok and R. Eliezer ben Jacob: and the thing went forth from the Disciples of Rabban Jochanan ben Zaccai, and onwards. Now the order, as all men use it, is this: Rabbi is greater than Rabh, and Rabban is greater than Rabbi; and he is greater who is called by his own (single) name, than he who is called Rabban.

That this haughty title of Rabbi was not in use before the times of Hillel, sufficiently appears from thence, that the Doctors before that were called by their plain names, and knew nothing of this title. Antigonus Socheus, Shemaiah and Abtalion, Gebihah ben Pesisa, Cabba Savua, Admon and Hanan, Hillel and Shammai, and many others, whose names we meet with in the Jewish Story. Yet you shall find these that were more ancient sometimes officiously honored by the writers of their Nation with this title, which they themselves were strangers to. They feign that King Jehoshaphat thus called the learned men, When he saw, say they, a Disciple of the wise men, he rose up out of his Throne and embraced him, and kissed him, and called him 〈 in non-Latin alphabet 〉 O Father, Father, Rabbi, Rabbi, Lord, Lord. And Joshua ben Perachia is called Rabbi Joshua. 〈 in non-Latin alphabet 〉 are here rendered Rabbi in the eighth verse: Father in the ninth: and Master in the tenth. We do not more nicely examine the precise time when this title began; be sure it did not commence before the schism arose between the Schools of Shammai and Hillel: and from that schism perhaps it had its beginning.

II. It was customary, and they loved it, to be saluted with this honorable title, notwithstanding the dissembled axiom among them 〈 in non-Latin alphabet 〉 Love the work, but hate the title .

• Disciples were thus taught to salute their Masters: R. Eliezer saith 〈 in non-Latin alphabet 〉 He that prayeth behind the back of his Master, 〈 in non-Latin alphabet 〉 And he that salutes his Master, or returns a salute to his Master, and he that makes himself a separatist from the School of his Master, and he that teaches anything which he hath not heard from his Master, he provokes the Divine Majesty to depart from Israel. The Glossers on these words, He that salutes or returns a salute to his Master, thus comment, He that salutes his Master in the same form of words that he salutes other men, and doth not say to him 〈 in non-Latin alphabet 〉 Gd save you Rabbi . It is reported also that the Council Excommunicated certain persons four and twenty times 〈 in non-Latin alphabet 〉 for the honor of Master; that is, for not having given due honor to the Rabbins. 2. The Masters saluted one another so.

R. Akibah said to B. Eleazar, Rabbi, Rabbi: R. Eleazar ben Simeon of Magdal▪ Gedor came from the house of his Master sitting upon an Ass: He went forward along the bank of the river rejoicing greatly, and being very much pleased with himself, because he had learned so much of the Law. There meets him a very deformed man, and said 〈 in non-Latin alphabet 〉 save you, Rabbi: He did not salute him again, but on the contrary said thus, Raka, How deformed is that man, perhaps all your Townsmen are as deformed as you. He answered, I know nothing of that, but go you to the workman that made me, and tell him, How deformed is this vessel which thou hast made? &c. And a little after, When that (deformed man) was come to his own Town, his fellow citizens came out to meet him, and said, 〈 in non-Latin alphabet 〉 save you O Rabbi, Rabbi, Master, Master. (R. Eliezer) saith to them, To whom do you say Rabbi, Rabbi? They answer, To him that followeth thee. He replied, If this be a Rabbi, let there not be many such in Israel.

VERS. XIV.

THE Scribes and Pharisees were ingenious enough for their own advantage. Hear one argument among many, forged upon the anvil of their covetousness, a little rudely drawn, but gainful enough , saith the Lord, Make me an Ark of Shittim-wood, 〈 in non-Latin alphabet 〉 Hence it is decided, say they, in behalf of a Disciple of the wise men, that his fellow citizens are bound to perform his servile work for him. O Money, thou mistress of Art, and mother of Wit! So he that was preferred to be President of the Council was to be maintained and enriched by the Council. See the Gloss on Bab. Taanith .

They angled among the people for respect, and by respect for gain, with a double hook.

I. As Doctors of the Law: where they first and above all things instilled into their Disciples and the common people, That a wise man, or a Master was to be respected above all mortal men whatsoever. Behold the rank and order of benches according to these Judges! A wise man is to take place of a King: A King of a High Priest: A High Priest of a Prophet: A Prophet of one anointed for war: One anointed for war of a President of the Courses: A President of the Courses of the head of a family: The head of a family of a Counselor: A Counselor of a Treasurer: A Treasurer of a private Priest: A private Priest of a Levite: A Levite of an Israelite: An Israelite of a Bastard: A Bastard of a Nethinim: A Nethinim of a Proselyte: A Proselyte of a freed slave. But when is this to be? namely when they are alike as to other things: But indeed if a Bastard be a Disciple, or a wise man, and the High Priest be unlearned, the Bastard is to take place of him. A wise man is to be preferred before a King, for if a wise man die, he hath not left his equal: but if a King die, any Israelite is fit for a Kingdom.

This last brings to my mind those words of Ignatius the Martyr, if indeed they are his, in his tenth Epistle, 〈 in non-Latin alphabet 〉 , &c. My Son, saith he, Honor God and the King: But, I say, Honor God as the cause and Lord of all: the Bishop as the chief Priest, bearing the image of God: in respect of his rule, bearing God's image, in respect of his Priestly office, Christ's: and after him we ought to honor the King also.

