Works

VERS. I.

THERE is no one would understand this in the very letter of it, as if the number of the people here present were at least twenty thousand, but a very great number. So Act. XXI. 20. 〈 in non-Latin alphabet 〉 , How many myriads of Jews which believe.

This probably denotes the mighty success of the seventy disciples preaching the Gospel, who had so clearly and effectually taught concerning Christ, and told them of the places that he had determined to come to, that the people had flocked together in those vast numbers, ready upon all occasions to meet him when they heard the Messias was making his approaches to this or that Town.

VERS. III.

I Have elsewhere spoken of a Doctor whispering in the ear 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 of his Interpreter; the reason of this usage is given us in Chagigah 〈 in non-Latin alphabet 〉 because the Law is delivered silently: and the reason of this is 〈 in non-Latin alphabet 〉 it is delivered silently because of Satan .

However these words are not to be understood of any such kind of whispering into the ears of the Interpreter, but concerning any matter that may have been spoken in never so much secrecy and design not to have been known again. The Doctor whisper'd into the ear of the Interpreter, to that end that his disciples might publish what he had said. But here is meant, whatever any had the greatest purpose to conceal, yet God will reveal it; not much unlike that passage in Eccles. X. 20. Our Savior intimates the folly as well as the wickedness of dissimulation, because in time the visor shall be taken off, and the most dissembled hypocrisy exposed to naked view.

VERS. VI.

TWO Sparrows were sold for one farthing , and five for two. We find that Doves were sold in the Temple upon the account of women in child-bed, and their issues of blood, by whom a pair of Turtles and young pigeons were to be offered, if they had not wherewithal to present a more costly sacrifice; so probably the Sparrows were likely to be sold upon the account of lepers in the cleansing of whom they were made use of . I confess the Greek Version in this place hath not 〈 in non-Latin alphabet 〉 , two sparrows, but 〈 in non-Latin alphabet 〉 , two little birds. And yet if you will believe the far-fetched reason that R. Solomon gives, you will easily imagine that they are sparrows that are pointed at. The leprosy, saith he, came upon mankind for an evil tongue, 〈 in non-Latin alphabet 〉 that is for too much garrulity of words, and therefore in the cleansing of it they used 〈 in non-Latin alphabet 〉 sparrows that are always chirping and chattering with their voice.

R. Simeon ben Jachai standing at the mouth of his Cave (wherein he lay hid for the space of thirteen years) he saw a certain man catching of birds. And when he heard Bath Kol out of Heaven, saying, mercy, mercy, the birds escaped. But when he heard Bath Kol, saying, the pain of death, then was the bird taken. He saith therefore 〈 in non-Latin alphabet 〉 A bird is not taken without God, much less the life of a man. This passage is also recited in Midras Tillen , but the circumstances vary.

VERS. IX.

COnsider whether in these words and in the following Verse our Blessed Savior do not point at those two unpardonable sins, Apostasy or denying and renouncing of Christ, and Blasphemy, or the sin against the Holy Ghost. The first is called a sin unto death . And so in truth and in the event is the latter too. I find them indeed confounded by some who discourse upon the sin against the Holy Ghost, when yet this difference may be observed, viz. that Apostasy cannot properly be charged on any▪ but who have already professed Christianity: but Blasphemy against the Holy Ghost was uttered by the Scribes and Pharisees at that time that they disowned and rejected Christ.

VERS. XIII.

I. IN the titles of brethren this obtained amongst them, that as the eldest was called 〈 in non-Latin alphabet 〉 the first born; so the younger was called 〈 in non-Latin alphabet 〉 simple, because without the title of first-born. It seems to be only two brethren here, betwixt whom the complaint is made, but which of them is the complainant, it is not so easy to determine. You will say, the younger most probably, because it is more likely that the first-born should wrong the younger, than the younger the first-born. And yet in that Court of Judicature which they called 〈 in non-Latin alphabet 〉 the Court of, thou draw and I will draw; the younger might be troublesome to the first-born, as well as the first-born to the younger. That matter was thus:

When a Father had bequeathed to his first-born and younger Son a servant and an unclean beast, which could not be parted in two, then saith the one to the other, do thou draw or I will draw; that is, do thou redeem thy share or I will redeem mine. Now here the younger brother may be perverse, and as well hinder the redemption, as the first-born.

II. In the division of inheritances how many vexations and quarrels may arise, both reason and common experience do abundantly teach us. The Rabbins are very large upon this head, and suppose that great controversies may arise either from the Testament of the Father, or the nature of the inheritance, or the quality of the Sons; as if the younger Son be a Disciple of the Wise-men, and the elder not: if the younger be made a Proselyte, the elder a Gentile, &c. But in the instance now before us, the complaint or controversy is not about dividing, but about not dividing, because the first-born most probably would not gratify the younger in that thing.

The Judges in that case was the Bench of the Triumviri, these were the 〈 in non-Latin alphabet 〉 , Judges in the Controversy, and decreed concerning the right or equity of dividing: And either some were appointed by them, or some chosen by those between whom the cause depended, as arbiters in the case, and these were the 〈 in non-Latin alphabet 〉 Dividers, those that took care as to the equality of the division. Now we cannot easily suppose what should move this man to appeal to our Savior as judge in this matter, unless either himself, or Brother, or both were of the number of his Disciples.

VERS. XIX.

WHen the Church is in distress, let not any man then say, I will go into mine house, and will eat and drink 〈 in non-Latin alphabet 〉 and peace be to thee O my soul. For if any one shall so do, it is written of him, behold joy, and gladness, staying Oxen, and killing Sheep▪ eating flesh, and drinking wine: Let us eat and drink for tomorrow we shall die. But what follows? It was revealed in mine ears by the Lord of Hosts, surely this iniquity shall not be purged away from you till you die. And what if he should so say and do, when the Church is not in distress?

VERS. XX.

