Works

VERS. I.

THE Preaching and Baptism of John was the very gate, and entrance into the state and dispensation of the Gospel. For

• I. He opened the door of a new Church by a new Sacrament of admission into the Church.
• II. Poynting as it were with the finger at the Messias that was coming, he shown the beginning 〈 in non-Latin alphabet 〉 . of the world to come.
• III. In that manner, as the Jews by Baptism admitted Gentile Proselytes, into the Jewish Church; he admits both Jews and Gentiles into the Gospel Church.
• IV. For the doctrine of justification by works, which the Schools of the Scribes had defiled all Religion with, he brings in a new (and yet not a new) and truly saving doctrine of Faith and Repentance.

VERS. II.

HERE a doubt is made of the true reading: namely, whether it be 〈 in non-Latin alphabet 〉 , In the Prophets, or 〈 in non-Latin alphabet 〉 , In Isaiah the Prophet. These particulars make for the former.

• I. When two places are cited out of two Prophets, it is far more congruously said, As it is witten in the Prophets, than, As it is written in Isaiah, but especially, when the place first alleged is not in Isaiah, but in another Prophet.
• II. It was very customary among the Jews (to whose custom in this matter it is very probable the Apostles conformed themselves in their Sermons) to hear many testimonies cited out of many Prophets under this form of speech 〈 in non-Latin alphabet 〉 As it is written in the Prophets. If one only were cited, if two, if more, this was the most common manner of citing them, As it is written in the Prophets. But it is without all example, when two testimonies are taken out of two Prophets, to name only the last, which is done here, if it were to be read, As it written in Isaiah the Prophet.
• III. It is clear enough from the scope of the Evangelist, that he propounded to himself to cite those two places, both out of Malachi; and out of Isaiah. For he doth two things most evidently. 1. He mentions the Preaching of the Baptist, for the illustrating of which he produceth the same text, which both Matthew and Luke do, out of Isaiah. 2. He saith that that preaching was The beginning of the Gospel; to prove which he very aptly cites Malachi, of sending a Messenger, and of preparing the way of the Lord.

But what shall we answer to Antiquity, and to so many, and so great men reading, As it is written in Isaiah the Prophet. I wonder, saith the very learned Grotius, that any doubt is made of the truth of this writing, when beside the Authority of copies, and Irenaeus so citing it, there is a manifest agreement of the ancient Interpreters, the Syriac, the Latin, the Arabic. True indeed, nor can it be denied that very many of the Ancients so read, but the Ancients read also, As it is written in the Prophets. One Arabic copy hath, In Isaiah the Prophet: but another hath, In the Prophets. Irenaeus once reads, In Isaiah: but reads twice, In the Prophets. And, so we find it written, saith the famous Beza, (who yet follows the other reading,) in all our ancient copies, except two, and that my very ancient one, in which we read, 〈 in non-Latin alphabet 〉 , In Isaiah the Prophet.

The whole knot of the question lies in the cause of changing the reading; Why, As it is written in Isaiah the Prophet, should be changed into, As it is written in the Prophets; the cause is manifest, saith that very learned man, namely, because a double testimony is taken out of two Prophets. But there could be no cause, saith he, of changing of them. For if Mark in his own Manuscipt, wrote, As it is written in the Prophets, by what way could this reading at last creep in, As it is written in Isaiah, when two Prophets are manifestly cited?

Reader, will you give leave to an innoncent and modest guess. I am apt to suspect, that, in the Copies of the Jewish Christians, it was read, In Isaiah the Prophet; but in those of the Gentile Christians, In the Prophets: and that the change among the Jews arose from hence, that St. Mark seems to go contrary to a most received Canon and Custom of the Jews. He that reads the Prophets in the Synagouges 〈 in non-Latin alphabet 〉 Let him not skip from one Prophet to another. But in the lesser Prophets, he may skip: with this provision only that he skip not backward: that is, not from the latter to the former.

But you see, how Mark skips here (from whom far be it, to be subject to such foolish Canons) from a Prophet of one rank, namely, from a Prophet who was one of the twelve, to a Prophet of another rank: and you see also, how he skips backward from Malachi to Isaiah. This perhaps was not so pleasing to the Christian-Jews, too much Judaizing yet, nor could they well bear, that this allegation should be read in their Churches, so differently from the common use. Hence, In Isaiah the Prophet, was inserted for, In the Prophets. And that they did so much the more boldly, because those words which are cited out of Malachi are not exactly agreeable either to the Hebrew Original, or the Greek Version: and those that are cited from Isaiah, are cited also by Matthew and Luke; and the sense of them which are cited from Malachi may also be fetched from the place alleged out of Isaiah.

VERS. VI.

IN the Talmudists it would be read 〈 in non-Latin alphabet 〉 Camels Wool. He hath not a garment besides a Woolen one, 〈 in non-Latin alphabet 〉 to add wool (or hair) of Camels, and wool of Hares. 〈 in non-Latin alphabet 〉 Wool of Sheep, and Wool of Camels which they mix, &c. And a little after, 〈 in non-Latin alphabet 〉 If he make a garment of Camels hair, and weave in i • but one thread of Linnen, it is forbidden, as things of different kinds.

There is one that thinks, that those garments of Adam, concerning which it is said, that God made for them 〈 in non-Latin alphabet 〉 Coats of Skins, were of Camels hair. 〈 in non-Latin alphabet 〉 In the Law of R. Meir, They found written 〈 in non-Latin alphabet 〉 Garments of light. R. Isaac saith, that they were like those thin linen garments, which come from Betshan. R. Samuel bar Nachman saith, they were of the wool (or hair) of Camels, and the wool of Hares.

We cannot pass that by without observation that it is said; That in the Law of R. Meir they found written 〈 in non-Latin alphabet 〉 Garments of light, for 〈 in non-Latin alphabet 〉 Garments of Skins. The like to which is that, In the Law of R. Meir they found it written instead of 〈 in non-Latin alphabet 〉 Behold it was very good, 〈 in non-Latin alphabet 〉 And behold death is a good thing. Where by the Law of R. Meir, seems to be understood some volum of the Law, in the margin of which, or in some papers put in, that Rabbin had writ his critical toys, and his foolish pieces of wit upon the Law, or some such trifling commentary of his own upon it.

They who had not nobler provision, hunted after Locusts for food. The Gemarists seign, that there are eight hundred kinds of them, namely of such as are clean. That Lexicographer certainly would be very acute, who could describe all these kinds particularly by their names.

The Rabbins deliver, 〈 in non-Latin alphabet 〉 He that hunts Locusts, Wasps (a kind of Locusts) Hornets, and Flies on the Sabbath, is guilty. The Gloss there, 〈 in non-Latin alphabet 〉 are a kind of clean locusts, and are eaten. And the Gemara a little after, He that hunts Locusts in the time of the dew (on the Sabbath) is not guilty. The Gloss there writes thus, The Locusts in the time of the dew are purblind; so that if you hunt them at that time, they stop their pace. The Gemara goes on, Eliezer ben Mahbai saith, If they go in Flocks he is not guilty. The Gloss writes, If they flock together in troops, and be as it were ready to be taken, he is not guilty, who hunts them even in the time of heat.

VERS. XIII.

HE was among the wild beasts, but was not touched by them. So Adam first before his fall.

Forty days he was tempted by Satan invisibly, and Angels ministered to him visibly. Satan at last put on the appearance of an Angle of light, and pretending to wait on him, as the rest also did, hid his hook of temptation the more artificially.

VERS. XXIV.

US? Whom? The Devils? or those Galileans in the Synagouge? See what the Masters say. In that Generation in which the Son of David shall come, saith Rabban Gamaliel, Galilea shall be laid wast, and the Galileans shall wander from City to City, and shall not obtain mercy. If such a report obtained in the Nation, the Devil thence got a very fit occasion in this possessed man, of affrighting the Galileans from receiving Christ, because they were to expect nothing from his coming, but devastation.

VERS. XXXVIII.

WHAT this word means may be excellently well discovered by searching into the distinction between 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 to which 〈 in non-Latin alphabet 〉 , Cities, and 〈 in non-Latin alphabet 〉 , Villages, and 〈 in non-Latin alphabet 〉 , Towns in the Evangelists do answer.

• I. I render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , Cities, But by what word, you will say, will you render 〈 in non-Latin alphabet 〉 ? By 〈 in non-Latin alphabet 〉 , Towns. A man cannot compel his wife to follow him to dwell. 〈 in non-Latin alphabet 〉 from Town to City, nor from City to Town. The proper English of which take from what follows. 〈 in non-Latin alphabet 〉 It is plain why he cannot force her from City to Town, 〈 in non-Latin alphabet 〉 Because in a City anything is to be found, or to be had; 〈 in non-Latin alphabet 〉 But in a Town anything is not to be had. The Gloss writes, 〈 in non-Latin alphabet 〉 Kerac is greater than Ir (that is, A City than a Town) And there is a place of broad streets, where all neighbouring Inhabitants meet at a Market, and there anything is to be had. So the same Gloss elsewhere, Kerac is a place of broad streets, where men met together from many places, &c.

  The Gemarists go on: R. Josi bar Chaninah saith, Whence is it, that dwelling in 〈 in non-Latin alphabet 〉 Keracin (cities) is more inconvenient? For it is said, And they blessed all the people who offered themselves willingly to dwell at Jerusalem. (Neh. XI.) Note by the way, that Jerusalem was 〈 in non-Latin alphabet 〉 Kerac. The Gloss there is, Dwelling in Keracin is worse, because all dwell there, and the houses are straightened, and join one to another, so that there is not free air. But 〈 in non-Latin alphabet 〉 In a Town are gardens and paradices by the houses, and the air is more wholesome.

  〈 in non-Latin alphabet 〉 Keracim therefore were 1. Cities girt with walls. Hence is that distinction 〈 in non-Latin alphabet 〉 that there were some Keracin which were girt with walls from the days of Joshua, and some walled afterwards. 2. Trading and Mart Cities, and that were greater and nobler than the rest.

• II. 〈 in non-Latin alphabet 〉 therefore were Villages, or Country Towns, in which no Synagogue was. Hence is that 〈 in non-Latin alphabet 〉 A Kerac (a City) in which are not ten men to make a Synagogue, is to be reckoned for a Village. And where some of a Village are bound to read the book of Esther in the Feast of Purim: 〈 in non-Latin alphabet 〉 it is indulged to them to do it on a Synagogue day: that is, when they had not a Synagogue among them, but must resort to some neighbor Town, where a Synagogue was, it was permitted them to go thither on some week day, appointed for meeting together in the Synagogue; and that they might not take the trouble of a journey on another day, however that day was appointed by Law for that Lession.

• III. 〈 in non-Latin alphabet 〉 Which word is commonly rendered Urbs or Civitas; A City, and denoted generally fortified Cities and Towns also not fortified, where Synagogues were, and Villages where they were not. Hence is that distinction 〈 in non-Latin alphabet 〉 That was a great City where there was a Synagogue: 〈 in non-Latin alphabet 〉 A small City, where there was not.

  By 〈 in non-Latin alphabet 〉 therefore here are to be understood Towns, where there were Synagogues, which nevertheless were not either fortified, or Towns of trade: among us English called Church-Towns.

VERS. IV.

HERE I recollect that phrase 〈 in non-Latin alphabet 〉 The way of the roof. When Rabh Honna was dead, his Bier could not be carried out through the door, the door being too strait, 〈 in non-Latin alphabet 〉 Therefore they thought good to draw it out and let it down through the roof, or (through the way of the roof.) But Rabh Chasda said to them, Behold, we have learned from him, That it redounds to the honor of a wise man to be carried out by the door.