II. Under a pretence of mighty devotion, but especially under the goodly show of long prayers, they so drew over the minds of devout persons to them, especially of women, and among them, of the richer widows, that by subtle attractives, they either drew out, or wrested away their goods and estates. Nor did they want nets of counterfeit authority, when from the Chair they pronounced according to their pleasures of the dowry and estate befalling a widow, and assumed to themselves the power of determining concerning those things. Of which matter as it is perplexed with infinite difficulties and quirks, you may read, if you have leisure, the Treatises Jevamoth, Chetubboth, and Gittin.

Concerning the length of their prayers it may suffice to produce the words of the Babylon Gemara in Beracoth . The religious anciently used to tarry an hour, (meditating before they began their prayers) whence was this? R. Joshua ben Levi saith it was because the Scripture saith, 〈 in non-Latin alphabet 〉 Blessed are they who sit in thy house. R. Joshua ben Levi saith also, He that prays ought to tarry an hour after prayers: As it is said, The just shall praise thy name 〈 in non-Latin alphabet 〉 The upright shall sit before thy face: It is necessary therefore that he should stay (meditating) an hour before prayers, and an hour after; and the religious anciently used to stay an hour before prayers, an hour they prayed, and an hour they stayed after prayers. Since therefore they spent nine hours every day about their prayers, how did they perform the rest of the Law? and how did they take care of their worldly affairs? why herein, In being religious both the Law was performed, and their own business well provided for. And in the same place , Long prayers make a long life.

VERS. XV.

THE Talmudists truly speak very ill of Proselytes . Our Rabbins teach, 〈 in non-Latin alphabet 〉 that Proselytes and Sodomites hinder the coming of the Messias. 〈 in non-Latin alphabet 〉 Proselytes are as a scab to Israel. The Gloss, For this reason that they were not skilled in the commandments, that they brought in revenge, and moreover, that the Israelites perchance might imitate their works, &c.

Yet in making of these they used their utmost endeavors, for the sake of their own gain; that they might some way or other drain their purses after they had drawn them in under the show of Religion; or make some use or benefit to themselves by them. The same covetousness therefore under a veil of hypocrisy in devouring widows, which our Savior had condemned in the former clause, he here also condemns in hunting after Proselytes; which the Scribes and Pharisees were at all kind of pains to bring over to them. Not that they cared for Proselytes (whom they accounted as a scab and plague) but that the more they could draw over to their Religion, the greater draught they should have for gain, and the more purses to fish in. These therefore being so Proselyted, they made doubly more the children of Hell than themselves. For when they had drawn them into their net, having got their prey they were no further concerned what became of them, so they got some benefit by them. They might perish in ignorance, superstition, atheism, and all kind of wickedness, this was no matter of concern to the Scribes and Pharisees; only let them remain in Judaism, that they might Lord it over their Consciences and Purses.

VERS. XVI.

THESE words agree in the same sense with those of the Corban, Chap. XV. 5. We must not understand the gold of the Temple here, of that gold which shined all about in the walls and cielings; but the gold here meant is that which was offered up in the Corban. It was a common thing with them, and esteemed as nothing, to swear 〈 in non-Latin alphabet 〉 by the Temple, and 〈 in non-Latin alphabet 〉 by the Altar, which we have observed at the 31 verse. of the 5th Chap. and therefore they thought themselves not much obliged by it: But if they swore 〈 in non-Latin alphabet 〉 Corban, they supposed they were bound by an indispensable tie. For example, if any one should swear thus, By the Temple, or, By the Altar, my Money, my Cattle, my Goods shall not profit you: It was lawful nevertheless for the swearer if he pleased to suffer them to be profited by these: but if he should swear thus, Corban, my gold is for the Temple, Corban, my Cattle are for the Altar, this could no ways be dispensed with.

VERS. XXIII.

I. THIS is the general rule about tithes, Whatsoever serves for food, whatsoever is kept, (that is, which is not of common right) and whatsoever grows out of the earth shall be tythed .

II. According to the Law, Cattle, Corn and Fruit were to be tythed: the way and measure of which, as the Scribes teach, was this, Of bread-corn that is threshed and winnowed, 1. A fifth part is taken out for the Priest; this was called 〈 in non-Latin alphabet 〉 the great offering. 2. A tenth part of the remainder belonged to the Levite; this was called 〈 in non-Latin alphabet 〉 the first Tenth or Tythe. 3. A tenth part again was to be taken out of the remainder, and was •• be eaten at Jerusalem, or else redeemed, this was called 〈 in non-Latin alphabet 〉 the second Tythe. 4. The Levite gives a tenth part out of his to the Priest, this was called 〈 in non-Latin alphabet 〉 the Tythe of the Tythe. These are handled at large in Peah, Demai, Maaseroth, &c.

III. 〈 in non-Latin alphabet 〉 The Tything of herbs is from the Rabbins . This Tything was added by the Scribes, and yet approved of by our Savior, when he saith, Ye ought not to have left these undone. Hear this, O thou who opposest Tythes. The Tything of herbs was only of Ecclesiastical institution, and yet it hath the authority of our Savior to confirm it, Ye ought not to have left these things undone: and that partly upon account of the justice of the thing itself, and the agreeableness of it to Law and reason, partly that it was commanded by the Council sitting in Moses Chair, as it is ver. 2.