HOwever this following story hath something in it that may be laughed at, yet hath it something in it that is serious enough. The Rabbins say: It fell out in the days of R. Simeon ben Chalaphta: that he went to a certain Circumcision and there feasted. The Father of the infant gave them old wine, wine of seven years old, to drink, and said▪ unto them, with this wine will I grow old in the joy of my Son. They feasted together till midnight. R. Simeon ben Chalaphta trusting to his own virtue, went out at midnight to go into the City: In the way he finds the Angel of death, and observes him very sad: Saith he to him, who art thou? He saith I am the messenger of the Lord: And why then (saith he) art thou so sad? He saith unto him 〈 in non-Latin alphabet 〉 I am sad for the speeches of those who say, I will do this or that e're long, though they know not how quickly they may be called away by death. That man with whom thou hast been feasting, and that bo • stead amongst you, with this wine I will grow old in the joy of my Son; behold the time draws nigh, that within thirty days he must be snatched away. He saith unto him, do thou let me know my time: To whom he answered, over thee and such as thou art, we have no power: for God being delighted with good works prolongeth your lives.

VERS. XXIV.

I Am mistaken if the Jerusalem Writers would not render it 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 was the Store-house where they laid up their fruits, and 〈 in non-Latin alphabet 〉 was the Barn where they laid up their grain. It is commonly rendered the floor, but there it is meant the Barn floor. Our Savior takes an instance from God feeding the Ravens. It is R. Solomon's remark: Our Rabbins observe that the Raven is cruel toward its young, but God pitieth them, and provides them flees that breed out of their own dung. Now the reason they give why the old ones are so unmerciful to their own young, is in Chetabboth , where the Gloss thus explains the mind of the Gemarists speaking of the young ones 〈 in non-Latin alphabet 〉 both white and black: when they grow black, the old ones begin to love their young, but while they are all white they loath them.

In that very place there occurs this passage not unworthy our transcribing. There was a certain man brought before Rabh Judah, because he refused to provoide for his Children: saith he to those that brought him 〈 in non-Latin alphabet 〉 the Dragon brings forth, and lays her young in the Town to be nourished up. When he was brought to Rabh Chasda, he saith unto them, compel him to the door of the Synagogue, and there let him stand, and say 〈 in non-Latin alphabet 〉 the Raven seeks her young ones, but this Man doth not seek [or own] his Children: But doth the Raven seek her young ones? behold it is written, God feedeth the Ravens which cry unto him. 〈 in non-Latin alphabet 〉 This hath no difficulty in it. 〈 in non-Latin alphabet 〉 This is said of them while they are white, that God feeds them, but that is said of them when they are become black, that the Raven owneth her young. But the Gloss hath it thus: It seems as if he with his own voice should cry out against himself and say, the Raven owneth her young. But there are those that expound it, as if the minister of the Synagogue should set him forth and proclaim upon him, the Raven acknowledgeth her young, but this man rejects his own Children. Tell it to the Church, Matth. XVIII. 17.

VERS. XXX.

〈 in non-Latin alphabet 〉 Is a very common form of speech amongst the Jews by which they express the Gentiles, or all other nations beside themselves. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 have a peculiar propriety in Sacred Writ, which they have not in profane Authors: so far that 〈 in non-Latin alphabet 〉 hath relation only to the Jewish ages, and 〈 in non-Latin alphabet 〉 to the nations that are not Jewish. Hence 〈 in non-Latin alphabet 〉 , Matth. XXIV. 3. is meant, the end of the Jewish age, or world. And 〈 in non-Latin alphabet 〉 , Tit. I. 2. is before the Jewish world began; and hence it is that the world very often in the New Testament is to be understood only of the Gentile world.

VERS. XXXVII.

〈 in non-Latin alphabet 〉 He that serves at the table, goes about, while the guests sit. 〈 in non-Latin alphabet 〉 , seems to denote the same thing here; unless it may refer to some such thing as this, viz. that the Master will pass by his dignity, and condescend to minister to his own Servants.

VERS. XXXVIII.

IN the very dead watches of all, at least if there be not a solecism in speech. At the first watch they went to bed, and the fourth watch, the time of getting up again came on: so that the second and the third watch was the very dead time of sleep.

VERS. XLVII.

THere was a stated number of stripes, and that was forty, beyond which no Malefactor Condemned by the Judges to that punishment, ought to receive. Whence that passage seems a little strange. He that kills an Heifer, and afterward two of that Heifers Calves 〈 in non-Latin alphabet 〉 let him be beaten with fourscore stripes. How so? fourscorce when they ought not to exceed above forty? They might not exceed that number for one single crime: but if the crime was doubled, they might double the punishment. And it may be a question whether they did not double their accusations upon St. Paul, when they multiplied their stripes, he himself telling us that five times he had received forty stripes save one

But did everyone that was adjudged by the Court to stripes, did they always receive that number exactly of thirty nine? no doubt the number was more or less according to the nature of the crime. Which seems to be hinted in Pesachin 〈 in non-Latin alphabet 〉 he that eateth the Potitha (some creeping thing of the Sea) let him be beaten with four stripes. 〈 in non-Latin alphabet 〉 He that eateth a Pismire, let him be beaten with five. 〈 in non-Latin alphabet 〉 He that eateth an Hornet, let him have six. If this be the sense of the words, then here may arise a question with what kind of scourge they were beaten? if with that scourge of three cords that was used when they gave nine and thirty stripes, repeating their strokes by a scourge of three cords thirteen times, how then could they inflict four or five stripes with such a scourge as that was?

But as to the number of stripes which the master might inflict upon his slave, that was not stated, but left to the pleasure of the master, according to the nature of the crime: which seems hinted at in these words of our Savior, and in the following rule amongst the Jews, some kind of measure still being attended to.

〈 in non-Latin alphabet 〉 It is allowed to deal with a Canaanite (that is, a Gentile) slave with severity. But though this is de jure, yet there is a law of mercy, and rule of wisdom, that a man should be gentle, pursuing righteousness, not making the yoke heavy upon his servant, lest he afflict him.

VERS. XLIX.

〈 in non-Latin alphabet 〉 What will I, seems to be used after the manner of the Schools, where 〈 in non-Latin alphabet 〉 What do I say? is the same with, I do say this. And so 〈 in non-Latin alphabet 〉 What do I decree or approve? is the same with, this I do decree or approve. So 〈 in non-Latin alphabet 〉 , What will I? is the same with, this I will. Thus in these words of our Savior, What will I if it be already kindled? the meaning is, this I will, that it be already kindled. Now what kind of fire this was, which he would have already kindled, he himself explains Vers. 51. and so on.

VERS. I.