It is written, And they shall eat within thy gaies ( Deut. XXVI. 12.) that is, when the entrance into the house is by the gate. 〈 in non-Latin alphabet 〉 To except the way through the roof. 〈 in non-Latin alphabet 〉 Does he enter into the house, using the way through the gate? or using the way through the roof? The place treats of an House, in the lower part of which the Owner dwells, but the upper part, that which is called 〈 in non-Latin alphabet 〉 , is let out to another. It is asked, What way he must enter, who dwells in an upper room, whether by the door, and the lower parts, where the Owner dwells? Or whether he must climb up to the roof 〈 in non-Latin alphabet 〉 by the way to the roof: that is, as the Gloss hath it, That he ascend without the house by a ladder set against it, for entrance into the 〈 in non-Latin alphabet 〉 , the Upper Room, and so go into the Upper Room.

By ladders set up or perhaps fastened there before, they first draw up this Parylitic 〈 in non-Latin alphabet 〉 , upon the Roof, Luke V. 19. Then seeing there was a door in every roof, through which they went up from the lower parts of the house into the roof, and this being too narrow to let down the bed and the sick man in it, they widen that space by pulling off the tiles that lay about it.

Well: having made a hole through the roof, the Paralitic is let down 〈 in non-Latin alphabet 〉 Into the Upper Chamber. There Christ sits, and the Pharisees, and the Doctors of the Law with him, and not in the lower parts of the house. For it was customary for them, when they discoursed of the Law or Religion, to go up into the Upper Chamber.

These are the Traditions, which they taught 〈 in non-Latin alphabet 〉 In the Upper Chamber of Hananiah, ben Hezekiah, ben Garon. The Elders went up 〈 in non-Latin alphabet 〉 into an Upper Chamber in Jericho. They went up also into an Upper Chamber in Jabneh. Rab. Jochanan and his Disciples went up 〈 in non-Latin alphabet 〉 to an Upper Chamber, and read and expounded. Compare Mark XIV. 15. Act. I. 13. and XX. 8.

VERS. VII.

A Certain Heretic said to Rabh Idith, It is written, And he said unto Moses, Come up unto the Lord ( Exod. XXIV. 1.) It should rather have been said, Come up to me. He answereth, This is Mitatron, whose name is like the name of his Lord, as it is written, My Name is in him, ( Exod. XXIII. 21.) If it be so, then said the other, he is to be worshipped. To whom Idith replied, 〈 in non-Latin alphabet 〉 Properly: Do not embitter, or, provoke him; but they illy and perversely read, Do not change for him, do not exchange me for him. If that be the sense, said the other, What is the meaning of that, He will not forgive your sins? He answered, true indeed, 〈 in non-Latin alphabet 〉 For we received him not so much as for a messenger. The Gloss is, He will not forgive your sins, that is, He cannot pardon your sins, and then what advantage is there from him? For he had not the power of pardoning our sins; we therefore rejected him, &c. Ye rejected him indeed, in whom was the name of Jehovah: but alas! how much to your own mischief!

VERS. IX.

HE that observes the use of the word 〈 in non-Latin alphabet 〉 It is easy, and 〈 in non-Latin alphabet 〉 It is hard, in the Jewish Schools (and the School men were now with Christ ) cannot think it improper, that 〈 in non-Latin alphabet 〉 should be of the same import with 〈 in non-Latin alphabet 〉 Which word denotes the thing, or the sense plain, smooth and without scruple, 〈 in non-Latin alphabet 〉 It is hard, denotes the contrary. As if our Savior had said, were not the sense plainer, and more suited to the present business, to have said, Arise and take up thy bed, than to say, Thy sins are forgiven thee? But I say thus, That ye may know that the Son of man hath power, &c. He does not speak of the easiness of the pronunciation of the words, but of the easiness of the sense. And I should thus render the words, It is easier to say to the Paralytic, Thy sins are forgiven thee, than to say, &c. Whether to say, as it is vulgarly rendered, hath a sense not to be disapproved of; but, Then to say, hath a sense more emphatical. Is not the sense easier, as to the present business, to say, Thy sins are forgiven, than to say, Rise up and walk▪

VERS. XII.

IT is very well rendered, Before them all: and it might truly be rendered Against them all, according to another signification of the word 〈 in non-Latin alphabet 〉 . That is, when the multitude was so crowded, that there was no way of going out through it, he being not only made whole, but strong and lusty, pressed through the press of the multitude, and stoutly made his way with his bed upon his shoulders.

VERS. XVI.

WHO were they? Di • ers, Usurers, Plunderers, Publicans, Shepherds of lesser Cattle, those that sell the fruit of the seventh year, those that make gain of birds with their fists, &c.

VERS. XXVI.

IT is well enough known, what is here said in defense of the purity of the text: namely, that Ahimelech the father was called Abiathar, and Abiathar the Son was called also Ahimelech. But I suppose, that something more was propounded by our Savior in these words. For it was common to the Jews, under Abiathar, to understand the Urim and Thummim. Nor without good reason, when it appears, that under the Father and the Son, both of that name, the mention of enquiring by Urim and Thummim is more frequent, than it is ever anywhere else; and after Abiathar the Son, there is scarcely mention of it at all. Christ therefore very properly adds 〈 in non-Latin alphabet 〉 In the days of Abiathar the High Priest, therein speaking according to a very received opinion in the Nation: as though he had said, David eat the Shew-bred given him by the High Priest, who had the Oracle by Urim and Thummim present with him, and who acted by the Divine direction.

Ahitopel, that is, A Counselor, Benaiah, the Son of Jehoiadah, that is the Sanhedrin, 〈 in non-Latin alphabet 〉 Abiathar, that is, Urim and Thummim.

VERS. IV.

THIS reminds me of the like carriage of the Sanhedrin, in judging a Servant of King Janneus, a murderer, when Janneus himself was present in the Sanhedrin. It was found sufficiently that he was guilty, but for fear they dared not to utter their opinion, when Simeon ben Sheta, President of the Sanhedrin required it. 〈 in non-Latin alphabet 〉 He looked on his right hand, and they fixed their eyes upon the earth, on his left hand, and they fixed their eyes upon the earth, &c.

VERS. XVII.

• I. SEE what Beza saith here. To which our very learned Hugh Broughton, a man very well exercised in these studies, replies. The Jews to this very day pronounce Ceva by oa, as Noabhyim for Nebhyim. So Boanerges. When Theodore Beza will have it written Benerges, the very Jews themselves will defend our Gospel.

  Certainly it is somewhat hard, and bold to accuse the Scripture of St. Mark, as corrupt, for this manner of pronunciation, when among the Jews, the pronouncing of some letters, vowels, words, was so different and indifferent, that they pronounced one way in Galilee, another way in Samaria, and another way in Judea. And I remember, saith the famous Ludouicus de Dieu, that I heard the excellent Expenius say, that he had it from the mouth of a very learned Maronite, that it could not be taught by any Grammatical rules, and hardly by word of mouth, what sound Scheva hath among the Syrians.

  That Castel of noted fame, which is called Masada in Josephus, Pliny, Solinus, and others (in Hebrew 〈 in non-Latin alphabet 〉 ) in Strabo is▪ Moasada, very agreeable to this our sound. 〈 in non-Latin alphabet 〉 Some scorched rocks about Moasada. Where without all controversy, he speaks of Masada.

• II. There is is a controversy also about the word Erges. It is obscure in what manner it is applied to Thunder. But give me your judgment, courteous Reader, what 〈 in non-Latin alphabet 〉 is in this story. The Father of Samuel sat in the Synagogue of Shaph, and Jathib, in Nehardea. 〈 in non-Latin alphabet 〉 The divine Glory came, 〈 in non-Latin alphabet 〉 He heard the voice of 〈 in non-Latin alphabet 〉 , and went not out: the Angels came, and he was affrighted.

  Of the word 〈 in non-Latin alphabet 〉 Rigsha the Glossers say nothing. And we do not confidently render it Thunder, nor yet do we well know how to render it better: if so be it doth not denote 〈 in non-Latin alphabet 〉 , the sound as of a mighty rushing wind, Act. II. 2. But let the Reader judge.

• III. As obscure is the reason of the name, imposed upon these two Disciples, as the derivation of the word. We have only this certain in this business, that we never find them called by this name elsewhere. Christ called Simon Peter, and likewise others called him Peter, and he calls himself so. But you never find James called Boanerges, or John so called, either by themselves or by others. We must trust conjecture for the rest.

• IV. It is well enough known, what the Phrase 〈 in non-Latin alphabet 〉 Bath Kol, the daughter of thunder, means among the Jews. Our Savior using another word, seems to respect another Etymology of the name. But it is demanded, what that is. He calls Simon Peter with respect had to the work he was to ply, in building the Church of the Gentiles upon a rock. For he first opened the door to let in the Gospel among the Gentiles. Whether were James and John called Sons of thunder with respect had to their stout discoursing against the Jews, we neither dare to say, nor can we deny it. James did this, as it seems, to the loss of his life, Act. XII.

  But what if allusion be here made to the two Registers, or Scribes of the Sanhedrin? whereof one sat on the right hand, and the other on the left; one wrote the Votes of those that quitted, the other the Votes of those that condemned. Or to the President himself, and the Vice-President? Whose definitive sentence, summing up the Votes of the whole Sanhedrin, was like thunder and lightning to the condemned persons, and seemed to all like the Oracles given from Sinai out of lightning and thunder.

• V. But whatsoever that was in the mind of our Savior, that moved him to imprint this name upon them, when these two Brethren, above all the other Disciples, would have fire fall from Heaven upon that Town of the Samaritans, which refused to give Christ entertainment, Luke, IX. 54. they seem to act according to the sense of this surname. And when the Mother of these desired a place for one of them on Christ's right hand, and for the other on his left, she took the confidence of such a request probably from this, that Christ had set so honorable a name upon them above the other Disciples. And when John himself calls himself The Elder 〈 in non-Latin alphabet 〉 , and he was sufficiently known to those to whom he writ, under that bare title 〈 in non-Latin alphabet 〉 The Elder; I cannot but suspect, this distinguishing Character arose hence. All the Apostles indeed were Elders, which Peter saith of himself, 1 Pet. V. 1. but I ask, whether any of the twelve, besides this our Apostle, (his Brother James being now dead) could be known to those that were absent under this title The Elder, by a proper, not additional name, as he is in his two latter Epistles.

VERS. XXI.

IN the Talmudists it is, 〈 in non-Latin alphabet 〉 His judgment is gone, and 〈 in non-Latin alphabet 〉 His understanding is ceased. If any becomes mute, 〈 in non-Latin alphabet 〉 and yet is of a sound mind, and they say to him, shall we write a bill of Divorce for thy wife? and he nods with his head, and they try him thrice, &c. And it is necessary, that they make trial of him more exactly, 〈 in non-Latin alphabet 〉 lest perhaps he might be deprived of his senses. This is to be understood of a dumb person, made so by some Paralytical or Apoplectical stroke, which sometimes wounds the understanding.

The Rabbins deliver: If any one is sick, and in the mean time any of his friends die, they do not make it known to him, that such a one is dead, 〈 in non-Latin alphabet 〉 Lest his understanding be disturbed. One thus lamented R. Simeon ben Lachish; Where art thou, O Bar Lachish? Where art thou, O bar Lachish? And so cried out 〈 in non-Latin alphabet 〉 Until his understanding perished. For so the Gloss renders it.

How fitly this word 〈 in non-Latin alphabet 〉 expresseth these Phrases, is readily observed by him, who understandeth both Languages. And a Jew reading these words in Mark, would presently have recourse to the sense of those phrases in his nation; which do not always signify madness, or being bereft of ones wits, in the proper sense, but sometimes and very frequently some discomposure of the understanding for the present, from some too vehement passion. So say Christ's friends, 〈 in non-Latin alphabet 〉 His knowledge is snatched away. He hath forgotten himself, and his own health, he is so vehement and hot in discharging his office, and in preaching, that he is transported beyond himself, and his understanding is disturbed, that he neither takes care of his necessary food, nor of his sleep. Those his friends indeed have need of an Apology, that they had no sounder, nor holier, nor wiser conceit of him: but it is scarcely credible, that they thought him to be fallen into plain and absolute madness, and pure distraction. For he had conversed among the multitudes before, at all times, in all places, and yet his friends do not say this of him. But now he was retired to his own house at Capernaum, were he might justly expect rest and repose; yet the multitudes rush upon him there, so that he could not enjoy his table and his bed at his own home. Therefore his friends and kinsfolk of Nazareth (among whom was his Mother, verse. 31.) hearing this, unanimously run to him, to get him away from the multitude, for they said among themselves 〈 in non-Latin alphabet 〉 , He is too much transported beyond himself, and is forgetful of himself.