IV. 〈 in non-Latin alphabet 〉 , mint: This is sometimes called by the Talmudists 〈 in non-Latin alphabet 〉 and is reckoned among those things which come under the Law of the seventh year. Where Rambam saith, In the Aruch it is 〈 in non-Latin alphabet 〉 Minta. It is called sometimes 〈 in non-Latin alphabet 〉 Mintha. Where R. Solomon writes, In the Aruch it is 〈 in non-Latin alphabet 〉 Mint in the Mother tongue; and it hath a sweet smell, therefore they strow it in Synagogues for sake of its scent.

〈 in non-Latin alphabet 〉 , Annise: In the Talmudists 〈 in non-Latin alphabet 〉 , where R. Solomon 〈 in non-Latin alphabet 〉 is a kind of herb, and is tythed, both as to the seed and herb itself. Rambam writes thus, It is eaten raw after meat, and is not to be boiled; while therefore it is not boiled, it comes under the Law of Tything. The Gloss in Bab. Avodah Zarah , 〈 in non-Latin alphabet 〉 in the Roman language is Anethum, (Annise) and is tythed, whether it be gathered green or ripe.

〈 in non-Latin alphabet 〉 , Cumin; with the Talmudists 〈 in non-Latin alphabet 〉 . It is reckoned among things that are to be tythed .

VERS. XXVII.

SEpulchres are distinguished by the Masters of the Jews into 〈 in non-Latin alphabet 〉 a deep Sepulcher, which cannot be known to be a Sepulcher, 〈 in non-Latin alphabet 〉 , Graves that appear not ; and 〈 in non-Latin alphabet 〉 a painted Sepulcher, such as were all those that were known to be seen. Our Savior compares the Scribes and Pharisees to both; to those in the place of Luke last mentioned; to these in the place before us, each upon a different reason.

Concerning the whiting of Sepulchers there are these Traditions: In the fifteenth day of the month Adar they mend the ways, and the streets, and the common Sewers, and perform those things that concern the public, 〈 in non-Latin alphabet 〉 And they paint (or, mark) the Sepulchers. The manner is described in Maasar Sheni, 〈 in non-Latin alphabet 〉 They paint the Sepulchers with chalk, tempered and infused in water. The Jerusalem Gemarists give the reason of it in abundance of places. Do they not mark the Sepulchers, say they, before the month Adar? Yes, but it is supposed that the colors are wiped off. For what cause do they paint them so? That this matter may be like the case of the leper. The leprous man crieth out, Unclean, unclean; and here in like manner, uncleanness cries out to you and saith, Come not near. R▪ Illa, in the name of R. Samuel bar Nachman alledgeth that of Ezekiel . If one passing through the land seeth a man's bone, he shall set up a burial sign by it . The Glossers deliver both the reason and the manner of it thus, From the fifteenth day of the month Adar they began their search, and wheresoever they found a Sepulcher, whose whiting was washed off with the rain, they renewed it, that the unclean place might be discerned, and the Priests who were to eat the Truma might avoid it.

VERS. XXVIII.

SUCH kind of hypocrites are called 〈 in non-Latin alphabet 〉 distained or coloured. Jannai the King when he was dying warned his wife that she should take heed 〈 in non-Latin alphabet 〉 of painted men, pretending to be Pharisees, whose works are as the works of Zimri, and yet they expect the reward of Phineas. The Gloss is, 〈 in non-Latin alphabet 〉

The Masters themselves acknowledge this to their own shame. They inquire what were those sins under the first Temple, for which it was destroyed, and it is answered, Idolatry, Fornication, and Bloodshed. They inquire what were the sins under the second; and answer, Hate without cause, and secret iniquity; and add these words,

VERS. XXIX.

〈 in non-Latin alphabet 〉 The Glossers are divided about the rendering of the word 〈 in non-Latin alphabet 〉 . Some understand it of a kind of building, or pillar; some of the whiting or marking of a Sepulcher above spoken of; the place referred to, speaks concerning the remains of the Didrachms paid for the redemption of the soul; and the question is, if there be anything of them due, or remaining from the man now dead, what shall be done with it; the answer is,

These things being considered, the sense of the words before us doth more clearly appear: Doth it deserve so severe a curse to adorn the Sepulchers of the Prophets and righteous men? Was not this rather an act of piety than a crime? But according to their own Doctrine, O ye Scribes and Pharisees, 〈 in non-Latin alphabet 〉 Their own Acts and Sayings is a sufficient memorial for them. Why do ye not respect, follow and imitate these? But neglecting and trampling upon these, you persuade yourselves that you have performed piety enough to them if you bestow some cost in adorning their Sepulchers, whose words indeed you despise.

VERS. XXXIII.

: 〈 in non-Latin alphabet 〉 The Judgment of Gehenna. See the Chaldee Paraphrast on Ruth II. 12. Baal Turim. on Gen. I. 1. & Midras Tillin.

VERS. XXXIV.

〈 in non-Latin alphabet 〉 Wise men, and 〈 in non-Latin alphabet 〉 Scribes. Let them observe this, who do not allow the Ministers of the word to have a distinct calling. The Jews knew not any that was called 〈 in non-Latin alphabet 〉 A wise man, or 〈 in non-Latin alphabet 〉 A Scribe, but who was both learned and separated from the common people by a distinct order and office.

VERS. XXXV.

THAT the discourse here is concerning Zacharias the son of Jehoiada killed by King Joas, we make appear by these arguments.

I. Because no other Zacharias is said to have been slain, before these words were spoken by Christ. Those things that are spoke of Zacharias, the father of the Baptist, are dreams: and those, of Zacharias one of the twelve Prophets, are not much better. The killing of our Zacariahs in the Temple, is related in express words; and why, neglecting this, should we seek for another, which in truth we shall nowhere find with any author of good credit?