IF this report concerning the Galileans was brought to our Savior immediately after the deed was done, then was this Tragedy acted by Pilate, a little before the Feast of Dedication, for we find Christ going toward that Feast, Vers. 22. But the time of this slaughter is uncertain; for it is a question whether they that tell him this passage, relate it as news which he had not heard before, or only to draw from him his opinion concerning that affair, &c.

It is hotly disputed amongst some, as to the persons whom Pilate slew. And

I. Some would have them to have been of the Sect of Judas the Gaulonite, and that they were therefore slain because they denied to give tribute to Caesar. He is called indeed Judas of Galilee , and there is little doubt but that he might draw some Galileans into his opinion and practice. But I question then, whether Christ would have made any kind of defense for such, and have placed them in the same level with these upon whom the Tower of Siloam fell, when it so plainly appears that he taught directly contrary to that perverse Sect and Opinion. However, if these were of that Sect (for I will not contend it) then do these who tell this to our Savior seem to lay a snare for him, not much unlike that question they put to him: Is it lawful to give tribute to Caesar or no?

II. There is one that confounds this story with that of Josephus which he relates from him thus abbreviated, In Galiaea autem, &c. In Galilee there were certain Samaritans, who being seduced by a notorious Impostor, moved Sedition at Mount Gerizim (where this Cheat promised them to show them the sacred Vessels, which he falsely told them had been hid by Moses in that place.) Pilate sending his forces upon them suppressed them, the greater of them were taken and adjudged to death . I admire how this learned man should deliver these things, with so much confidence as even to chastise Josephus himself for his mistake in his computation of the time for this story, concluding thus, cum revera tamen caedes, &c. When indeed this slaughter made upon the Samaritans by Pilate, seems to be that very slaughter of the Galileans, mentioned by St. Luke, Chap. XIII. 1.

Whereas in truth Josephus mentions not one syllable either of Galilee or Sacrifice, or the Galileans, but Samaritans: and it is something a bold thing to substitute rebelling Samaritans in the place of sacrificing Galileans. Nor is it propable that those that tell this matter to our Savior, would put this gloss and color upon the thing while they related it.

III. The feud and enmity that was between Pilate and Herod might be enough to incense Pilate to make this havoc of the subjects of Herod.

David swore to Abishai, As the Lord liveth, if thou touch the blood of this righteous man [Saul] 〈 in non-Latin alphabet 〉 I will mingle thy blood with his blood. So Pilate mingled the blood of these sacrificers, with the blood of those sacrifices they had slain. It is remarkable that in Siphra the killing of the sacrifices may be well enough done, by strangers, by women, by servants, by the unclean, even those Sacrifices that are most holy, provided that the unclean touch not the flesh of them. And a little after, At the sprinkling of the blood the work of the Priest begins, and the slaying of them may be done by any hand whatever.

Hence was it a very usual thing for those that brought the Sacrifice to kill it themselves: and so probably these miserable Galileans were slaughtered, while they themselves were slaying their own sacrifices. For it is more likely that they were slain in the Temple whiles they were offering their sacrifices, than in the way, whiles they were bringing them thither.

VERS. IV.

THE pool of Bethesda was the pool of Siloam and from thence all that adjacent part of the City is denominated Siloam. And therefore it is left doubtful whether this Tower were built over the Pool, that is over the porches of the Pool, or stood something remote from it, in those parts that yet bore the name of Siloam. And if the article 〈 in non-Latin alphabet 〉 does not determine the matter, we must continue still in doubt. Will Grammar permit that that article should be prefixed to that part of the City? It is certain that the very Pool is called 〈 in non-Latin alphabet 〉 , The Pool of Siloam. So that I conceive this Tower might be built over the Portico's of the Pool, and might overwhelm those eighteen men while they were busied about purifying themselves (and so this event falls in the more agreeably with that of the Galileans ) or as they were expecting to be healed at the troubling of the waters; For it is very uncertain at what time this Tower fell.

VERS. VII.

THere was no Tree that was of a kind to bear fruit might lightly and upon every small occasion be cut down, that law providing against it in Deut. XX. 19, 20. where the Pesikta observes that there is both an affirmative, and also a negative command, by which it is the more forbidden that any Tree of that kind should be cut down unless upon a very indispensible occasion. Rabb saith, cut not down the Palm that bears a cab of dates. They urge, and what of the Olive, that that should not be cut down? If it bear but the fourth part of a cab. R. Chaninah saith 〈 in non-Latin alphabet 〉 My Son Shibchah had not died had he not cut down a Fig-tree before its time.

VERS. VIII.

THE Talmudists 〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 They dung it and dig it, &c. The Gloss is, They lay dung in their Gardens to moisten the earth: they dig about the roots of their trees, they pluck up the suckers, they take off the leaves, they sprinkle ashes, and they smoke under the trees to kill worms.

VERS. XI.

I. THE Jews distinguish between Spirits, and Devils, and good Angels. All things do subserve to the Glory of the King of Kings the Holy blessed one 〈 in non-Latin alphabet 〉 even Spirits 〈 in non-Latin alphabet 〉 , also Devils 〈 in non-Latin alphabet 〉 also ministering Angels.

The difficulty is, in what sense they take spirits, as they are distinguished from Angels and Devils, when it is probable they did not mean human souls. But these things are not the business of this place.

II. Therefore as to this phrase in St. Luke 〈 in non-Latin alphabet 〉 , a spirit of infirmity. Let us begin our enquiry from this passage: It is written, if I put the plague of Leprosy in an house of the land of your inheritance. R. Judah saith, this foretells such plagues to come upon them. R. Simeon saith, 〈 in non-Latin alphabet 〉 He excepts those violent plagues that do not render a man unclean. Where the Gloss is, 〈 in non-Latin alphabet 〉 If those plagues come by the insufflation of the Devil, which do not defile the man. And the Gemara a little after, Rabba saith, 〈 in non-Latin alphabet 〉 he excepts the plagues of spirits. Rabh Papa saith, he excepts the plagues of enchantments. Where the Gloss again hath it, Those plagues which are inflicted by the insufflation of the Devil, not by the hands of men.

1. You see therefore first, that it was a most received opinion amongst the Jews that diseases or plagues might be inflicted by the Devil. Which is plain also from the Evangelists, because our Savior in this very place tells us that the bowing together of this Woman, was inflicted upon her by Satan.