VERS. I.

THAT is, he taught, by a Phrase very usual to these holy writers, because very usual to the Nation. 〈 in non-Latin alphabet 〉 Rabh Canah began to be tedious in his oration; that is, He was tedious 〈 in non-Latin alphabet 〉 That Scholar began to weep, that is, He wept. 〈 in non-Latin alphabet 〉 The Ox began to low, that is, He lowed. When the Tyrants letter was brought to the Rabbins 〈 in non-Latin alphabet 〉 they began to weep, that is, They wept.

This our Evangelist useth also another word, and that numberless times almost: the others also use it, but not so frequently: namely, the word 〈 in non-Latin alphabet 〉 , presently; which answereth to the word 〈 in non-Latin alphabet 〉 Out of hand, most common among the Talmudists. We meet with it in this our Evangelist seven or eight times in the first Chapter, and elsewhere very frequently: and that not seldom according to the custom of the Idiom, more than out of any necessity of the thing signified.

VERS. IV.

〈 in non-Latin alphabet 〉 According to what falls. The Gloss there, According to the measure which one sows. And there the Gemarists speak of 〈 in non-Latin alphabet 〉 seed falling out of the hand: that is, that is cast out of the hand of the sower: and of 〈 in non-Latin alphabet 〉 seed falling from the Oxen: that is, that which is scattered and sown by the sowing Oxen. For, as the Gloss speaks, sometimes they sow with the hand, and sometimes they put the seed into a cart full of holes, and drive the Oxen upon the plowed earth, and the seed falls through the holes.

VERS. V.

FOR it was rocky, whose turf nevertheless was thick enough, and very fruitful. But this ground which the parable supposeth, wanted that thickness. You have not a more fruitful land among all lands, than the land of Egypt: nor a more fruitful Country in Egypt, than Zoan. And yet Hebron, which was rocky, exceeded it sevenfold. Note that, It was rocky, and yet so fruitful.

VERS. VII.

THE Parable supposeth 〈 in non-Latin alphabet 〉 A field not freed from thorns.

VERS. XI.

〈 in non-Latin alphabet 〉 Those without in Jewish speech were the Gentiles; a phrase taken hence, that they called all Lands and Countries, besides their own 〈 in non-Latin alphabet 〉 Without the land. Would you have an exact instance of this distinction. A tree, half of which grows within the land of Israel, and half without the land, the fruits of it which are to be tithed, and the common fruits are confounded. They are the words of Rabba. But Rabban Simeon Ben Gamaliel saith, That part which grows within the place, that is bound to tithing (that is, within the land of Israel) is to be tithed: that which grows in the place free from tithing (that is, without the land) is free. The Gloss is, For if the roots of the tree are without the land, it is free, although the tree itself extends itself sixteen cubits within the land.

Hence 〈 in non-Latin alphabet 〉 Books 〈 in non-Latin alphabet 〉 , that are without, are Heathen Books. 〈 in non-Latin alphabet 〉 Extraneous books of Greek wisdom.

This is the common signification of the phrase. And certainly it foretells dreadful things, when our blessed Savior stigmatizeth the Jewish Nation with that very name, that they were wont to call the Heathens by.

The word 〈 in non-Latin alphabet 〉 Those without, occurs also in the Talmudists, when it signifies the Jews themselves, that is some of the Jewish Nation. Here 〈 in non-Latin alphabet 〉 the Karaites, who rejected Traditions; there 〈 in non-Latin alphabet 〉 Those without, are opposed to 〈 in non-Latin alphabet 〉 The wise Men. He that puts his Phylacteries on his forehead, or in the Palm of his hand 〈 in non-Latin alphabet 〉 Behold! he follows the custom of the Karaites. And he that overlays one of them with gold, and puts it upon his garment, which is at his hand, 〈 in non-Latin alphabet 〉 Behold! he follows the custom of those that are without. Where the Gloss, 〈 in non-Latin alphabet 〉 are men, who follow their own will, and not the judgment of the wise Men. They are supposed to wear Phylacteries, and to be Jews; but when they do according to their pleasure, and despise the rules of the wise Men, they are esteemed as Those that are without, or Heathens. So was the whole Jewish Nation according to Christ's censure, which despised the Evangelical Wisdom.

• I. How much is the Jewish Nation deceived concerning the times of the Messias? They think his forerunner Elias will explain all difficulties, resolve scruples, and will render all things plain; so that when the Messias shall come after him, there shall be nothing obscure or dark in the Law and in Religion. Hence these expressions and the like to them. One found a bill of contracts in his keeping, and knew not what it meant. 〈 in non-Latin alphabet 〉 Let it be laid up till Elias shall come. And more in the same Tract concerning things found, when it is not known to whom they are to be restored, Let them be laid up till Elias come. 〈 in non-Latin alphabet 〉 That passage Ezek. XLV. 18, 19. Where 〈 in non-Latin alphabet 〉 A burnt offering is called 〈 in non-Latin alphabet 〉 A sacrifice for sin, Elias will unfold. Infinite examples of that sort occur.

  But alas! thou art deceived, O Jew! all things are made clear which make to eternal Salvation, Elias and Messias, John and Christ preaching the Gospel, when they came; but they are obscure to you, both by reason of your voluntary blindness, who have shut your eyes and your mind against the saving Doctrine of the Gospel; and from the just judgment of the Messias, who justly preached in clouds and in covered expressions to them, who would not see the Sun, and the open light.

• II. How those words have wracked Interpreters, Is a Candle put under a bushel? &c. And, There is nothing hidden, &c. You see also without a Candle. A very easy sense of them is gathered from the context. When Christ speaks in Parables, A light is put under a b • shel. But the light, saith he, is not come for this end, that it should be so hidden; nor indeed were it sit so to hide it, but that the Divine Justice would have it so, that they who will not see the light, should not enjoy the light. But There is nothing hid which shall not be made manifest by the brightness of the Doctrine of the Gospel, so there be Eyes, that do not refuse the light, nor voluntarily become purblind. Therefore take you heed how you hear, lest ye be like them, and Divine Justice meet to you by the same measure, as is measured to them, namely, that they shall never hear, because they will not hear.

VERS. I.

SO also Luke. But Matthew, 〈 in non-Latin alphabet 〉 . Into the Country of the Gergesens. And which ought not to be passed over without observation, Mark and Luke, who call it the Country of the Gadarenes, make mention only of one possessed person, but Matthew, who calls it the Country of the Gergesens, speaks of two. We know what is here said by Commentators to reconcile the Evangelists. We fetch their reconciliation from the very distinction of the words, which the Evangelists use, and that from those conclusions.

• I. We say, the Region of the Gergasens was of broader extent and signification, than the Region of the Gadarenes was, and that the Region of the Gadarenes was included within it. For whether it were called so, from the old Gergasite family of the Canaanites, or from the muddy and clayey nature of the soil, which was called 〈 in non-Latin alphabet 〉 Gergishta, by the Jews, which we rather believe; it was of wider extension than the Country of the Gadarenes; which denoted only one City, and the smaller Country about it, and that belonged to Gadara. But this Country comprehended within it the Country of Gadara, of Hippo, and of Magdala, if not others also.
• II. We say, Gadara was a City of Heathens (hence it is less marvel, if there were Swine among them.) Which we prove also elsewhere, when we treat of the Region of Decapolis.
• III. We say, there were two possessed persons, according to Matthew, one a Gadaren, another coming from some other place than the Country of Gadara, namely, from some place in the Country of the Gergasens.
• IV. We believe, that that Gadarene was a Heathen; and that Mark and Luke mentioned only him on set purpose, that so they might make the story the more famous. Any one skilled in the Chorography of the land of Israel, might understand, that the Country of the Gadarenes was of Heathen possession: they therefore mark him with that name, that it might presently be perceived, that Christ now had to do with a Heathen Possessed person; which was somewhat rare, and except the daughter of the Syrophenissian woman, without any example. Matthew would describe the greatness of the miracle; he therefore mentions two most miserably possessed persons; but Mark and Luke choose out only one, and him more remarkable for this very thing, that he was a Gadarene, and by consequence, an Heathen. These things well weighed, do not only confirm the concord between the Evangelists, but render the story far clearer. For,
  • First, It is to be marked, that the Devil adjures Christ not to torment him, verse. 7. which is not elsewhere done by him. As though he were without Christ's jurisdiction, not being among his people the Jews, but among the Heathens. And,
  • Secondly, Christ does not elsewhere ask any about their name, besides this alone, as being of more singular example and story.
  • Thirdly, The Heathen name 〈 in non-Latin alphabet 〉 , Legion, argues him an Heathen, concerning whom the story is.
  • Fourthly, The Devils besought him much, that he would not send them out of the Country, for being among Heathens, they thought they were among their own.

Our Savior therefore healed those two in Matthew together, the one a Gadarene, and Heathen, and the other from some other place, a Gergesen, and a Jew; and that not without a mystery; namely, that there should be comfort in Christ both to Jews and Gentiles, against the Power and Tyranny of Satan. Of those two, Mark and Luke mention the more remarkable.

VERS. IX.

• I. THIS name speaks a numerous company, the Devil himself being the Interpreter; Legion, saith he, is my name, for we are many.

  And among the Jews, when a man would express a great number of anything, it was not unusual to name a Legion. R. Eliezer ben Simeon saith 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 It is easier for a man to nourish a Legion of Olives in Galilee, than to bring up one child in the land of Israel.

• II. Among the Talmudists, A Legion bespeaks an unclean company, at least they reckoned all the Legions for unclean. The Rabbins deliver 〈 in non-Latin alphabet 〉 A Legion that passeth from place to place, if it enter into any house, the house is thereby become unclean. 〈 in non-Latin alphabet 〉 For there is no Legion which hath not some Carcaphalia. And wonder not at this, when the Carcaphalion of R. Ishmael was fastened to the heads of Kings. 〈 in non-Latin alphabet 〉 Carcaphal, saith the Gloss, is the skin of an head pulled off from a dead person, which they make use of in enchantments. It is a Greek word saith the Aruch. ( 〈 in non-Latin alphabet 〉 )
• III. What the Romans thought of their Legions, take from the words of Caesar to the Spainyards. Did ye not consider, if I were overthrown, that the people of Rome have ten Legions, which could not only resist you, but pull down even Heaven itself? What then is the power of more than twelve Legions of Angels?

VERS. XIV.

TOLD it, 〈 in non-Latin alphabet 〉 in the fields? But to whom? What? To them that labored, or that travailed in the fields? So Chap. VI. 36. 〈 in non-Latin alphabet 〉 ▪ That they may go away into the fields round about, and buy themselves bread. From whom I pray, should they buy in the fields? And verse. 56. 〈 in non-Latin alphabet 〉 And wheresoever he entered into Towns or fields, they laid the sick in the streets, or markets. What streets, or markets are there in the fields?

Rabba saith, That food made of meal, 〈 in non-Latin alphabet 〉 of those that dwell in the fields, in which they mingle much meal, over it they give thanks, 〈 in non-Latin alphabet 〉 saith the Gloss, are 〈 in non-Latin alphabet 〉 Inhabitants of the Villages. And the Aruch saith, 〈 in non-Latin alphabet 〉 are private men, who dwell in the fields: that is, in houses scattered here and there, and not built together in one place, as it is in Towns and Cities.

VERS. XV.

〈 in non-Latin alphabet 〉 Firm, or, sound of understanding, in Talmudic speech.

VERS. XXIII.