II. The Jews observe that the death of this Zacharias, the son of Jehoiadah was made memorable by a signal character and revenge: Of the Martyrdom of the other Zacharias, they say nothing at all.

Here both the Talmuds, R. Jochanan said, Eighty thousand Priests were killed for the blood of Zacharias. R. Judah asked R. Acha, whereabouts they killed Zacharias? Whether in the Court of the Women, or in the Court of Israel? He answered, neither in the Court of Israel, nor in the Court of the Women, but in the Court of the Priests. And that was not done to his blood, which useth to be done to the blood of a Ram, or a Kid; Concerning these it is written, And he shall pour out his blood, and cover it with dust. But here it is written, Her blood is in the midst of her; she set it upon the top of a rock, she poured it not upon the ground. And why this? That it might cause fury to come up to take vengeance. I have set her blood upon a rock that it should not be covered. They committed seven wickednesses in that day. They killed a Priest, a Prophet, and a Judge: they shed the blood of an innocent man: they polluted the Court. And that day was the Sabbath day, and the day of Expiation, when therefore Nebuzaradan went up thither, he saw the blood bubbling; so he said to them, what meaneth this? It is the blood, say they, of Calves, Lambs and Rams, which we have offered on the Altar. Bring then, said he, Calves, Lambs and Rams, that I may try whether this be their blood. They brought them and slew them, and that blood still bubbled, but their blood did not bubble. Discover the matter to me, said he, or I will tear your flesh with iron rakes. Then they said to him, this was a Priest, a Prophet and a Judge, who foretold to Israel all these evils which we have suffered from you, and we rose up against him, and slew him. But I, saith he, will appease him. He brought the Rabbins, and slew them upon that blood, and yet it was not pacified; He brought the children out of the School, and slew them upon it, and yet it was not quiet. He brought the young Priests, and slew them upon it, and yet it was not quiet. So that he slew upon it ninety four thousand, and yet it was not quiet. He drew near to it himself, and said, O Zacharias, Zacharias! Thou hast destroyed the best of thy people (that is, they have been killed for your sake) would you have me destroy all? Then it was quiet, and did not bubble anymore, &c.

The truth of this story we leave to the relators: that which makes to our present purpose we observe. That it was very improbable, nay next to impossible, that those that heard the words of Christ (concerning Zacharias slain between the Temple and the Altar) could understand it of any other, but of this; concerning whom, and whose blood, they had such famous and signal memory; and of any other Zacharias slain in the Temple, there was a profound silence. In Josephus indeed we meet with the mention of one Zacharias the son of Baruch, (which is the same thing with Barachias ) killed in the Temple, not long before the destruction of it: whom some conjecture to be prophetically marked out here by our Savior: But this is somewhat hard, when Christ expressly speaks of time past ( 〈 in non-Latin alphabet 〉 Ye slew ) and when by no art, nor arguments it can be proved that this Zacharias ought to be reckoned into the number of Prophets and Martyrs.

There are two things here that stick with Interpreters, so that they cannot so freely subscribe to our Zacharias. 1. That he lived and died long before the first Temple was destroyed, when the example would have seeemed more home and proper, to be taken under the second Temple, and that now near expiring. 2. That he was plainly and notoriously the Son of Jehoiada, but this is called by Christ the Son of Barachias.

To which we, after others who have discoursed at large upon this matter, return only thus much.

I. That Christ plainly intended to bring examples out of the Old Testament; and he brought two, which how much the further off they seemed to be from deriving any guilt to this generation, so much heavier the guilt is, if they do derive it. For a Jew would argue, what hath a Jew to do with the blood of Abel, killed almost two thousand years before Abraham the father of the Jews, was born? And what hath this generation to do with the blood of Zacharias, which was expiated by cruel plagues and calamities many ages since? Nay, saith Christ, this generation hath arrived to that degree of impiety, wickedness and guilt, that even these remote examples of guilt, relate and are to be applied to it. And while you think that the blood of Abel, and the following Martyrs doth nothing concern you, and believe that the blood of Zacharias hath been long ago expiated with a signal punishment; I say unto you that the blood both of the one and the other, and of all the righteous men killed in the interval of time between them, shall be required of this generation. 1. Because you kill him who is of more value than they all. 2. Because by your wickedness you so much kindle the anger of God, that he is driven to cut off his old Church, namely the people that hath been of a long time in covenant with him. For when Christ saith, That on you may come all the righteous blood, &c. It is not so much to be understood of their personal guilt as to that blood, as of their guilt for the killing of Christ, in whose death, the guilt of the murder of all those his types, and members, is in some measure included; and it is to be understood of the horrible destruction of that generation, than which, no former ages have ever seen anymore woeful or amazing, nor shall any future, before the funeral of the world itself. As if all the guilt of the blood of righteous men that had been shed from the beginning of the world, had flowed together upon that generation.

II. To the second, which has more difficulty, namely that Zacharias is here called the Son of Barachias, when he was the Son of Jehoiada, we will observe by the way, these two things out of the writings of the Jews; before we come to determine the thing itself.

1. That that very Zacharias, of whom we speak, is by the Chaldee Paraphrast called the Son of Iddo. For thus saith he on Lament. Chap. III. verse. 20. Is it fit that the daughters of Israel should eat the fruit of their womb? &c. The rule of Justice answered, and said, Is it also fit that they should slay a Priest and Prophet in the Temple of the Lord, as ye slew Zacharias, the Son of Iddo, the High Priest and faithful Prophet in the house of the Sanctuary, on the day of expiation? &c.