2. They conceived further that some diseases were inflicted that were unclean, and some that were not unclean. The unclean were the Leprosy, Issues, &c. Not unclean were such as this Woman's infirmity, &c.

III. They distinguish betwixt 〈 in non-Latin alphabet 〉 an evil spirit, and 〈 in non-Latin alphabet 〉 an unclean spirit. Not but they accounted an unclean spirit ill enough, and an evil spirit to be unclean enough, but that they might distinguish the various operations of the Devil, as also concerning the various persons possessed and afflicted by him.

1. They acknowledged that evil Spirits might inflict diseases. Whomsoever either the Gentiles, or 〈 in non-Latin alphabet 〉 evil spirits drive [i. e. beyond the bounds of the Sabbath.] Where the Gloss is, The evil spirit is the Devil that hath entered into him, disturbs his intellectuals, so that he is carried beyond the bounds. But Rambam saith, They call all kind of melancholy an evil spirit. And elsewhere 〈 in non-Latin alphabet 〉 an evil spirit, i. e. a disease.

2. 〈 in non-Latin alphabet 〉 The unclean spirit, amongst them was chiefly and more peculiarly that Devil that haunted places of burial, and such like, that were most unclean. 〈 in non-Latin alphabet 〉 The unclean spirit, i. e. the devil that haunts burying places. Thither the Necromancer betook himself (as the Gemara hath it, which I have also quoted in another place) and when he had macerated himself with fasting, he lodgeth amongst the Tombs, to the end that he might be the more inspired by the unclean spirit. Nor is it much otherwise (as they themselves relate it) with the 〈 in non-Latin alphabet 〉 the Python, or prophesying spirit. For the Rabbins deliver 〈 in non-Latin alphabet 〉 the Python is he that speaks between the parts. The Gloss is, He that raiseth a dead person, and sits between the parts of the bones, &c.

Hence that reason of our conjecture, concerning that demoniac, Luke IV. 33. that he was either a Necromancer, or Pythonist, taken from that unusual way expressing it which is there observable, not 〈 in non-Latin alphabet 〉 , having an unclean spirit, nor 〈 in non-Latin alphabet 〉 , having an unclean devil; but 〈 in non-Latin alphabet 〉 , having a spirit of an unclean devil.

There were therefore two sorts of men, whom they accounted under the possession of an unclean spirit, in their proper sense so called. Those especially who sought and were ambitious to be inspired of the devil, amongst tombs and unclean places: And those also who being involuntarily possessed by the Devil, betook themselves amongst Tombs and such places of uncleanness, And whether they upon whom the Devil inflicted unclean diseases should be ranked in the same degree, I do not determine. There were others who were not acted by such diabolical furies, but afflicted with other kind of diseases whom they accounted under the operation 〈 in non-Latin alphabet 〉 of an evil spirit of disease or infirmity. Not 〈 in non-Latin alphabet 〉 of uncleanness, but 〈 in non-Latin alphabet 〉 of infirmity. And perhaps the Evangelist speaks according to this Antithesis: that this Woman had neither a spirit of uncleanness, according to what they judged of a spirit of uncleanness, nor 〈 in non-Latin alphabet 〉 a disease of uncleanness, but 〈 in non-Latin alphabet 〉 a spirit of infirmity.

VERS. XV.

THAT disceptation in Schabh. doth attest this, 〈 in non-Latin alphabet 〉 how far a beast going forth. Where it is very much cautioned that the beast be not brought out on the Sabbath day carrying anything upon him that might be a burden not permitted to be born on that day. They allow 〈 in non-Latin alphabet 〉 that a Camel be led out with an Halter, 〈 in non-Latin alphabet 〉 an Horse with a Collar, &c. that is, when they are led out either to pasture or watering. Nay the Gloss upon the place adds, That they may lead out the Horse to the water, that he may dip the Collar in the water if the Collar be unclean.

To this may be referred that abstruse and obscure rule 〈 in non-Latin alphabet 〉 concerning the building of mounds about a spring that belongs to a private man with that art, that the beast being led thither to watering on the Sabbath day, shall not go out of the place that is of common right.

It is not only permitted to lead the beast out to watering on the Sabbath day, but they might draw water for him, and pour it into troughs, provided only that they do not carry the water and set it before the beast to drink, but the beast come and drink it of his own accord.

VERS. XXIII.

THIS question, Lord are there few that be saved? when it was a received opinion amongst the Jews, that all Israel should have their part in the world to come, makes it doubtful, whether it was propounded captiously, or merely for satisfaction.

This very matter is disputed amongst the Doctors. Therefore hell hath enlarged herself, and opened her mouth 〈 in non-Latin alphabet 〉 beyond the statute. Resh Lachish saith, this is for him who forsaketh one statute. (The Gloss is, He that leaves one statute unobserved, shall be condemned in hell.) But R. Johanan saith, Their Lord will not have it so as thou sayest concerning them. (The Gloss is, He will not have thee judge so concerning Israel.) For the sense is, Although a man have not learnt but one statute only, he shall escape Hell. It is said, It shall come to pass that in all the land, saith the Lord, two parts of it shall be cut off, and die, and the third part shall be left. Resh Lachish saith, The third part of Shem. R. Johanan saith unto him, Their Lord will not have it so as thou sayest concerning them, for it is the third part of Noah. It is said, I will take you, one of a City and two of a Tribe▪ Resh Lachish saith, These words are to be understood in the very letter. R. Johanan saith unto him, Their Lord will not have it so as thou sayest concerning them, but one of a City shall expiate for the whole City, and two of a family for the whole family. It is said, I will take them for my people, and it is said, I will bring you into the land. He compares their going out of the land of Egypt, with their coming in to their own land: Now how was their coming in into the land of Canaan? There were only two persons of threescore Myriads that entered in. Rabba saith, So also shall it be in the days of the Messiah. A man would hardly have expected such ingenuity from a Jew, as we here meet with in Resh Lachish and Rabba.

VERS. XXXII.

I Conceive, our Savior may allude here to the common Proverb: The Brethren of Joseph fell down before his face and worshipped him, saith R. Benjamin bar Japheth. Saith R. Eliezer 〈 in non-Latin alphabet 〉 This is what is commonly said amongst men. 〈 in non-Latin alphabet 〉 Worship the Fox in his time. (The Gloss is, In the time of his prosperity.) But go you, and say to that Fox, however he may wallow in his present prosperity, that I will never flatter him, or for any fear of him desist from my work, but behold I cast out devils, &c.