HN 〈 in non-Latin alphabet 〉 ▪ for she was twelve years old, verse. 42. A daughter from her birth day, until she is twelva years old complete, 〈 in non-Latin alphabet 〉 is called little, or, a little maid. 〈 in non-Latin alphabet 〉 But when she is full twelve years old, and one day over 〈 in non-Latin alphabet 〉 she is called a young Woman.

VERS. XXVI.

AND it is no wonder: for see what various and manifold kinds of Medicines are prescribed to a woman laboring under a flux. R. Jochanan saith, 〈 in non-Latin alphabet 〉 Bring (or Take) of Gum of Alaxandria the weight of a Zuzee. 〈 in non-Latin alphabet 〉 And of Alum the weight of a Zuzee. 〈 in non-Latin alphabet 〉 And of Crocus Hortensis the weight of a Zuzee. 〈 in non-Latin alphabet 〉 let these be bruised together, and be given in Wine to the Woman, that hath an issue of blood, &c.

But if this does not benefit, 〈 in non-Latin alphabet 〉 Take of Persian Onions thrice three logs, boil them in Wine, and then give it her to drink, and say 〈 in non-Latin alphabet 〉 Arise from thy flux.

But if this does not prevail, 〈 in non-Latin alphabet 〉 Set her in a place where two ways meet, and let her hold a cup of Wine in her hand; and let somebody come behind her, and affright her, and say, 〈 in non-Latin alphabet 〉 Arise from thy flux.

But if that do no good, 〈 in non-Latin alphabet 〉 Take a handful of Cumin, 〈 in non-Latin alphabet 〉 And a handful of Crocus, 〈 in non-Latin alphabet 〉 And a handful of Foenum Graecum. Let these be boiled in Wine, and give them her to drink, and say, Arise from thy flux.

But if these do not benefit, other Doses and others still are prescribed, in number Ten or more, which see, if you please, in the place cited. Among them I cannot omit this.

〈 in non-Latin alphabet 〉 Let them dig seven ditches: in which let them burn some cuttings of such Vines, as are not circumcised; that is, that are not yet four years old. And let her take in her hand a cup of Wine. And let them lead her away from this ditch, and make her sit down over that. And let them remove her from that, and make her sit down over another. And in every removal you must say to her, Arise from thy flux, &c.

VERS. XXIX.

OF the fountain of the blood or of the flux, called by the Hebrews 〈 in non-Latin alphabet 〉 See the places in the margin. Where also it is treated of 〈 in non-Latin alphabet 〉 The greater profluvious woman, and 〈 in non-Latin alphabet 〉 The lesser. The former title you may well bestow upon this woman, who had labored under a flux for twelve years.

VERS. XLI.

RAbbi Jochanan saith, We remember when 〈 in non-Latin alphabet 〉 Boys and Girls, of sixteen and seventeen years old, played in the Streets, and nobody was offended with them. Where the Gloss is, 〈 in non-Latin alphabet 〉 Tali, and Talitha is a boy and a girl.

Talitha Kumi signifies only, 〈 in non-Latin alphabet 〉 . Maid, arise. How comes that clause then, I say unto thee, to be inserted?

• I. You may recollect here, and perhaps not without profit, that which was alleged before; namely, that it was customary among the Jews, when they applied Physic to the Profluvious woman, they said, Arise from thy flux: which very probably they used in other diseases also.
• II. Christ said nothing else, than what sounded all one with, Maid, arise; but in the pronouncing and uttering those words, that authority and commanding power shined forth, that they sounded no less, than if he had said, Maid, I say to thee, or I command thee, Arise. They said, Arise from thy disease, that is, I wish, thou wouldst arise: but Christ saith, Maid, Arise, that is, I command thee, Arise.

VERS. XLIII.

NOT as she was alive only, and now in good health, but as she was in a most perfect state of health, and hungry. The son of Rabban Gamaliel was sick. He sent therefore two Scholars of the wise Men to R. Chaninah ben Dusa into his City. He saith to them, Wait for me until I go up into the upper chamber: he went up into the upper chamber, and came down again, and said, I am sure that the son of Rabban Gamaliel is freed from his disease. The same hour he asked for food.

VERS. III.

AMONG other things to be performed by the Father for his Son, this was one, to bring him up in some Art or Trade. It is incumbent on the Father to circumcise his Son, to redeem him, to teach him the Law, and to teach him some occupation. R. Judah saith, Whosoever teacheth not his Son to do some work, is as if he taught him robbery. R. Meir saith, Let a man always endeavor to teach his Son 〈 in non-Latin alphabet 〉 an honest Art, &c. Joseph instructs and brings up Christ in his Carpenters Trade.

VERS. VIII.

COncerning the Scrip, we said somewhat at Matth. X. 10. Let us add this story. The Rabbins deliver, There is a story of a certain man, whose sons behaved not themselves well. He stood forth, and assigned over his wealth to Jonathan ben Uzziel. What did Jonathan ben Uzziel do? He sold a third part: a third part he dedicated to holy uses; and a third part he gave back to the sons of the deceased. Shammai came to him 〈 in non-Latin alphabet 〉 with his staff, and with his scrip. The Gloss saith, He came to contend with Jonathan, because he had violated the Will of the dead. Behold the Vice-president of the Sanhedrin carrying a scrip, in which he laid up Victuals for his journey.

VERS. XIII.

THE Oil therefore was, saith the famous Beza, a symbol of that miraculous power, not a medicament whereby they cured diseases. But the Jews say, and that truly, such an anointing was Physical, although it did not always obtain its end. But this anointing of the Apostles ever obtained its end. R. Simeon ben Eliezer saith, R. Meir permitted the mingling of Wine and Oil, and to anoint the sick on the Sabbath. But when he once was sick, and we would do the same to him, he permitted it not. This story is recited elsewhere, where for R. Simeon ben Eliezer, is R. Samuel ben Eliezer. Perhaps in the Manuscript Copy it was written with an abreviation 〈 in non-Latin alphabet 〉 and thence came the ambiguity of the name.

Let it be granted, such anointing was Medicinal, which cannot possibly be denied, and then there is nothing obscure in the words of James, Chap. V. 14. Let the Elders of the Church be called, and let the sick man be anointed by them, or by others present, that their prayers may be joined with the ordinary means.

VERS. XXVII.

SO the Targum of Jonathan, upon Gen. XXXIX. 1. 〈 in non-Latin alphabet 〉 Rab Speculator. See the Aruch in the word 〈 in non-Latin alphabet 〉 Speculator.

VERS. XXXVII.

• I. 〈 in non-Latin alphabet 〉 Denarius and 〈 in non-Latin alphabet 〉 Zuz are of the same value among the Rabbins. The fourth part of a Shekel of Silver in the Targum is 〈 in non-Latin alphabet 〉 one Zuz of Silver. For a Shekel of the Law was 〈 in non-Latin alphabet 〉 Selaa. And so in the Targum 〈 in non-Latin alphabet 〉 a Shekel is 〈 in non-Latin alphabet 〉 Selaa, and is worth four Denarii, or pence.

  But now a Penny and Zuz are the same. They call Pence in the Language of the Gemara, Zuzim.

• II. But now two hundred Zuzees, or Pence, was a sum very famous, and of very frequent mention. If one of elder years lay with a woman of less years, or if one of less years lay with a woman of elder years, or one that is wounded, their portion is 〈 in non-Latin alphabet 〉 two hundred Zuzees. If one gives another a blow upon the cheek, 〈 in non-Latin alphabet 〉 Let him give him two hundred Zuzees. A woman that is now become a Widow, or dismissed by a Divorce, who was married a Virgin, let her have for her portion two hundred Zuzees.

  Hence perhaps is the same number of two hundred pence, in the mouth of the Disciples, because it was a most celebrated sum, and of very frequent mention in the mouths of all.

VERS. XL.

〈 in non-Latin alphabet 〉 rank by rank in Talmudic Language. The University of Jabneh is very frequently celebrated under the name 〈 in non-Latin alphabet 〉 of the vineyard in Jabneh. And R. Solomon gives the reason 〈 in non-Latin alphabet 〉 Because the Scholars sat there ranks by ranks 〈 in non-Latin alphabet 〉 Like a Vineyard which is planted 〈 in non-Latin alphabet 〉 , rank by rank.

VERS. III.

〈 in non-Latin alphabet 〉 , The fist. When they washed their hands, they washed the fist 〈 in non-Latin alphabet 〉 the joining of the arm. 〈 in non-Latin alphabet 〉 The hands are polluted, and made clean unto the joining of the arm. The Rabbins deliver. 〈 in non-Latin alphabet 〉 The washing of hands, as to common things (or common food) was unto the joining of the arm. And the cleansing of hands and feet in the Temple was to the joint. 〈 in non-Latin alphabet 〉 saith the Aruch, is where the arm is distinguished from the hand. So also where the foot is distinguished from the leg.

The second Waters cleanse, whatsoever parts of the hands the first waters had washed. But if the first waters had gone above the juncture of the arm, the second waters do not cleanse, because they do not cleanse 〈 in non-Latin alphabet 〉 beyond the juncture. If therefore the Waters, which went above the juncture, return upon the hands again, they are unclean.

VERS. IV.

THE Jews used 〈 in non-Latin alphabet 〉 the washing of the hands, and 〈 in non-Latin alphabet 〉 The plunging of the hands. And the word 〈 in non-Latin alphabet 〉 Wash, in our Evangelist seems to answer to the former, and 〈 in non-Latin alphabet 〉 Baptize, to the latter.

• I. That the plunging of the whole body is not understood here, may be sufficiently proved hence, that such plunging is not used, but when pollution is contracted from the more principal causes of uncleanness. A man and Vessels contract not uncleanness, 〈 in non-Latin alphabet 〉 but from the father of uncleanness. Such as, Uncleaness from a creeping thing, from the seed in the unclean act, from him that is polluted by the dead, from a Leper, from the water of purification, from him that lies with a menstrucus woman, from the flux of him that hath the Gonorrhea, from his spittle, from his urine, from the blood of a menstruous woman, from a prostuvious man, &c. By these a man was so polluted, that it was 〈 in non-Latin alphabet 〉 A days washing, and he must plunge his whole body. But for smaller uncleannesses, it was enough to cleanse the hands.
• II. Much less is it to be understood of the things bought; as if they when they were brought from the market, were to be washed (in which sense some Interpreters render the words, And what they buy out of the market, unless they wash it, they eat it not ) when there were some things, which would not endure water, some things which when bought were not presently eaten; and the Traditional Canons distinguish between those things which were lawful as soon as they came from the market, and those which were not.
• III. The Phrase therefore seems to be meant of the immersion or plunging of the hands only, and the word 〈 in non-Latin alphabet 〉 Fist is here to be understood also in common. Those that remain at home eat not, 〈 in non-Latin alphabet 〉 unless they wash the fist. But those that come from the Market eat not, 〈 in non-Latin alphabet 〉 unless they plunge their fist into the water, being ignorant and uncertain what uncleanness they came near unto in the Market.

The washing of the hands, and the plunging of the hands were from the Scribes. The hands which had need 〈 in non-Latin alphabet 〉 of plunging, they dipped not but in a fit place, that is, where there was a confluence of forty Seahs of water. For in the place where any dipped Vessels, it was lawful to dip the hands. But the hands which have need 〈 in non-Latin alphabet 〉 of washing only, if they dip them in the Confluence of waters, they are clean; whether they dip them in waters that are drawn, or in Vessels, or in the pavement. They do not cleanse the hands (as to washing) until waters are poured upon the hands out of a Vessel. For they do not wash the hands but out of a Vessel.