2. In the place of Isaiah, concerning Zachariah the Son of Jebarichiah the Jews have these things. It is written, I took unto me faithful witnesses to record, Uriah the Priest, and Zachariah the Son of Barachiah o ( 〈 in non-Latin alphabet 〉 writ without Jod prefixed) Esa. VIII. 1. But what is the reason that Uriah is joined with Zachariah? For Uriah was under the first Temple, Zachariah under the second: but the Scripture joineth the prophesy of Zachariah to the prophesy of Uriah. By Urias it is written, For your sakes Zion shall be plowed as a field. By Zachariah it is written, As yet old men and ancient women shall sit in the streets of Jerusalem. When the prophesy of Uriah is fulfilled, the prophesy of Zachariah shall also be fulfilled. To the same sense also speaks the Chaldee Paraphrast upon the place. And I took unto me faithful witnesses. The curses which I foretold I would bring in the prophesy of Uriah the Priest, behold they are come to pass; likewise all the blessings which I foretold I would bring, in the Prophesy of Zachariah the son of Jebarechiah, I will bring to pass. See also there R. R. Jarchi & Kimchi.

From both these, we observe two things. 1. If Iddo did not signify the same thing with Jehoiada, to the Jewish nation, why might not our Savior have the same liberty to call Barachia the father of Zacharia, as the Chaldee Paraprhast had to call him Iddo? 2. It is plain that the Jews looked upon those words of Isaiah as the words of God speaking to Isaiah, not of Isaiah relating a matter of fact historically; which indeed they conjectur every truly, and exactly according to the printing of the first word 〈 in non-Latin alphabet 〉 for the conjunction Vau being pointed with Ceva, it is a certain token that the Verb is to be rendered in the future Tense, not in the Preter; which also the interlineary version hath well observed, rendering it thus, Et testificari faciam mihi testes fideles, And I will make faithful witnesses testify to me.

For if it had been to be construed in the Preter tense, it should have been pointed by Camets, 〈 in non-Latin alphabet 〉 Et testificari seci, And I caused to witness. Which being well observed, (as I confess it hath not been by me heretofore) the difficulty under our hand is resolved, as I imagine very clearly: and I suppose that Zachariah the Son of Jebarechia in Isaiah, is the very same with our Zachariah the Son of Jehoiadah; and that the sense of Isaiah comes to this; In that and the foregoing Chapter, there is a discourse of the future destruction of Damascus, Samaria and Judea. For a confirmation of the truth of this prophesy God makes use of a double testimony: First, he commands the Prophet Isaiah to write over and over again in a great volumn from the beginning to the end, Le maher shalal hash baz: that is, To hasten the spoil he hastened the prey: and this volumn should be an undoubted Testimony to them that God would certainly bring on and hasten the forementioned spoiling and destruction. And moreover, saith God, I will raise up to myself two faithful Martyrs (or Witnesses ) who shall testify and seal the same thing with their words and with their blood, namely Uriah the Priest, who shall hereafter be crowned with Martyrdom for this very thing, Jer. XXVI. 20. 23. and Zachariah the Son of Barachia or Jehoiada who is lately already crowned. He, the first Martyr under the first Temple; this, the last. Hear thou Jew who taxest Matthew in this place, your own Authors assert, that Uriah the Priest is to be understood by that Uriah who was killed by Jehoiachim; and that truly: We also assert that Zechariah the Son of Jehoiadah is to be understood by Zachariah the Son of Jebarachiah; and that Matthew and Christ do not at all innovate in this name of Barachias, but did only pronounce the same things concerning the Father of the Martyr Zacharias, which God himself had pronounced before them by the Prophet Isaiah.

It may be objected: But since our Savior took examples from the Old Testament, why did he not rather say, From the blood of Abel to the blood of Uriah the Priest? that is, from the beginning of the world, to the end of the first Temple? I answer.

• 1. The killing of Zacharias was more horrible, as he was more high in dignity, and as the place wherein he was killed, was more holy.
• 2. The consent of the whole people was more universal to his death.
• 3. He was a more proper and apparent type of Christ.
• 4. The requiring of vengeance is mentioned only concerning Abel and Zachariah. Behold the voice of thy brothers blood crieth out to me. And Let the Lord look upon it, and require it.
• 5. In this the death of Christ agrees exactly with the death of Zachariah: that, although the City and Nation of the Jews did not perish till about forty years after the death of Christ; yet they gave themselves their deaths wound, in wounding Christ. So it was also in the case of Zachariah; Jerusalem and the people of the Jews stood indeed many years after the death of Zachariah, but from that time began to sink, and draw towards ruin. Consult the story narrowly, and you will plainly find that all the affairs of the Jews began to decline, and grow worse and worse, from that time when blood touched blood (the blood of the sacrificer mingled with the blood of the sacrifice) and when the people became contentions and rebellious against the Priest.

VERS. XXXVII.

R. Solomon on those words, But now Murderers. They have killed, saith he, Uriah, they have killed Zechariah. Also on these words, Your sword hath devoured your Prophets. Ye have slain, saith he, Zachariah and Isaiah. Simeon ben Azzai said, I have found a book of Genealogies at Jerusalem, in which it was written, Manasseh slew Isaiah, &c.

VERS. II.

THIS is to be understood rather of the Legislative seat, (or chair) than of the merely Doctrinal: and Christ here asserts the authority of the Magistrate, and persuadeth to obey him in lawful things.