VERS. XXXIII.

A Tribe, nor false Prophet, (such an one they accounted the Holy Jesus) nor an High Priest, can be judged, but by the bench of seventy one. Rambam upon the place as also the Gemara. We know that a false Prophet must be judged by the Sanhedrin, from the parity of the thing: for so is judged 〈 in non-Latin alphabet 〉 a rebellious Judge.

Now as to the judgment itself these things are said: They do not judge him to death, in the Court of Judicature that is in his own City, nor in that that is at Gabneh, but they bring him to the great consistory that is at Jerusalem, and reserve him to one of their Feasts, and at their Feast they execute him, as it is said: All Israel shall hear, and shall fear, and do no more so.

VERS. XXXV.

THere was a time (I confess) when I apprehended no difficulty at all in these words, but now (which may seem a Paradox) my old eyes see better than my younger ones did, and by how much the more I look into this passage, by so much the more obscure it appears to me.

I. What sense must that be taken in, ye shall not see me? when as after he had said this, (at least as the words are placed in our Evangelist) they saw him conversant amongst them for the space of three months and more: particularly and in a singular manner, in that august triumph, when riding upon an Ass, he had the acclamations of the people in these very words, Blessed is he that cometh, &c. one might therefore think, that the words have some respect to this very time and action; but that in St. Matthew these words are repeated by our Savior after this triumph was over.

Christ is now at Jerusalem at the feast of Dedication; at least that feast was not far off, for we find him going to it, ver. 22. so that this exposition of the words looks fair enough; ye see me now, but henceforward ye shall see me no more, until ye shall say, Blessed is he that cometh in the name of the Lord: which very thing was said in that triumph of his. But what shall we say then to that of St. Matthew, that these very words are recited sometime after he had received these acclamations from the people? I would hardly believe with the Learned Heinsius, that the words in St. Matthew are not set in their proper place, but the series of the History is transpos'd: I would rather think our Savior meant not an ocular seeing him, but spoke it in a spiritual and borrowed sense; viz. in that sense wherein the Jews were wont to use the word seeing, when they spake of seeing the Messiah, the days of the Messiah, and the consolation of Israel: that is, of partaking and enjoying the comforts and advantages of the Messiah, and of those days of his. So that our Savior's meaning may seem to be this, Ye shall from hence forward enjoy no benefit from me the Messiah, till ye shall say, Blessed is he that cometh, &c. For it is worthy our enquiry whether Christ ever after these words of his did endeavor so to gather the children of Jerusalem together, that the City might not be destroyed, and the whole Nation cast off. He did indeed endeavor to gather 〈 in non-Latin alphabet 〉 , the remnant according to the election of grace, but did he ever after this, labor that the place and Nation might be preserved? As to these it is argument enough that he had given them wholly over in his own mind, in that here, and in St. Matthew he did in such precise terms denounce the ruin of Jerusalem, immediately before he uttered these words. I had rather therefore than admit any immethodicalness in St. Matthew, expound the passage to this sense, From hence forward ye shall never see the consolations of Messiah, nor have me any ways propitious amongst you, endeavoring at all the preservation of your City or Nation from ruin, till ye shall say, Blessed is he that cometh in the name of the Lord.

II. But then here ariseth as great a difficulty about the word 〈 in non-Latin alphabet 〉 till, that is, whether it concludes them, that in time they will say and acknowledge it, or whether it excludes and denies that they ever shall, for who knows not how different and even contrary a force there is in this word until? Occupy till I come . Here it concludes that he will come again. This iniquity shall not be forgiven you till you die . There their forgiveness is excluded forever. And indeed the expression in this place looks so perfectly two ways, that he that believes the conversion of the Jewish Nation as a thing that must come to pass, may turn it to his side; he that believes the contrary, to his.

ALthough a more intimate weighing of these words will not very much help in determining the force of this word until in this place: yet will it probably afford us some light into the whole clause.

The words are taken out of Psal. CXVIII. 26. and were sung in the great Hallel. So that I will beg the Readers leave to digress a little in search of this usage, especially as to those words that are now in hand.

I. The great Hallel was the recitation of Psalms CXIII. CXIV. CXV. CXVI. CXVII. CXVIII. upon every feast, in every family or brotherhood. The Hymn that our Savior with his Apostles sung at the close of the Passover d, was the latter part of this Hallel.

II. Everyone indeed was of right bound to repeat it entirely in his own person. But seeing it was not everyone's lot to be so learned or expedite as that came to, there was one to recite it in the stead of all the rest, and they after him made some responsals. This went for a maxim amongst them 〈 in non-Latin alphabet 〉 If he hear, 'tis as if he responded. 〈 in non-Latin alphabet 〉 If he hear, though he do not answer, he performs his duty; the meaning is, if any be so unskillful that he can neither recite himself, nor answer after another that doth recite, let him but hear attentively, and he doth as much as is required from him.

III. There was a twofold way of responding according to the difference of persons reciting. If an elder, or master of a family, or one that could fitly represent the whole Congregation, should recite or lead in singing; then the rest repeat no other words after him except the first clause of every Psalm; and as to all the remainder they answered verse by by verse Allelujah. For the action of him that represented them, and led up in singing, avail'd for those that were represented, especially they having testify'd their consent by answering Allelujah. He was a dunce indeed that could not answer so far amongst the rest.

IV. But if there wanted such an elder so well skilled in reading or reciting, that it became necessary for a servant or woman, or some more skillful boy to lead up, then let us hear what they did in that case. e If a servant or woman, or boy should lead in singing 〈 in non-Latin alphabet 〉 Everyone in the Congregation recites those very words which he had said. 〈 in non-Latin alphabet 〉 . If a more ancient person, or one of greater note do sing or read 〈 in non-Latin alphabet 〉 they answer after him Hallelujah Now the reason why the words recited by a servant, Woman, or Boy, should be repeated after them Verbatim, was this, because such an one was unfit to represent a Congregation, and his action could not avail for the rest, so that it behooved every person to recite singly for himself, that he might perform his duty.