It is doubtful whether this word be derived from 〈 in non-Latin alphabet 〉 A Sextary, (a certain measure) or form 〈 in non-Latin alphabet 〉 , Vessels plained or engraven. To take it as speaking of Sextaries, is indeed very agreeable to the word, and not much different from the matter. And so also it is, if you derive it from 〈 in non-Latin alphabet 〉 , by which word are denoted Vessels plained, or turned, that is, of Wood. And perhaps those Vessels, which are called by the Rabbins 〈 in non-Latin alphabet 〉 Flat, and are opposed to 〈 in non-Latin alphabet 〉 such as may contain something within them, are expressed by this word. Of that sort were Knives, Tables, Seats, &c. Concerning which as capable of polution, See Maimonides, and the Talmudic Tract Kelim. Where are reckoned up 1. 〈 in non-Latin alphabet 〉 The very Table, at which they eat. 2. 〈 in non-Latin alphabet 〉 The little Table, or the Wooden Side-Table, where wine and fruits were set, that were presenttly to be brought to Table. 3. 〈 in non-Latin alphabet 〉 A Seat. 4. 〈 in non-Latin alphabet 〉 The footstool for the feet under the Seat.

Beds contracted uncleanness, either that which they called 〈 in non-Latin alphabet 〉 or that which they called 〈 in non-Latin alphabet 〉 One can hardly put these into good English without a Paraphrase. 〈 in non-Latin alphabet 〉 Was a bed, on which a profluvions man or woman, or a menstruous woman, or a woman in chid-birth, or a leper, had either sat or stood, or laid, or leaned, or hung. 〈 in non-Latin alphabet 〉 Was a bed which anything had touched, that had been touched before by any of these.

The word therefore 〈 in non-Latin alphabet 〉 washings, applied to all these, properly and strictly is not to be taken of dipping or plunging, but in respect of some things, of washing only, and in respect of others of sprinkling only.

VERS. XI.

THE word 〈 in non-Latin alphabet 〉 A gift, was known and common among the Talmudists. 〈 in non-Latin alphabet 〉 Rabba saith, A burnt sacrifice is 〈 in non-Latin alphabet 〉 , a gift. Where the Gloss writes thus, A burnt sacrifice is not offered to expiate for any deed: but after repentance hath expiated the deed, the burnt sacrifice comes 〈 in non-Latin alphabet 〉 that the man may be received with favor. As when any hath sinned against the King 〈 in non-Latin alphabet 〉 and hath appeased him by a Paraclete, (an Advocate) and comes to implore his favor, he brings 〈 in non-Latin alphabet 〉 , a Gift.

: 〈 in non-Latin alphabet 〉 Egypt shall bring 〈 in non-Latin alphabet 〉 a Gift to the Messiah.

VERS. XIX.

〈 in non-Latin alphabet 〉 The house of the secret Seat.

VERS. XII.

IN stead of a Comment take a story. On that day R. Eliezer answered to all the Questions in the whole world, but they hearkened not to him. He said therefore to them, If the Tradition be according to what I say, Let this Siliqua (a kind of Tree) bear witness. The Siliqua was rooted up, and removed an hundred cubits from its place: there are some who say four hundred. They say to him a proof is not to be fetched from a Siliqua. He saith to them again, If the Tradition be with me, let the rivers of waters testify: the rivers of waters are turned backward. They say to him, a proof is not to be fetched from the rivers of waters: He said to them again, if the tradition be with me, let the walls of the Schools testify: The walls bowed as if they were falling. R. Joshua chid them saying, if there be a controversy between the Disciples of the wise men about Tradition, what is that to you? Therefore the walls fell not in honor of R. Joshua. Yet they stood not upright again, in honor of R. Eliezar. He said to them moreover, If the Tradition be with me, let the heavens bear witness. The Bath-Kol, went forth and said, Why do ye contend with R. Eliezar with whom the Tradition always is? R. Jonah rose up upon his feet, and said, It is not in Heaven ( Deut. XXX. 12.) What do these words, It is not in Heaven; mean? R. Jeremiah saith, when the Law is given from Mount Sinai, we do not care for the Bath Kol.

Shall we laugh at the Fable? or shall we suspect some truth in the story? For my part, when I recollect with myself, how addicted to and skillful that Nation was in Art Magic; which is abundantly asserted not only by the Talmudists, but by the holy Scriptures; I am ready to give some credit to this story, and many others of the same nature: namely, that thing was really acted by the art and help of the Devil by those Ensign-bearers and Captains of errors, the more to establish their Honor and Tradition.

Therefore from the story, be it true or false, we observe these two things.

• I. How tenacious the Jews were of their Traditions, and how immovable in them even beyond the evidence of miracles. That Eleazar was of great same among them, but he was a follower of Shammai. Hence he is called once and again 〈 in non-Latin alphabet 〉 The Shammean. When therefore he taught, something against the School of Hillel, although he did miracles (as they themselves relate) they gave no credit to him, nay they derided him. The same was their practice, the same was their mind against the miracles of Christ. And to this may these words of our Savior tend, Why does this generation seek a sign? A generation, which is not only altogether unworthy of miracles, but also which is sworn to retain their Traditions and doctrines, although infinite miracles be done to the contrary.
• II. You see how the last testimony of the miracles of this conjurer is fetched from Heaven. For the Bath Kol went forth, &c. Which the followers of Hillel nevertheless received not: and therein not justly indeed; when they feign such a voice to have come to themselves from Heaven, as a definitive Oracle for the authority of the School of Hillel, not to be gainsaid: concerning which the Talmudists speak very frequently, and very boastingly.

After the same manner they require a sign from Heaven of our Savior; not content with those infinite miracles that he had done; the healing of diseases, the casting out Devils, the multiplying of loaves, &c. They would also have somewhat from Heaven, either after the example of Moses, fetching Manna from thence; or of Elias, fetching down fire; or of Joshua staying the Sun; or of Isaiah, bringing it backwards.

VERS. I.

IN Matthew it is 〈 in non-Latin alphabet 〉 . The Son of man coming in his Kingdom. The coming of Christ in his Vengeance and power, to destroy the unbelieving and most wicked Nation of the Jews, is expressed under these forms of Speech. Hence the day of Judgment and Vengeance.

• I. It is called the great and terrible day of the Lord, Act. II. 20. 2 Thes. II. 2, 3.
• II. It is described as the end of the world, Jer. XXIV. 24. Mat. XXIV. 29. &c.
• III. In that phrase, In the last times, Esa. II. 1. Act. II. 17. 1 Tim. IV. 1. 2 Pet. III. 3. That is, in the last times of that City and Dispensation.
• IV. Thence, the beginning of the new World, Es. LXV. 17. 2 Pet. III. 13.
• V. The Vengance of Christ upon that Nation is described, as his coming: Joh. XXII. 21. Heb. X. 37. His coming in the clouds, Rev. I. 7. In glory with the Angels, Mat. XXIV. 30. &c.
• VI. It is described as the inthroning of Christ, and his twelve Apostles judging the twelve tribes of Israel. Mat. XIX. 28. Luke XXII. 30.

Hence this is the sense of the present place: Our Savior had said in the last verse of the former Chapter, Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation; of him shall the Son of man be ashamed, when he shall come in the glory of his father with his holy Angels, to take punishment of that adulterous and sinful generation. And he suggests with good reason, that that his coming in Glory should be in the life time of some that stood there.

VERS. II.

NOW your pardon, Reader. I know it will be laughed at, if I should doubt, Whether Christ were transfigured upon Mount Tabor; for whoever doubted of this thing? But let me, before I give faith to the thing, reveal my doubts concerning it: and the Reader, laying before his eyes some Geographical Map of Galilee, perhaps when he shall have heard me, will judge more favourably of my doubting.

• I. Let him consider that Christ in the story next going before, was in the Coasts of Cesarea Philippi, Mat. XVI. 13. Mark VIII. 27. Luke IX. 18. and for anything, that can be gathered out of the Evangelists, changed not his place before this story. Who will deny those words, There are some that stand here, who shall not taste of death, &c. were uttered in those coasts of Cesarea Philippi? And presently the story of the Transfiguration followed.
• II. Six days indeed came between: in which, you will say, Christ might travail from Cesarea Philippi to Tabor. He might indeed: But 1. The Evangelists intimate no change from place to place, saying only this, that he led up into the Mountain three of his Disciples. 2. It seems indeed a wonder, that our Savior would tire himself with so long a journey, to choose Tabor whereon to be transfigured, when, as far as we read, he had never before been in that Mountain; and there were Mountains elsewhere, where he conversed frequently. 3. Follow the footsteps of the History, and of Christ in his travail, from his transfiguration onwards. When he came down from the Mountain he healed a child possessed with a Devil: and when he betook himself into the house, they said, Why could not we cast out the Devil, &c. And they departed thence, and passed through Galilee, And came to Capernaum. Mark IX. 30. 33.
• III. And now, Reader, look upon the Chorographical Map, and how incongruous will this travailing seem? 1. From Cesarea Philippi to Mount Tabor through the whole length almost of Galilee. 2. From thence from Mount Tabor by a course back again to Capernaum, a great part of Galilee (especially as the Maps place Capernaum ) being again passed over. When Capernaum was in the way from Cesarea Philippi to Tabor, and there was a Mountain there, well known to Christ, and very much frequented by him.
• IV. So that it seems far more consonant to the History of the Gospel, that Christ was transfigured in some Mountain near Cesarea Philippi; perhaps that, which, Josephus being witness, was the highest, and hung over the very fountains of Jordan, and at the foot whereof Cesarea was placed.

In that place formerly called Dan, was the first Idolatry set up, and now in the same place the Eternal Son of God is shewn, both in the confession of Peter, and in the unspeakably clear and illustrious demonstration of the Messias.

VERS. XXXVIII.

I. WIthout doubt he truly did this work, whosoever he were. He cast out Devils truly and really, and that by the divine power, otherwise Christ had not said those things which he did, Forbid him not: there is no man that doth a miracle in my name, who can speak evil of me, &c.

II. Whence then could any one, that followed not Christ, cast out Devils? Or whence could any one that cast out Devils, not follow Christ?

I answer. We suppose

I. That this man cast not out Devils in the name of Jesus, but in the name of Christ, or Messias: and that it was not out of contempt that he followed not Jesus, but out of ignorance; namely, because he knew not yet that Jesus was the Messias.

II. We therefore conjecture, that he had been heretofore some Disciple of John, who had received his Baptism in the name of the Messias now speedily to come (which all the Disciples of John had) but he knew not as yet, that Jesus of Nazareth was the Messias: which John himself knew not, until it was revealed to him from Heaven.

III. It is probable therefore, that God granted the gifts of miracles to some lately baptized by John, to do them in the name of the Messias; and that to lay a plainer way for the receiving of the Messias, when he should manifest himself under the name of Jesus of Nazareth.

See Vers. 41. In my name 〈 in non-Latin alphabet 〉 , Because ye belong to Christ: and Chap. XIII. 6. Many shall come in my name, not in the name of Jesus, but in the name of the Messias: for those false Prophets assumed to themselves the name of the Messias, to bring to naught the name of Jesus. That Joh. XVI. 24. Hitherto ye have asked nothing in my name, differs not much from this sense. The Apostles poured out their prayers, and all the holy men theirs, in the name of the Messias, but ye have as yet asked nothing in my name Jesus, &c.

VERS. XLIII.

RAbh Mona in the name of R. Judah saith A Drop of cold water in the morning (applied to the eye) and the washing of the hands and feet in the Evening, 〈 in non-Latin alphabet 〉 is good beyond all the Collyrium, eye salve, in the whole world. For he said 〈 in non-Latin alphabet 〉 The hand applied to the eye (in the morning before washing) let it be cut off. The hand applied to the nostril, let it be cut off: the hand put to the ear let it cut off, &c.

VERS. XLIX.

THE great Scaliger is well chastized, and not without cause by John Clopenberg, because he changed the reading here into 〈 in non-Latin alphabet 〉 Every sacrifice shall be salted. See what he saith.

〈 in non-Latin alphabet 〉 All, is not to be understood of every man, but of everyone of them, Whose worm dieth not, &c.

The sense of the place is to be fetched from those words, and the sense of those words, from Isaiah. LXVI. ult. And they shall go forth and look upon the carcasses of the men that have transgressed against me; for their Worm shall not die, neither shall their fire be quenched; and they shall be an abhorring to all flesh. Upon which place thus the Jews write: They shall go forth and look, &c. Is not the finger of a man, if it be put into the fire, immediately burnt? But God gives power (or being) to wicked men to receive torments. Kimchi upon the place thus, They shall see the carcasses of them full of worms, and fire burning in them: and yet the worms die not.