Concerning the Chairs of the Sanhedrin there is mention made in Bab. Succah. There were at Alexandria seventy one golden chairs, according to the number of the seventy one Elders of the great Council. Concerning the authority of Moses, and his Vicegerent in the Council there is also mention in Sanhedrim. The great Council consisted of seventy one Elders. But whence was this number derived? From that place, where it is said, Choose me out seventy men of the Elders of Israel: And Moses was President over them. Behold seventy one! What is here observed by Galatinus from the signification of the Aorist 〈 in non-Latin alphabet 〉 , Sat, i • too light and aery. He saith, They sat, (saith he) and not, They sit, that he might plainly demonstrate that their power was then ceased. But if we would be so curious to gather anything from this Aorist, we might very well transfer it to this sense rather. The Scribes and Pharisees, the worst of men, have long usurped Moses seat; nevertheless we ought to obey them, because, by the dispensation of the Divine Providence, they bear the chief Magistracy.

Concerning their authority, thus Maimonides, The great Council of Jerusalem was 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 , The Pillar and Ground) The ground of the traditional Law, and the pillar of Doctrine; whence proceeded statutes and judgments for all Israel. And concerning them the Law asserts this very thing, saying, According to the Sentence of the Law which they shall teach thee. Whosoever therefore believes Moses our Master, and his Law, is bound to rely upon them for the things of the Law.

Christ teacheth that they were not to be esteemed as Oracles, but as Magistrates.

VERS. IV.

〈 in non-Latin alphabet 〉 in the Talmudic Language. Hence 〈 in non-Latin alphabet 〉 A heavy Prohibition, 〈 in non-Latin alphabet 〉 Let him follow him, that imposeth heavy things. There are reckoned up four and twenty things 〈 in non-Latin alphabet 〉 Of the weighty things of the School of Hillel, and the light things of that of Shammai. R. Joshua saith, A foolish religious man, 〈 in non-Latin alphabet 〉 A crafty wicked man, a she-Pharisee, and the voluntary dashing of the Pharisees, destroy the world. It is disputed by the Gemarists, who is that 〈 in non-Latin alphabet 〉 crafty wicked man, and it is answered by some, He that prescribes light things to himself, and heavy to others.

VERS. V.

THESE four places of the Law,

• Exod. XIII. ver. 3, 4, 5, 6, 7, 8, 9, 10.
• Exod. XIII. ver. 11, 12, 13, 14, 15, 16.
• Deut. VI. ver. 5, 6, 7, 8, 9.
• Deut. XI. ver. 13, 14, 15, 16, 17, 18, 19, 20, 21.

Being writ upon two Parchment-Labels (which they called 〈 in non-Latin alphabet 〉 Tephillin ) were carried about with them constantly with great devotion▪ being fastened to their forehead, and their left arm. To the forehead in that place 〈 in non-Latin alphabet 〉 where the pulse of an Infants brain is. This of the forehead was most conspicuous▪ and made broad▪ hence came that, Let nobody pass by the Synagogue while prayers are saying there.—But if he hath Rhylacteries upon his head he may pass by, because they show that he is studious of the Law▪ It is not lawful to walk through burying places with Phylacteries on ones head, and the book of the Law hanging at ones arm .

They are called in Greek Phylacteries, that is, Observatories; because they were to put them in mind of the Law; and perhaps they were also called Preservatories, because they were supposed to have some virtue in them to drive away Devils. It is necessary that the Phylacteries should be repeated at home anights 〈 in non-Latin alphabet 〉 to drive away Devils .

Concerning the curious writing of the Phylacteries, see Maimon. on Tephillin . Concerning their strings, marked with certain small letters. See Tosaphoth on Megillah . Concerning the repeating of them, see both the Talmuds in Beracoth . How the Jews did swear, touching their Phylacteries, see Maimonid. in Shevuoth . And how God is brought in swearing by the Phylacteries. See Tanchum .

Our Savior does not so much condemn the bear wearing of them, as the doing it out of pride and hypocrisy. It is not unlikely that he wore them himself, according to the custom of the Country; for the children of the Jews were to be brought up from their infancy in saying the Phylacteries; that is, as soon as they were capable of being Catechized . The Scribes and Pharisees made theirs very broad and visible, that they might obtain a proportional fame and esteem for their devotion with the people; these things being looked upon as arguments of the study of the Law, and signs of devotion.

See Numb. XV. 38. Deut. XXII. 12. He that takes care of the Candle of the Sabbath, his children shall be the disciples of wise men. He that takes care to stick up Labels against the Posts, shall obtain a glorious house; and he that takes care of the 〈 in non-Latin alphabet 〉 of making borders to his garment, shall obtain a good coat.

VERS. VII.

I. COncerning the original of this title see Aruch: The elder times which were more worthy, had no need of the title either of Rabban, or Rabbi, or Rabh, to adorn either the wise men of Babylon, or the wise men of the land of Israel: for behold Hillel comes up out of Babylon, and the title of Rabbi is not added to his name: and thus it was with those who were noble among the Prophets: for he saith, Haggai the Prophet; (not Rabbi Haggai.) Ezra did not come up out of Babylon, &c. (not Rabbi Ezra) whom they did not honor with the titles of Rabbi, when they spoke their names. And we have heard that this had its beginning only in the Presidents (of the Council) from Rabban Gamaliel the old man, and Rabban Simeon his Son, who perished in the destruction of the second Temple; and from Rabban Jochanan ben Zaccai, who were all Presidents. And the title also of Rabbi began from those that were promoted (to be Elders) from that time; Rabbi Zadok and R. Eliezer ben Jacob: and the thing went forth from the Disciples of Rabban Jochanan ben Zaccai, and onwards. Now the order, as all men use it, is this: Rabbi is greater than Rabh, and Rabban is greater than Rabbi; and he is greater who is called by his own (single) name, than he who is called Rabban.