V. When they came to the words now in hand 〈 in non-Latin alphabet 〉 Blessed be he that cometh in the name of the Lord, if it be a boy or a servant that is the praecentor: 〈 in non-Latin alphabet 〉 He saith, Blessed be he that cometh, and the rest answer, in the name of the Lord. And this is that for which I have so long ventured upon the Reader's patience, that he may observe what is done differently from the rest, when this clause is recited. It is cut in two, which is not done in others. And the first words are not repeated after the praecentor, as they are in other clauses. And whether this custom obtained only in families where servants or boys led up in singing, we may judge from this following passage.

They asked R. Chaijam bar Ba, how doth it appear, that he who heareth, and doth not answer, perform his duty? From this saith he 〈 in non-Latin alphabet 〉 that we see the greatest Rabbins standing in the Synagogue, 〈 in non-Latin alphabet 〉 and they say blessed be he that cometh, 〈 in non-Latin alphabet 〉 and they answer, in the name of the Lord, and they both perform their duty. Midras Tillin leaves these last words 〈 in non-Latin alphabet 〉 wholly out. For so that hath it: The men of Jerusalem say from within, 〈 in non-Latin alphabet 〉 save us now O Lord we beseech thee. The men of Judea say from without 〈 in non-Latin alphabet 〉 prosper us now Lord we beseech thee. The men of Jerusalem say from within, 〈 in non-Latin alphabet 〉 blessed be he that cometh; and the men of Judea say from without, we have blessed you out of the house of the Lord.

I will not confidently assert that these men had any ill design when they thus mangled this famous clause; but surely there is at least some ground of suspicion, that they hardly refer the words to the right object. R. Solomon assuredly doth not. For, so it ought to be said (saith he) to those that bring their first-fruits, and go up to the Feasts.

1. To come, is oftentimes the same with them as to teach; If any one shall come in his own name, him ye will receive: i. e. If any one shall teach. And so it is frequently in the Jerusalem Talmud, concerning this or the other Rabbin 〈 in non-Latin alphabet 〉 he came, and 〈 in non-Latin alphabet 〉 when he cometh. Which if it be not to be understood of such an one teaching, I confess I am am at a loss what it should mean else.

2. Those Doctors did not come and teach in the name of the Lord, but either in their own name, or in the name of the traditions of some Father. Hence nothing more familiar with them, than, R. N. in the name of R. N. saith: as every leaf, I may say almost every line of their writings witness. If therefore by cutting short this clause, they would be appropriating to themselves the blessing of the people, whom they had taught to say, Blessed be he that cometh, letting that slip, or omitting what follows, in the name of the Lord; they do indeed like themselves, cunningly lying at catch and hunting after • ame and vain-glory.

Let the Reader judge whether Christ might not look this way in these words. However, I shall not scruple to determine that they shall never see the Messiah, as to any advantage to themselves, till they have renounced the Doctrines of coming in their own name, or in the name of the Traditions of their Fathers, embracing his Doctrine who is come in the name of the Lord. Which whether they shall ever do or no, let him determine, who can determine whether that Nation shall ever be converted.

VERS. 1.

THE Jews tables were generally better spread on that day than on any others: and that as they themselves reckoned, upon the account of Religion and Piety. I have spoken to this elsewhere; take here a demonstration. Rabba bar Rabh. Honna went to the house of Rabba bar Rabh. Nachman. He set before him three measures of rich cake; to whom he, how did you know of my coming? the other answered is there anything more valuable to us than the Sabbath? The Gloss is: we do by no means prefer thee before the Sabbath. We got these things ready in honor of the Sabbath, not knowing anything of thy coming.

Rabh, Abba bought flesh of thirteen Butchers for thirteen staters 〈 in non-Latin alphabet 〉 and paid them at the very hinge of the door. The Gloss tells us, That he bought of thirteen Butchers that he might be sure to taste the best, and before they could come that should bring the flesh, he had gotten his money ready for them, and paid them at the very gate, that he might hasten dinner: and all this in honor of the Sabbath day.

R. Abhu 〈 in non-Latin alphabet 〉 sat upon an Ivory throne, and yet blew the fire. That was toward the cooking of his dinner, in honor of the Sabbath. It ought not to be passed by without observation that Christ was at such a dinner, and that in the house of a Pharisee, who doubtless was observant enough of all Ceremonies of this kind.

VERS. III.

A Jew will be ready to cavil against the truth of the Evangelists, upon the occasion of this and such like questions they report from our Savior. What need had he (will such an one say) to ask this question, when he could not but know, that in danger of life it was permitted them to do anything toward the preservation of it: Nay, where there was no imminent danger, they were allowed to apply Medicines, Plasters, &c. especially, which I must not omit 〈 in non-Latin alphabet 〉 to apply leaven even in the time of Passover, to a Gumretha , some very burning distemper.

This is all true indeed, and this no doubt, our Savior understood well enough, but withal, he could not but observe, with how ill an eye they looked at him, and would not allow that in him, which was lawful in another man. He was always accused for healing on the Sabbath day, which, whiles he did it with a word speaking, he could not violate, so much, as even their own Canons permitted him; And wherefore then should they accuse him? In mere hatred to his person and actions. There are two little stories we meet with in places quoted before, which perhaps may serve in some measure to illustrate this matter.

The Grandchild of R. Joshua ben Levi had some disease in his throat 〈 in non-Latin alphabet 〉 There came one and mumbled to him in the name of Jesus the Son of Pandira, and he was restored.

Here we see the virtue and operation of Jesus not so utterly exploded, but they did allow of it.

When R. Eliezer ben Damah, had been bitten with a Serpent, and Jacobus Capharsamensis came in the name of Jesus the Son of Pandirah to heal him, R. Ishmael forbad it: And so the sick man died.

VERS. V.

IT being an undoubted maxim, That they must deal mercifully with an Israelite's goods: The Doctors in many things dispensed with the Sabbath for the preservation of a Beast 〈 in non-Latin alphabet 〉 They do not play the midwives with a Beast that is bringing forth its young on a Feast-day, but they help it. : 〈 in non-Latin alphabet 〉 How do they help it? They bear up the young one, that it doth not fall upon the ground: They bring wine and spirit it into the nostrils, they rub the paunch of the damme, so that it will suckle its young.