The words therefore of our Savior respect this. Their worm dieth not, and the fire is not quenched: for everyone of them shall be seasoned with fire itself, so as to become unconsumeable, and shall endure forever to be tormented, as salt preserves from corruption.

That very learned man mentioned before called the common reading very improper. For what is it, saith he, 〈 in non-Latin alphabet 〉 ; To season with fire? Let me retort, And what is it 〈 in non-Latin alphabet 〉 ; To fire with salt? And yet that sense occurs very frequently in the Talmudists. For in them 〈 in non-Latin alphabet 〉 is to burn (which signifies properly indeed) and very frequently it is, To corrupt anything with too much salting, so that it cannot be eaten, To be fired with salt. So in this place, To be salted with fire, that it cannot be corrupted or consumed.

Here the discourse is of salting, which was done at the Altar, See Levite. II. 13. In the ascent of the Altar they salted the parts of the sacrifice, and on the top of the Altar they salt the handful of meal, of frankincense, of incense, and the mincha of the Priests, and the mincha of the anointed Priest, and the mincha of the drink offerings, and the sacrifice of birds. Yea 〈 in non-Latin alphabet 〉 The very wood is a Corban of the Mincha, and is to be salted.

But in the former clause the allusion was not to the fire of the Altar, but to the fire in the valley of Hinnom, where dead carcasses, bones and other filthy things were consumed. Carcasses crawl with worms, and instead of Salt, which secures against worms, they shall be cast into the fire, and shall be seasoned with flames, and yet the worms shall not dey. But he that is a true sacrifice to God, shall be seasoned with the salt of Grace to the incorruption of Glory.

Our Savior speaks in this place with Isaiah, Chap. LXVI. 20. 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 . They shall bring their brethren out of all the Nations for a gift to the Lord—as the children of Israel offer their sacrifices to me with Psalms in the house of the Lord. And Vers. 24. 〈 in non-Latin alphabet 〉 , &c. And they shall go forth, and look upon the limbs of the men that transgressed against me. For their worm shall not dy, and their fire shall not be quenched, &c.

〈 in non-Latin alphabet 〉 , Every sacrifice, saith our Savior, concerning holy men seasoned with Grace: So the Prophet, They shall bring your Brethren for a gift to the Lord, as the children of Israel do the sacrifices.

〈 in non-Latin alphabet 〉 , shall be seasoned with fire, saith our Savior, of wicked men: in the same sense Isaiah, They shall be in unquencheable fire, and yet their worm shall not die.

Their fire, and their worm: Whose? Concerning the former, tis somewhat obscure in our Savior's words, and so indeed, that it is without all obscurity, that he refers his words only to the words of Isaiah. But who they are in Isaiah, is plain enough.

VERS. I.

HERE is need of a discerning eye, to distinguish of the true time, and method of this story, and of Christ's journey. If you make use of such an eye, you will find half a year, or thereabouts to come between the uttering of the words immediately beforegoing, and this travail of our Savior: however it seems to be intimated by our Evangelist, and likewise by Matthew, that when he had finished those words, forthwith he entered upon his journey: When in truth he went before to Jerusalem, through the midst of Samaria, to the Feast of Tabernacles, Luke IX. 51, &c. Joh. VII. And again▪ From Galilee, after he had returned thither, through the Cities and Towns, to Jerusalem, Luke XIII. 22. to the Feast of Dedication, Joh. X. 22. And again beyond Jordan indeed, Joh. X. 40. but first taking his way into Galilee, and thence beyond Jordan, according to that story which is before us. The studious Reader, and that in good earnest employeth his labor upon this business, has no need of further proof; his own eyes will witness this sufficiently. Thus the Wisdom and Spirit of God directed the pens of these holy Writers, that some omitted some things to be supplied by others; and others supplied those things which they had omitted: and so a full and complete history was not composed but of all joined and compared together.

I wish the Reverend Beza had sufficiently considered this, who rendereth 〈 in non-Latin alphabet 〉 , not Beyond, but By Jordan, and corrects the vulgar Interpreter and Erasmus, who render it, Beyond Jordan properly and most truly. As if by Perea, saith he, or the Country beyond Jordan, Christ passing over Jordan or the lake of Tiberias, came into Judea out of Galilee, which is not true. But take heed you do not mistake, Reverend Old-man. For he went over Jordan from Capernaum, as it is very probable, by the bridge built over Jordan between Hammath, near to Tiberias, at the Gadaren Country. He betook himself to Bethabara, and stayed some time there, Joh. X. 40. thence he went along Perea to the bank over against Jericho. While he tarrieth there a Messenger sent from Mary comes to him concerning the death of Lazarus, Joh. XI. and thence after two days he passeth Jordan in Judea.

VERS. XVII.

SO Chap. I. 40. 〈 in non-Latin alphabet 〉 . Beseeching him, and kneeling to him. This is variously rendered, Procidit ad pedes, Genu flexo, Genu petens, Ad genua procidens, &c. He fell at his feet, Bowing the knee, Beseeching upon his knee, Falleng down at his knees. Which renderings are not improper, but I suspect something more is included. For 1. It was customary for those that so adored, to take hold of the knees or the legs, 2 King. IV. 27. Mat. XXVIII. 9. 2. To kiss the knees or the feet. See what we have said at Mat. XXVIII. 9.

When R. Akiba had been twelve years absent from his Wife, and at last came back, his Wife went out to meet him: and when she came to him, falling upon her face, 〈 in non-Latin alphabet 〉 She kissed his knees. And a little after, When he was entered into the City, his Father-in-Law knowing not who he was, but suspecting him to be some great Rabbin, went to him and falling upon his face 〈 in non-Latin alphabet 〉 Kissed his knees. Speaking of Job, 〈 in non-Latin alphabet 〉 Satan came and he kissed his knees. But in all this Job sinned not with his lips, &c. When a certain Rabbin had discoursed of divers things 〈 in non-Latin alphabet 〉 Bar Chama rose up and kissed his knees.

VERS. XXI.

THAT is, by some outward gesture he manifested that this man pleased him, both in his question, and in his answer: when he both seriously inquired concerning attaining eternal life, and seriously professed that he had addicted himself to God's Commandments with all care and circumspection.

Let us compare the customs of the Masters among the Jews. Eliezer ben Erech obtained leave from Rabban Jochanan ben Zaccai, to discourse of some things before him. He discoursed of Ezekiel's Chariot ( 〈 in non-Latin alphabet 〉 Chap. I. or, Of Mystical Divinity) When be had made an end, Rabban Jochanan arose up, 〈 in non-Latin alphabet 〉 And kissed his head. R. Abba bar Cahna heard R. Levi disputing profoundly. When he had made an end, R. Abba rose up, and kissed his head. There is a story of a certain Nazarite, young man, that exceedingly pleased Simeon the Just, with a certain answer that he gave. Whereupon, said, Simeon, I bowed towards him with my head, and said, O Son, let such, as you, be multiplied in Israel. This story is found elsewhere, Where for 〈 in non-Latin alphabet 〉 I bowed towards him with my head, it is 〈 in non-Latin alphabet 〉 I embraced him, and kissed his head. Miriam before the birth of Moses had prophesied, My Mother shall bring forth a Son, who shall deliver Israel. When he was born the whole house was filled with light. His Father stood forth 〈 in non-Latin alphabet 〉 And kissed her upon the head and said, thy prophesy is fulfilled. And when they cast him into the River 〈 in non-Latin alphabet 〉 He struck her upon the head.

What if our Savior used this very gesture towards this young man? And that the more conveniently, when he was now upon his knees before him. Some gesture at least he used, whereby it appeared both to the young man, and to the standers by, that the young man did not a little please him, both by his question, and by his answer. So 〈 in non-Latin alphabet 〉 I have loved, Psal. CXVI. 1. in the LXX, 〈 in non-Latin alphabet 〉 , I have loved, one may render well, Complacet mihi; It pleaseth me well. So Josephus of David's Soldiers, 1 Sam. XXX. Those four hundred, who went to the battle, would not impart the spoils to the two hundred, who were faint and weary, 〈 in non-Latin alphabet 〉 . and said, that they should love (that is, be well pleased) that they had received their wives safe again.

In some parity of sense, John is called the Disciple, 〈 in non-Latin alphabet 〉 , whom Jesus loved; not that Jesus loved him more than the rest, with his eternal, infinite, saving love, but that he favored him more with some outward kindness, and more intimate friendship and familiarity. And why? Because John had promised that he would take care of Christ's mother after his death. For those words of our Savior upon the Cross to John, Behold thy Mother! and to his Mother, Behold thy Son! And that from thence John took her home; do carry a fair probability with them, that that was not the first time, that John heard of such a matter, but that long before he had so promised.

〈 in non-Latin alphabet 〉 , I have loved thee, Esa. LX. 10. is rendered 〈 in non-Latin alphabet 〉 I have had pity upon thee: which may here also agree very well, Jesus had pity upon him.

VERS. XLVI.

SOME suspect the Evangelist here guilty of a Solecism by making a Tautology: for it was neither necessary, as they think so to render the Syriac word in Greek: nor is it done so elsewhere in proper names of that nature. For it is not said by any Evangelist, Bartholomeus, the son of Tholomeus. Bar Abbas, the son of Abbas. Bar Jesus, the son of Jesus: nor in the like names. True indeed; But

• I. When the denomination is made from a common name, and not a proper, then it is not so ill sounding to interpret the word: which is done once and again, Mark III. 17. 〈 in non-Latin alphabet 〉 . Boanerges, which is, The sons of Thunder, Act. IV. 36. 〈 in non-Latin alphabet 〉 . Barnabas, which is, a son of Consolation.
• II. Bar Timai may be rendered otherwise then The son of Timeus: namely, either 〈 in non-Latin alphabet 〉 A son of Admiration, or which is more proper, 〈 in non-Latin alphabet 〉 A son of profit. The Targum in Ester III. 8. 〈 in non-Latin alphabet 〉 To the King ariseth no profit (Timai) from them. The Evangelist therefore deservedly, that he might show that this Bartimaeus, was not named from this, or that, or some other Etymology, but from his fathers name, so interprets his name, 〈 in non-Latin alphabet 〉 . Bartimaeus, the son of Timeus.
• III. Perhaps there was a Timeus of some more noted name in that age, either for some good report, or some bad: so that it might not be absurd to the Jews that then conversed there, to say, This blind Bartimaeus is the son of the so much famed Timeus. So it is unknown to us, who Alexander and Rufus were, Chap. XV. 21. But they were without doubt of most eminent fame either among the Disciples, or among the Jews.
• IV. What if 〈 in non-Latin alphabet 〉 Thimai be the same with 〈 in non-Latin alphabet 〉 Simai, Blind, from the use of 〈 in non-Latin alphabet 〉 Thau for 〈 in non-Latin alphabet 〉 Samech among the Chaldeans; so that Bartimaeus the son of Timeus, might sound no more than, The blind son of a blind Father.

VERS. II.

COmpare Mark with the other Evangelists concerning the time of casting out the Merchants out of the Temple, and it will appear that the word 〈 in non-Latin alphabet 〉 he looked about, denotes not a bare beholding or looking upon, but a beholding with reproof and correction, 〈 in non-Latin alphabet 〉 Admonition, among the Jews.

VERS. XIII.

SEE what we have said at Matth. XXI. 19. The sum is this.

• I. The time of Figs was so far off, that the time of leaves was scarcely yet present.
• II. The other Fig-trees in the Mount were of the common kind of Fig-trees: and on them were not leaves as yet to be seen. But that which Christ saw with leaves on it, and therefore went to it, was a Fig-tree of an extraordinary kind.
• III. For there was a certain Fig-tree called 〈 in non-Latin alphabet 〉 Benoth Shuach, which never wanted leaves, and never wanted Figs. For every year it bare fruit, but that fruit came not to full ripeness before the third year. And such we suppose was this Fig-tree.