That this haughty title of Rabbi was not in use before the times of Hillel, sufficiently appears from thence, that the Doctors before that were called by their plain names, and knew nothing of this title. Antigonus Socheus, Shemaiah and Abtalion, Gebihah ben Pesisa, Cabba Savua, Admon and Hanan, Hillel and Shammai, and many others, whose names we meet with in the Jewish Story. Yet you shall find these that were more ancient sometimes officiously honored by the writers of their Nation with this title, which they themselves were strangers to. They feign that King Jehoshaphat thus called the learned men, When he saw, say they, a Disciple of the wise men, he rose up out of his Throne and embraced him, and kissed him, and called him 〈 in non-Latin alphabet 〉 O Father, Father, Rabbi, Rabbi, Lord, Lord. And Joshua ben Perachia is called Rabbi Joshua. 〈 in non-Latin alphabet 〉 are here rendered Rabbi in the eighth verse: Father in the ninth: and Master in the tenth. We do not more nicely examine the precise time when this title began; be sure it did not commence before the schism arose between the Schools of Shammai and Hillel: and from that schism perhaps it had its beginning.

II. It was customary, and they loved it, to be saluted with this honorable title, notwithstanding the dissembled axiom among them 〈 in non-Latin alphabet 〉 Love the work, but hate the title .

• Disciples were thus taught to salute their Masters: R. Eliezer saith 〈 in non-Latin alphabet 〉 He that prayeth behind the back of his Master, 〈 in non-Latin alphabet 〉 And he that salutes his Master, or returns a salute to his Master, and he that makes himself a separatist from the School of his Master, and he that teaches anything which he hath not heard from his Master, he provokes the Divine Majesty to depart from Israel. The Glossers on these words, He that salutes or returns a salute to his Master, thus comment, He that salutes his Master in the same form of words that he salutes other men, and doth not say to him 〈 in non-Latin alphabet 〉 Gd save you Rabbi . It is reported also that the Council Excommunicated certain persons four and twenty times 〈 in non-Latin alphabet 〉 for the honor of Master; that is, for not having given due honor to the Rabbins. 2. The Masters saluted one another so.

R. Akibah said to B. Eleazar, Rabbi, Rabbi: R. Eleazar ben Simeon of Magdal▪ Gedor came from the house of his Master sitting upon an Ass: He went forward along the bank of the river rejoicing greatly, and being very much pleased with himself, because he had learned so much of the Law. There meets him a very deformed man, and said 〈 in non-Latin alphabet 〉 save you, Rabbi: He did not salute him again, but on the contrary said thus, Raka, How deformed is that man, perhaps all your Townsmen are as deformed as you. He answered, I know nothing of that, but go you to the workman that made me, and tell him, How deformed is this vessel which thou hast made? &c. And a little after, When that (deformed man) was come to his own Town, his fellow citizens came out to meet him, and said, 〈 in non-Latin alphabet 〉 save you O Rabbi, Rabbi, Master, Master. (R. Eliezer) saith to them, To whom do you say Rabbi, Rabbi? They answer, To him that followeth thee. He replied, If this be a Rabbi, let there not be many such in Israel.

VERS. XIV.

THE Scribes and Pharisees were ingenious enough for their own advantage. Hear one argument among many, forged upon the anvil of their covetousness, a little rudely drawn, but gainful enough , saith the Lord, Make me an Ark of Shittim-wood, 〈 in non-Latin alphabet 〉 Hence it is decided, say they, in behalf of a Disciple of the wise men, that his fellow citizens are bound to perform his servile work for him. O Money, thou mistress of Art, and mother of Wit! So he that was preferred to be President of the Council was to be maintained and enriched by the Council. See the Gloss on Bab. Taanith .

They angled among the people for respect, and by respect for gain, with a double hook.

I. As Doctors of the Law: where they first and above all things instilled into their Disciples and the common people, That a wise man, or a Master was to be respected above all mortal men whatsoever. Behold the rank and order of benches according to these Judges! A wise man is to take place of a King: A King of a High Priest: A High Priest of a Prophet: A Prophet of one anointed for war: One anointed for war of a President of the Courses: A President of the Courses of the head of a family: The head of a family of a Counselor: A Counselor of a Treasurer: A Treasurer of a private Priest: A private Priest of a Levite: A Levite of an Israelite: An Israelite of a Bastard: A Bastard of a Nethinim: A Nethinim of a Proselyte: A Proselyte of a freed slave. But when is this to be? namely when they are alike as to other things: But indeed if a Bastard be a Disciple, or a wise man, and the High Priest be unlearned, the Bastard is to take place of him. A wise man is to be preferred before a King, for if a wise man die, he hath not left his equal: but if a King die, any Israelite is fit for a Kingdom.

This last brings to my mind those words of Ignatius the Martyr, if indeed they are his, in his tenth Epistle, 〈 in non-Latin alphabet 〉 , &c. My Son, saith he, Honor God and the King: But, I say, Honor God as the cause and Lord of all: the Bishop as the chief Priest, bearing the image of God: in respect of his rule, bearing God's image, in respect of his Priestly office, Christ's: and after him we ought to honor the King also.