A firstling if it fall into a ditch (on a Feast-day, or the Sabbath) let the Mumcheh look into it, and if there be any blemish in it, let him take it out and kill it: if not, let him not kill it. He draws it out however, that it might not be lost. And so they deal with other Beasts, only the Mumcheh, or he that is to try them for their blemishes, is not made use of.

VERS. VIII.

THEY were ambitious of the highest room in honor of their wisdom. There were three persons invited to a Feast, a Prince, a wise man, and an ordinary person: the wise man sat next to the Prince: being asked by the King why he did so? he answered, because I am a wise man. Janneus the King sitting at table with some of the Nobles of Persia, Simeon ben Shetah that had been invited, placed himself betwixt the King and Queen, being asked why so? He answered, in the book 〈 in non-Latin alphabet 〉 of Ben Sirah it is written 〈 in non-Latin alphabet 〉 Exalt wisdom, and she shall exalt thee, and make thee to sit among Princes.

It is much such advice as this of our Savior's that is given us in Prov. XXV. 7. upon which place we have this passage: R. Aquilah in the name of R. Simeon ben Azzai thus expounds it; go back from thy place two or three seats, and there sit, that they may say unto thee, go up higher, &c.

VERS. XVIII.

A Very ridiculous, as well as clownish and unmannerly excuse this, if it grew toward night, for it was supper time. A very unseasonable time to go see a piece of ground new bought, or to try a yoke of Oxen. The substantive therefore that should answer to the adjective 〈 in non-Latin alphabet 〉 , I would not seek any other where than as it is included in the word 〈 in non-Latin alphabet 〉 , so that the sense of it may be 〈 in non-Latin alphabet 〉 , they began all for one cause to make excuse, i. e. for one and the same aversation they had to it.

VERS. XXIII.

INTO the high ways that he might bring in 〈 in non-Latin alphabet 〉 the travellers: but who were those that were among the hedges? we have a parallel place, 1 Chron. IV. 23. These were the Potters. 〈 in non-Latin alphabet 〉 . In Greek, 〈 in non-Latin alphabet 〉 , Those that dwell in Ataim and Gader: But the vulgar, Habitantes in plantationibus & sepibus; dwelling in Plantations and Hedges. To the same purpose R. Solomon, and Kimchi. They employed themselves in making pots, in planting, in setting hedges, and making mud-walls. The Targumist here is very extravagant. These are those disciples of the Law, for whose sake the world was made, who sit in judgment, and stablish the world, and their daughters build up the wast places of the house of Israel, with the presence of the Eternal King, in the service of the Law, and the intercalation of months, &c.

VERS. XXXIV.

THIS hath a very good connection with what went before. Our Savior had before taught, how necessary it was for him that would apply himself to Christ and his Religion, to weigh and consider things beforehand, how great and difficult things he must undergo, lest when he hath begun in the undertaking, he faint and go back; he Apostatize and become unsavory salt.

〈 in non-Latin alphabet 〉 suits very well with the Hebrew word 〈 in non-Latin alphabet 〉 which both signifies unsavory and a fool. 〈 in non-Latin alphabet 〉 Can that which is unsavory be eaten without salt? Thy Prophets have seen for thee, 〈 in non-Latin alphabet 〉 vanity and that which is unsavory. The Greek, 〈 in non-Latin alphabet 〉 , vain things, and folly. 〈 in non-Latin alphabet 〉 He gave not not that which is unsavory to God. The Greek, 〈 in non-Latin alphabet 〉 . He did not give folly to God.

VERS. IV.

THIS was a very familiar way of numbering and dividing, amongst the Jews, viz. betwixt one and ninety. I have given instances elsewhere, let me in this place add one more. Of those hundred cries that a Woman in travail uttereth, ninety and nine of them are to death, and only one of them to life.

VERS. VII.

HERE we are to consider the distinction commonly used in the Jewish Schools.

I. All the good, and those that were to be saved at last they called 〈 in non-Latin alphabet 〉 just persons. [It is opposed to the word 〈 in non-Latin alphabet 〉 wicked persons, as we may observe more than once in the first Psalm.] Hence this and the like passage very frequently, 〈 in non-Latin alphabet 〉 Paradise is for the just. 〈 in non-Latin alphabet 〉 Good things laid up for the just.

Let us by the way play a little with the Gemarists, as they themselves also play with the letters of the Alphabet, and amongst the rest especially the letterr 〈 in non-Latin alphabet 〉 Tsadi. 〈 in non-Latin alphabet 〉 There is Tsadi that begins a word (or the crooked 〈 in non-Latin alphabet 〉 ) and Tsadi that ends a word (or the steight 〈 in non-Latin alphabet 〉 ) What follows from hence? 〈 in non-Latin alphabet 〉 There is the just person that is crooked (or bowed down) and there is the just person that is erect (or straight.) Where the Gloss hath it, It is necessary that the man that is right and straight, should be bowed or humble, and he shall be erect in the world to come. Aruch acknowledgeth the same Gloss, but he also brings another, which seems of his own making. That there is a just person who is 〈 in non-Latin alphabet 〉 mild or humble; but there is also a just person who is not so. Let him tell if he can, what kind of just person that should be that is not mild or humble. But to return to our business.

II. They divide the just into 〈 in non-Latin alphabet 〉 those that are just and no more: and 〈 in non-Latin alphabet 〉 those that are perfectly just. Under the first rank, they place those that were not always upright, but having lived a wicked and irreligious life, have at length betaken themselves to repentance and reformation. These they call 〈 in non-Latin alphabet 〉 Penitents. Under the latter rank are they placed, who have been always upright, and never declined from the right way: These they call 〈 in non-Latin alphabet 〉 perfectly just, and 〈 in non-Latin alphabet 〉 just from their first original. As also, 〈 in non-Latin alphabet 〉 holy or good men, and men of good works. Such an one did he account himself, and probably was so esteemed by others, that saith, these all have I kept from my youth. And such an one might 〈 in non-Latin alphabet 〉 that holy man be thought, 〈 in non-Latin alphabet 〉 who never committed one trespass, all the days of his life: excepting this one misfortune that befell him, 〈 in non-Latin alphabet 〉 that once he put on the Phylacteries for his forehead, before the Phylacteries for his arms. A wondrous fault indeed! and what pity is it that for this one trespass of his life he should lose the title of 〈 in non-Latin alphabet 〉 one perfectly holy. Yet for this dreadful crime is the poor wretch deprived of a solemn interment, and by this was his atonement made.