VERS. XVI.

WHAT is the Reverence of the Temple? That none go into the Mountain of the Temple, (or, the Court of the Gentiles) with his staff, and his shoes, with his purse, and dust upon his feet 〈 in non-Latin alphabet 〉 And that none make it his common thorough-fare, nor make it a place of spitting.

The same thing is ordered concerning a Synagogue; yea concerning a Synagogue that is now laid waste, much more of one that flourisheth. 〈 in non-Latin alphabet 〉 A Synagogue now laid waste let not men make it a common passage. And, His Disciples asked R. Eleazar ben Shammua, Whence hast thou lived so long? He answered, I never made a Synagogue a commonth orow-fare.

It is therefore forbid by the Masters, that the Court of the Temple be not made a passage, for a shorter way. And was not this bridle sufficient, wherewith all might be kept back from carrying Vessels through the Temple? But the Castel of Antonia joined to the Court; and there were Shops in the Court of the Gentiles, where many things were sold, and that profane Vessels were brought hither, is scarcely to be denied. And these Vessels might be said to be carried 〈 in non-Latin alphabet 〉 Through the Temple; although those that carried them went not through the whole Temple.

VERS. I.

THE Priests and Pharisees knew, saith Matthew, that these things were spoken of them, Matth. XXI. 45. Nor is it any wonder. For the Jews boasted, that they were the Lord's Vineyard; and they readily observed a wrong done to that Vineyard by any: but how far were they from taking notice, how unfruitful they were, and unthankful to the Lord of the Vineyard?

The matter may be compared to a King that had a Vineyard; and there were three, who were enemies to it. What were they? One cut down the branches. The second cut off the bunches. And the third rooted up the Vines. That King is the King of Kings, the Blessed Lord. The Vineyard of the Lord is the House of Israel. The three enemies are Pharaoh, Nebuchadnezzar and Haman, &c.

If a man plants one row of five Vines, the School of Schammai saith, that it is a Vineyard. But the School of Hillel saith, It is not a Vineyard, until there be two rows of Vines there.

What is an hedge? Let it be ten hands bredths high. Less than so is not an hedge.

: 〈 in non-Latin alphabet 〉 Let the fat be ten hands bredths deep, and four broad.

〈 in non-Latin alphabet 〉 Let the watch house which is in the Vineyard, be ten high, and four broad. Cubits are to be understood. For Rambam saith, 〈 in non-Latin alphabet 〉 is a High place, where the Vine-dresser stands, to overlook the Vineyard.

〈 in non-Latin alphabet 〉 . He that lets out his Vineyard to a keeper 〈 in non-Latin alphabet 〉 Either as a 〈 in non-Latin alphabet 〉 An husbandman, or as one to keep it gratis, and he enters into Covenant with him, to dig it, prune it, dress it at his own cost; but he neglects it, and doth not so; he is guilty, as if he should with his own hand lay the Vineyard waste.

VERS. II.

THAT is, In the fourth year after the first planting it: when it now was 〈 in non-Latin alphabet 〉 A Vineyard of four years old. At least before that year there was no profit of the fruits. 〈 in non-Latin alphabet 〉 They paint, or note, a Vineyard of four years old by some turf, or clod, of earth, coloured, 〈 in non-Latin alphabet 〉 and that uncircumcised with clay. And sepulchers with chalk.

The Gloss is this, On a Vineyard of four years old they paint some marks out of the turf of the Earth, that men may know, that it is a Vineyard of four years old, and eat not of it, because it is holy, as the Lord saith (Levite. XIX. 24.) and the owners ought to eat the fruit of it at Jerusalem, as the second tithe. And an uncircumcised Vineyard (that is, which was not yet four years old: See Levite. XIX. 23.) they mark with clay. 〈 in non-Latin alphabet 〉 that is, digested in fire. For the Prohibition of (a Vineyard) uncircumcised, is greater than the Prohibition concerning that of four years old: for that of four years old is fit for eating, but that uncircumcised is not admitted to any use. Therefore they marked not that by the Turf, left the mark might perhaps be defaced, and perish, and men not seeing it might eat of it, &c.

VERS. IV.

• I. I See no need to wrest the word 〈 in non-Latin alphabet 〉 from its true and genuine sense. 〈 in non-Latin alphabet 〉 signifies to reduce and gather into a certain sum; as the Lexicons teach us; and why not in the same sense in this place? They cast stones at the servant, and deriding him made up the sum with him: Saying perhaps this, or some such thing to him, Do you come for fruit and rent? Behold this fruit? (casting a stone at him) behold another fruit? (casting another stone) and so many times together: and so they sent him away 〈 in non-Latin alphabet 〉 , derided, and loaded with disgrace.
• II. But be it, that the word is to be translated, as it is commonly rendered, They wounded him in the head: then this way of stoning is thus distinguished from that, whereby they were slain who were stoned by the Sanhedrin. That was called 〈 in non-Latin alphabet 〉 stonecasting: for it was the cast of a stone indeed, but of one only, and that a very great one; and that upon the heart of the condemned person, when now he lay along upon his back. But this stoning was of many stones thrown out of the hand through the air, striking him here and there and everywhere. The head of him that was stoned by the Sanhedrin was unhurt, and without any wound, but here, They cast stones at him and wounded him in the head.

VERS. X.

THE Targum upon Psalm, CXVIII. thus, 〈 in non-Latin alphabet 〉 The builders rejected the child. Either for 〈 in non-Latin alphabet 〉 he read 〈 in non-Latin alphabet 〉 or rendered it according to the Arabic Idiom, The son: so also R. Solomon. And verse. 27. 〈 in non-Latin alphabet 〉 Bind the child to the Sacrifice of the solemnity with chains, until ye shall have sacrificed him, and poured out his blood upon the horns of the Altar: said Samuel the Prophet.

VERS. XVI.

• I. THIS was a Caesars Penny. 〈 in non-Latin alphabet 〉 Denarius Caesareanus. For Zuz among the Jews was also a penny, as we shown elsewhere; but we scarce believe it was of the same form and inscription. A certain Heathen sent to R. Judah the Prince 〈 in non-Latin alphabet 〉 A Cesarean Penny, and that on a certain festival day of the Heathens. Resh Lachish sat before him. R. Judah said, What shall I do? If I receive it, I shall consent (to their festival) If I receive it not, Enmity will rise against me. Resh Lachish answered, Take the penny, and while he looks upon you, cast it into the well, &c.

• II. It was a silver penny, not a gold one. 〈 in non-Latin alphabet 〉 Pence absolutely put are to be understood silver pence. Where the Gloss is, Pence absolutely put are silver, until it is explained, that they are gold.

  But now a gold penny was worth five and twenty silver pence. When Turtle Doves and young Pigeons were sold at Jerusalem sometime for a gold penny, Rabban Simeon ben Gamaliel said, By this Temple, I will not rest this night, unless they are sold for a silver penny. Where the Gloss, A gold penny is worth five and twenty silver pence.

• III. It was 〈 in non-Latin alphabet 〉 a Roman penny, not 〈 in non-Latin alphabet 〉 a Jerusalem: for this distinction they sometimes use. 〈 in non-Latin alphabet 〉 the Gloss being witness, are 〈 in non-Latin alphabet 〉 Jerusalem Zuzees. But more frequently, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Money of Tzur, and money of Jerusalem. 〈 in non-Latin alphabet 〉 one may well render Tyrian money. But hear the Aruch, where he had been treating of money 〈 in non-Latin alphabet 〉 of Tzur, at length he brings in this passage: R. Eliezer saith, Wheresoever in the Scripture [ 〈 in non-Latin alphabet 〉 Tzur] is written full, the Scripture speaks of the City Tyre: but where it is written defectively [ 〈 in non-Latin alphabet 〉 without 〈 in non-Latin alphabet 〉 Vau] it speaks of Rome. Be it Tyrian or Roman money, this held among the Masters. Wheresoever anything it said of the silver money 〈 in non-Latin alphabet 〉 of Jerusalem, it is the eight part of the Tyrian money.

  Hence I should resolve that riddle, at which the Glosser himself sticks, if I may have leave to conjecture in a Jewish affair, after a doubting Jew. In the Tract now cited , there is discourse concerning 〈 in non-Latin alphabet 〉 Jerusalem Cozbian monies. A riddle truly. Ben Cozbi indeed coined monies when he made an Insurrection against the Romans : But whence is this called Jerusalem money, when in the days of Ben Cozbi, Jerusalem lay buried in its own rubbish? If I may be the Resolver, it was so called, because it was of the same weight and value with the Jerusalem money, and not with that of Tyre.

  The Jerusalem money, say they, is the eighth part of the Tyrian. Here again some words of the Masters entangle me in a riddle. The Aruch saith, A Penny and Zuz are the same. And elsewhere , They call Pence, in the Gemaristick Language, Zuzim; which we observed at Chap. VI. verse. 37. Zuz was Jerusalem money; how then was it the same with a Penny, which was Tyrian money; when it was the eighth part only? And these words spoken by Rambam do add a scruple over and above; 〈 in non-Latin alphabet 〉 A Penny contains six Zuzim. If he had said eight Zuzim, it had been without scruple. But what shall we say now?

  The former knot you may thus untie: that Zuz among the Jews is called also a Penny, a Jewish penny indeed, but different from the Roman: as the Scots have their Shilling, but much different from our English. But the second knot let him try to untie, that is at leisure.

• IV. This money was signed with the image of Caesar; but of the Jerusalem money, thus the Jews write, whom you may believe, when you please. What is the Jerusalem money? 〈 in non-Latin alphabet 〉 David and Solomon were stamped on one side; and on the reverse 〈 in non-Latin alphabet 〉 Jerusalem the holy City. But the Glosser enquires, whether it were lawful to stamp the image of David and Solomon upon money, which he scarcely thinks. He concludes therefore, that their names were only inscribed not their Effigies.

  Upon Abraham's money were stamped on one side an old man, and an old woman; on the other, a young man and a young maid. On Joshua's money, on one side an Ox, on the other a Monoceros. On David's money, on one side a Staff and a Scrip; on the other a Tower. On Mordecai's money, on one side Sackcloth and Ashes, on the other a Crown. Let the truth of this be upon the credit of the Authors.

VERS. XXVIII.

IT is not seldom that this distinction occurs in the Rabbin's, between 〈 in non-Latin alphabet 〉 The Law, and 〈 in non-Latin alphabet 〉 The Precept: by the latter they understand some special, or greater rite (themselves being judges) such as, Circumcision, The repeating of the Phylacteries, Keeping the Sabbath, &c. This question propounded by the Scribe seems to respect the same: namely, whether those great precepts (as they were esteemed) and other Ceremonial precepts of that nature, such as Sacrifices, Purifications, keeping Festivals, were the greatest Precepts of the Law, or no; and if it were so, which among them was the first.

By his answer he seems to incline to the Negative, and to prefer the Moral Law. Whence Christ saith, That he was not far from the Kingdom of Heaven: And while he suits an answer to him from that very passage, which was the first in the reciting of the Phylacteries 〈 in non-Latin alphabet 〉 Hear, O Israel, he directs the eyes, and the minds of those that repeated them to the sense and the marrow of the thing repeated, and that they rest not in the bare work of repeating them.

VERS. XLI.

: 〈 in non-Latin alphabet 〉 They were casting in small money there. According to his pleasure any one might cast into the Chests how little soever he would: namely, in the Chest which was for gold, as little gold as a grain of barley would weigh: and in the Chest for Frankincense, as much Frankincense as weighed a grain of barley. But if he should say, 〈 in non-Latin alphabet 〉 Behold I vow Wood, he shall not offer less than two pieces, of a cubit long, and breadth proportionable. Behold I vow Frankincense; he shall not offer less than a pugil of Frankincense. That is, not less money, than that which will buy so much.

VERS. XLII.