II. Under a pretence of mighty devotion, but especially under the goodly show of long prayers, they so drew over the minds of devout persons to them, especially of women, and among them, of the richer widows, that by subtle attractives, they either drew out, or wrested away their goods and estates. Nor did they want nets of counterfeit authority, when from the Chair they pronounced according to their pleasures of the dowry and estate befalling a widow, and assumed to themselves the power of determining concerning those things. Of which matter as it is perplexed with infinite difficulties and quirks, you may read, if you have leisure, the Treatises Jevamoth, Chetubboth, and Gittin.

Concerning the length of their prayers it may suffice to produce the words of the Babylon Gemara in Beracoth . The religious anciently used to tarry an hour, (meditating before they began their prayers) whence was this? R. Joshua ben Levi saith it was because the Scripture saith, 〈 in non-Latin alphabet 〉 Blessed are they who sit in thy house. R. Joshua ben Levi saith also, He that prays ought to tarry an hour after prayers: As it is said, The just shall praise thy name 〈 in non-Latin alphabet 〉 The upright shall sit before thy face: It is necessary therefore that he should stay (meditating) an hour before prayers, and an hour after; and the religious anciently used to stay an hour before prayers, an hour they prayed, and an hour they stayed after prayers. Since therefore they spent nine hours every day about their prayers, how did they perform the rest of the Law? and how did they take care of their worldly affairs? why herein, In being religious both the Law was performed, and their own business well provided for. And in the same place , Long prayers make a long life.

VERS. XV.

THE Talmudists truly speak very ill of Proselytes . Our Rabbins teach, 〈 in non-Latin alphabet 〉 that Proselytes and Sodomites hinder the coming of the Messias. 〈 in non-Latin alphabet 〉 Proselytes are as a scab to Israel. The Gloss, For this reason that they were not skilled in the commandments, that they brought in revenge, and moreover, that the Israelites perchance might imitate their works, &c.

Yet in making of these they used their utmost endeavors, for the sake of their own gain; that they might some way or other drain their purses after they had drawn them in under the show of Religion; or make some use or benefit to themselves by them. The same covetousness therefore under a veil of hypocrisy in devouring widows, which our Savior had condemned in the former clause, he here also condemns in hunting after Proselytes; which the Scribes and Pharisees were at all kind of pains to bring over to them. Not that they cared for Proselytes (whom they accounted as a scab and plague) but that the more they could draw over to their Religion, the greater draught they should have for gain, and the more purses to fish in. These therefore being so Proselyted, they made doubly more the children of Hell than themselves. For when they had drawn them into their net, having got their prey they were no further concerned what became of them, so they got some benefit by them. They might perish in ignorance, superstition, atheism, and all kind of wickedness, this was no matter of concern to the Scribes and Pharisees; only let them remain in Judaism, that they might Lord it over their Consciences and Purses.

VERS. XVI.

THESE words agree in the same sense with those of the Corban, Chap. XV. 5. We must not understand the gold of the Temple here, of that gold which shined all about in the walls and cielings; but the gold here meant is that which was offered up in the Corban. It was a common thing with them, and esteemed as nothing, to swear 〈 in non-Latin alphabet 〉 by the Temple, and 〈 in non-Latin alphabet 〉 by the Altar, which we have observed at the 31 verse. of the 5th Chap. and therefore they thought themselves not much obliged by it: But if they swore 〈 in non-Latin alphabet 〉 Corban, they supposed they were bound by an indispensable tie. For example, if any one should swear thus, By the Temple, or, By the Altar, my Money, my Cattle, my Goods shall not profit you: It was lawful nevertheless for the swearer if he pleased to suffer them to be profited by these: but if he should swear thus, Corban, my gold is for the Temple, Corban, my Cattle are for the Altar, this could no ways be dispensed with.

VERS. XXIII.

I. THIS is the general rule about tithes, Whatsoever serves for food, whatsoever is kept, (that is, which is not of common right) and whatsoever grows out of the earth shall be tythed .

II. According to the Law, Cattle, Corn and Fruit were to be tythed: the way and measure of which, as the Scribes teach, was this, Of bread-corn that is threshed and winnowed, 1. A fifth part is taken out for the Priest; this was called 〈 in non-Latin alphabet 〉 the great offering. 2. A tenth part of the remainder belonged to the Levite; this was called 〈 in non-Latin alphabet 〉 the first Tenth or Tythe. 3. A tenth part again was to be taken out of the remainder, and was •• be eaten at Jerusalem, or else redeemed, this was called 〈 in non-Latin alphabet 〉 the second Tythe. 4. The Levite gives a tenth part out of his to the Priest, this was called 〈 in non-Latin alphabet 〉 the Tythe of the Tythe. These are handled at large in Peah, Demai, Maaseroth, &c.

III. 〈 in non-Latin alphabet 〉 The Tything of herbs is from the Rabbins . This Tything was added by the Scribes, and yet approved of by our Savior, when he saith, Ye ought not to have left these undone. Hear this, O thou who opposest Tythes. The Tything of herbs was only of Ecclesiastical institution, and yet it hath the authority of our Savior to confirm it, Ye ought not to have left these things undone: and that partly upon account of the justice of the thing itself, and the agreeableness of it to Law and reason, partly that it was commanded by the Council sitting in Moses Chair, as it is ver. 2.

IV. 〈 in non-Latin alphabet 〉 , mint: This is sometimes called by the Talmudists 〈 in non-Latin alphabet 〉 and is reckoned among those things which come under the Law of the seventh year. Where Rambam saith, In the Aruch it is 〈 in non-Latin alphabet 〉