: 〈 in non-Latin alphabet 〉 Two Prutahs are a farthing. A Prutah is the eighth part of an Italian Assarius. An Assarius is the twenty fourth part of a silver penny. We rendered before, The people cast money, 〈 in non-Latin alphabet 〉 , brass, by 〈 in non-Latin alphabet 〉 They were casting in small money: one would think it should rather be rendered, 〈 in non-Latin alphabet 〉 They were casting in brass. But consider well this passage 〈 in non-Latin alphabet 〉 He that changeth the Selaa of the second Tenth, the School of Shammai saith, 〈 in non-Latin alphabet 〉 let him change the whole Selaa into 〈 in non-Latin alphabet 〉 (you would perhaps render it, Into monies, or into Meahs, but it is properly to be rendered, Into brass, as appears by what follows) The School of Hillel saith, 〈 in non-Latin alphabet 〉 Into a Shekel of silver, and a Shekel of brass. So also the Glossers, and the Aruch moreover: He that changeth a Selaa, and receives for it 〈 in non-Latin alphabet 〉 brass money, that is Prutahs.

None might by the Canon even now mentioned, enter into the Temple, no nor indeed into the Court of the Gentiles, with his purse, therefore much less into the Court of the women; and yet scarce any entered, who carried no money with him, to be offered to the Corban, whether in his hand, or in his bosom, or elsewhere, we do not define: so did this very poor woman, who for two mites purchased herself an eternal fame, our Savior himself setting a value upon the thing above all the gifts of them that offered.

VERS. III.

THE East gate of the Court of the Gentiles, had the Metropolis Shushan painted on it. And through this gate the High Priest went out to burn the red Cow. And, All the Walls of that Court were high, except the East Wall; because the Priest, when he burnt the red Cow, stood upon the top of Mount Olivet, and took his aim, and looked upon the gate of the Temple, in that time when he sprinkled the blood. And, The Priest stood with his face turned Westward, kills the Cow with his right hand, and receives the blood with the lest, but sprinkleth it with his right, and that seven times, directly towards the holy of Holies.

It is true indeed, from any Tract of Olivet, the Temple might be well seen: but the word 〈 in non-Latin alphabet 〉 over against, if it doth not direct to this very place, yet some place certainly in the same line: and it cannot but recall to our mind that action of the High Priest.

VERS. VII.

THINK here, how the Traditions of the Scribes affrighted the Nation with the Report of Gog and Magog, immediately to go before the coming of Messiah.

R. Eliezer ben Abina saith, When you see Kingdoms disturbing one another, 〈 in non-Latin alphabet 〉 Then expect the footsteps of the Messiah. And know that this is true from hence, that so it was in the days of Abraham; for Kingdoms disturbed one another, and then came redemption to Abraham. And elsewhere , So they came against Abraham, and so they shall come with Gog and Magog. And again, The Rabbins deliver. In the first year of that week (of years) that the Son of David is to come, shall that be fulfilled, I will rain upon one City, but I will not rain upon another ( Amos IV.) The second year, The Arrows of famine shall be sent forth. The third, The famine shall be grievous, and men and women and children, holy men, and men of good works, shall die. And there shall be a forgetfulness of the Law among those that learn it. The fourth year, Fulness, and not fullness. The fifth year, Great fullness, for they shall eat, and drink and rejoice, and the Law shall return to its Scholars. The sixth year, Voices. (The Gloss is, A fame shall be spread, that the Son of David comes, or, they shall sound with the trumpet) The seventh year, Wars, and in the going out of that seventh year, the Son of David shall come.

VERS. VIII.

ES • i. LXVI. 7, 8. 〈 in non-Latin alphabet 〉 ; &c. Before she travailed she brought forth, before the labor of pains came, she was delivered, and brought forth a male. Who hath heard such a thing? &c. 〈 in non-Latin alphabet 〉 Does the earth bring forth in one day, or is a Nation also brought forth at once? For Zion was in travail and brought forth her sons.

The Prophet here says two things.

• I. That Christ should be born before the destruction of Jerusalem. The Jews themselves collect and acknowledge this out of this Prophesy. It is in the Great Genesis, a very ancient book, thus R. Samuel bar Nahaman said, Whence prove you, that in the day when the des • ruction of the Temple was, Messias was born? He answered, From this that is said in the last Chapter of Isaiah, Before she travailed, she brought forth; before her bringing forth shall come, she brought forth a male child. In the same hour that the destruction of the Temple was, Israel cried out, as though she were bringing forth. And Jonathan in the Ch • ldee translation said, Before her trouble came, she was saved, and before pains of childbirth came upon her, Messiah was revealed. (In the Chaldee it is, 〈 in non-Latin alphabet 〉 A King shall manifest himself. )

  In like manner in the same Book: R. Samuel bar Nahaman said; It happened that Elias went by the way in the day, wherein the Destruction of the Temple was, and he heard a certain voice crying out and saying, The holy Temple is destroyed. Which when he heard, he imagined, how he could destroy the World; but travailing forward, he saw men plowing and sowing; to whom he said, God is angry with the World, and will destroy his house, and lead his children Captives to the Gentiles, and do you labor for temporal Victuals? And another voice was heard saying, Let them work, for the Savior of Israel is born. And Elias said, where is he? And the voice said, In Bethlehem of Judah, &c. These words this Author speaks, and these words they speak.

• II. As it is not without good reason gathered, that Christ shall be born before the destruction of the City, from that clause, Before she travailed, she brought forth; before her bringing forth came ( 〈 in non-Latin alphabet 〉 the pangs of travail) she brought forth a male child: so also from that clause 〈 in non-Latin alphabet 〉 &c. Is a Nation brought forth at once, for Zion travailed and brought forth her children; is gathered as well, that the Gentiles were to be gathered and called to the faith, before that destruction; which our Savior most plainly teacheth, ver. 10. But the Gospel must first be preached among all Nations. For how the Gentiles which should believe are called the Children of Zion, and the Children of the Church of Israel, everywhere in the Prophets, there is no need to show, for everyone knows it.

  In this sense is the word 〈 in non-Latin alphabet 〉 , pangs, or sorrows, in this place to be understood, and it agrees not only with the sense of the Prophet alleged, but with a most common phrase and opinion in the Nation concerning 〈 in non-Latin alphabet 〉 The Sorrows of the Messiah, that is concerning the calamities which they expected would happen at the coming of the Messiah.

  〈 in non-Latin alphabet 〉 Ulla saith, the Messias shall come, but I shall not see him, so also saith Rabba, Messias shall come, but I shall not see him. That is, he shall not be to be seen. Abai saith to Rabba, Why? 〈 in non-Latin alphabet 〉 Because of the sorrows of the Messias. It is a Tradition. His Disciples asked R. Eleazar, What may a man do to be delivered from the sorrows of Messias? Let him be conversant in the Law, and in the works of mercy. The Gloss is, 〈 in non-Latin alphabet 〉 That is the terrors and the sorrows, which shall be in his days. He that feasts thrice on the Sabbath day, shall be delivered from three miseries, 〈 in non-Latin alphabet 〉 From the sorrows of Messiah, from the judgment of Hell, and from the War of Gog and Magog. Where the Gloss is this, From the sorrows of Messias. For in that age wherein the Son of David shall come, there will be 〈 in non-Latin alphabet 〉 an accusation of the Scholars of the Wise men. 〈 in non-Latin alphabet 〉 The word 〈 in non-Latin alphabet 〉 denotes such pains as women in child birth endure.

VERS. XXXII.

OF what day and hour? That the discourse is of the day of the destruction of Jerusalem, is so evident, both by the Disciples question, and by the whole thread of Christ's discourse, that it is a wonder, any should understand these words of the day and hour of the last judgment.

Two things are demanded of our Savior, ver. 4. The one is, When shall these things be, that one stone shall not be left upon another? And the second is, What shall be the sign of this consummation? To the latter he answereth throughout the whole Chapter hitherto. To the former in the present words. He had said indeed in the verse before, Heaven and Earth shall pass away, &c. not for resolution to the question propounded, (for there was no enquiry at all concerning the dissolution of Heaven and Earth,) but for confirmation of the truth of thing, which he had related. As though he had said, ye ask when such an overthrow of the Temple shall happen; when it shall be, and what shall be the signs of it. I answer, These and those, and the other signs shall go before it; and these my words of the thing itself, to come to pass, and of the signs going before, are firmer than Heaven and Earth itself. But whereas ye inquire of the precise time, that is not to be inquired after, For of that day and hour knoweth no man.

We cannot but remember here, that even among the Beholders of the destruction of the Temple, there is a difference concerning the Day of the destruction; that that day and hour was so little known before the event, that even after the event they who saw the flames disagreed among themselves concerning the Day. Josephus, an eye witness, saw the burning of the Temple, and he ascribed it to the Tenth day of the month A • , or Lou • . For thus he, The Temple perished the tenth day of the month Lous, (or August) a day fatal to the Temple, as having been on that day consumed in flames by the King of Babylon. Rabban Jochanan ben Zaccai saw the same conflagration, and he together with the whole Jewish Nation, ascribes it to the ninth day of that month, not the tenth; yet so that he saith, If I had not lived in that age, I had not judged it, but to have happened on the tenth day. For as the Gloss upon Maimonides writes, It was the evening, when they set fire to it, and the Temple burnt until sun-set the tenth day. In the Jerusalem Talmud therefore Rabbi, and R. Joshua ben Levi fasted the ninth and tenth days. See also the Tract Bab. Taanith

For the day of Vengeance is in my heart, and the year of my redeemed come • th, Isaiah. LXIII. 4. What means? The day of Vengeance is in my haert? R. Jochanan saith, I have revealed it to my heart, to my members I have not revealed it. R. Simeon ben Lachish saith, I have revealed it to my heart, 〈 in non-Latin alphabet 〉 but to the ministering Angels I have not revealed it. And Jalkut on that place thus: 〈 in non-Latin alphabet 〉 My heart reveals it not to my mouth, to whom should my mouth reveal it?

〈 in non-Latin alphabet 〉 that is, Neither the Angels, nor the Messias. For in that sense the word 〈 in non-Latin alphabet 〉 Son, is to be taken in this place, and elsewhere, very often. As in that passage, Joh. V. 19. The Son, that is, The Messias, can do nothing of himself, but what he sees the Father do. ver. 20. The Father loveth the Messias, &c. ver. 26. He hath given to the Messias to have life in himself, &c. And that the word Son, is to be rendered in this sense, appears from verse 27. He hath given him authority also to execute judgment, because he is the Son of man. Observe that, Because he is the Son of man.

• I. It is one thing to understand the Son of God barely and abstractly for the second person in the Holy Trinity; another to understand him for the Messias, or that second person incarnate. To say that the second Person in the Trinity knows not something, is blasphemous; to say so of the Messias, is not so, who nevertheless was the same with the second Person in the Trinity. For although the second Person, abstractly considered according to his mere Diety, was co-equal with the Father, co-omnipotent, co-omniscient, co-eternal with him, &c. Yet Messias, who was God-man, considered as Messias, was a servant and a messenger of the Father, and received commands and authority from the Father. And those expressions, The Son can do nothing of himself, &c. will not in the least serve the Arians turn; if you take them in this sense, which you must necessarily do; Messias can do nothing of himself, because he is a Servant and a Deputy.
• II. We must distinguish between the execellencies, and perfections of Christ, which flowed from the Hypostatical union of the two natures, and those which flowed from the donation and anointing of the Holy Spirit. From the Hypostatical Union of the Natures flowed the infinite dignity of his Person, his impeccability, his infinite self-sufficiency to perform the Law, and to satisfy the divine justice. From the anointing of the Spirit flowed, his Power of miracles, his fore-knowledge of things to come, and all kind of knowledge of Evangelic Mysteries. Those rendered him a fit and perfect Redeemer; these a fit and perfect Minister of the Gospel.

Now therefore the fore-knowledge of things to come, of which the discourse here is, is to be numbered among those things, which flowed from the anointing of the Holy Spirit, and from immediate revelation; not from the Hypostatic Union of the Natures. So that those things which were revealed by