We meet with this distinction of just persons in Beracoth R. Abhu saith, in the place, where stand 〈 in non-Latin alphabet 〉 the Penitents, there do not stand 〈 in non-Latin alphabet 〉 the perfectly just. This distinction also appeared both in the tongues and persons of those that were dancing in the Temple at the Feast of Tabernacles. Some of them said, blessed be our youth that have not made our old men ashamed. 〈 in non-Latin alphabet 〉 these were the holy, and men of good works. Others said, blessed be our old men, who have expiated for our youth. 〈 in non-Latin alphabet 〉 these were they who became Penitents.

This phrase of 〈 in non-Latin alphabet 〉 perfectly just persons, puts me in mind of that of the Apostle , 〈 in non-Latin alphabet 〉 , the spirits of just men made perfect. Where (if I understand aright, the scope of the Apostle in the argument he is upon) he speaks of just men who are still in this life, and shows that the souls or spirits of believers, are made perfectly righteous by faith; contrary to what the Jews held, that men were complete in their righteousness, by works, even bodily works.

Seeing those whom they accounted perfectly just, are termed 〈 in non-Latin alphabet 〉 men of works: so that perfectly just, and men of works were convertible terms, it may not be improbable but the Essenes, or Isaiah, may have there name from 〈 in non-Latin alphabet 〉 so that they might be called 〈 in non-Latin alphabet 〉 that is workers, and by that be distinguished from the penitents. But of that matter I will raise no dispute.

III. Now which of these had the preference, whether perfect righteousness to repentance, or repentance to perfect righteousness, it is not easy to discern at first view, because even amongst themselves there are different opinions about it. We have a disputation in Beracoth, in the place newly cited, in these words. R. Chaiah bar Abba saith, R. Johanan saith, All the Prophets did not prophesy, 〈 in non-Latin alphabet 〉 unless for those that repent. 〈 in non-Latin alphabet 〉 as for those that are perfectly just, eye hath not seen besides thee O God . But R. Abhu contradicts this, for R. Abhu saith, the penitent do not stand in the place where the perfectly just stand, as it is said, peace, peace to him that is far off, and to him that is near. 〈 in non-Latin alphabet 〉 He names him that is far off first, and then he that is nigh. But R. Johanan, Who is he that is far off? He that was far off from transgressing 〈 in non-Latin alphabet 〉 from his first original. And who is he that is nigh? He that was next to transgression but now is afar off from it.

These passages of the Talmud are quoted by Kimchi upon Isai. LVII. 19. and out of him by Drusius upon this place, but as far as I can perceive, very far wide from the mind of Kimchi. For thus Drusius hath it; R. David Isai. 57. 19. Hoc in loco, &c. In this place the penitent is said to be far off, and the just to be nigh; according to the ancients: but he that is far off is preferred; whence they say, the penitents are better than the perfectly just. As if this obtained amongst them all as a rule or maxim, when indeed the words of Kimchi are these: He that is far off, that is, he that is far off from Jerusalem, and he that is near, that is, he that is near to Jerusalem—But their is a dispute in the words of our Rabbins about this matter, And some of them interpret it otherwise; for they expound him that is afar off, as to be understood of the penitent, and him that is near, as meaning the just; from whence they teach, and say, that the penitent are better than those that are perfectly just.

Some indeed that do so expound it, they say that those that are penitent are to be preferred before those that are the perfectly just, but this was not the common and received opinion of all. Nay the more general opinion gave so great a preference to perfect righteousness, that repentance was not to be compared with it. Hence that of R. Johanan, approved of by R. Chaijah the great Rabbin, that those good and comfortable things concerning which the Prophets do mention in their prophesies, belong only to those who were sometimes wicked men, but afterwards came unto repentance; but they were far greater things that were laid up for perfectly just persons, things which had never been revealed to the Prophets, nor no prophetic eye ever saw, but God only; things which were indeed of an higher nature than that they could be made known to men; for so the Gloss explaineth those words of theirs.

In this indeed they attribute some peculiar excellency to the penitent; in that, although they had tasted the sweets of sin, yet they had abandoned it, and got out of the snare; which it might have been a question whether those that are perfectly just would have done, if they had tasted and experienced the same. But still, they esteemed it much nobler, never to have been stained with the pollutions of sin, always to have been just, and never otherwise than good. Nor is it seldom that we meet with some in the Talmudists making their own perfection the subject of their boast, glorying that they have never done any enormous thing throughout their whole life: placing those whom they called 〈 in non-Latin alphabet 〉 holy or good men, who were also the same with 〈 in non-Latin alphabet 〉 perfectly just, placing them (I say) in the highest form of just persons.

IV. After all this therefore judge whether Christ spoke simply or directly of any such persons (as if there were really any such) that could need no repentance; or rather whether he did not at that time utter himself according to the common conceptions that nation had, about some perfectly just persons, which he himself opposed. And this seems so much the more likely by how much he saith, I say unto you, as if he set himself against that common conceit of theirs: And that example he brings of a certain person that needed no repentance, viz. the prodigal's Brother, savors rather of the Jewish Doctrine, than that he supposed any one in this world perfectly just.

VERS. VIII.

THere is a parable not much unlike this in Midras Schir, R. Phineas ben Jair expoundeth. If thou seek wisdom as silver, that is, If thou seek the things of the Law as hidden treasures—A Parable. It is like a man 〈 in non-Latin alphabet 〉 who if he lose a stone, or ornament in his house, he lighteth some Candles, some Torches, till he find it. If it be thus for the things of this world, how much more may it be for the things of the world to come.

VERS. XI.

IT is no new thing so to apply this parable, as if the elder Son denoted the Jew, and the younger, the Gentile. And indeed the elder son doth suite well enough with the Jew in this, that he boasts so much of his obedience, I have not transgressed at any time thy Commandment: as also, that he is so much against the entertainment of his Brother, now a penitent. Nothing can be more grievous to the Jews, than the reception of the Gentiles.

VERS. XIII.

OUght not this Prodigal to be looked upon as that 〈 in non-Latin alphabet 〉 stubborn and rebellious son, mentioned Deut. XXI. 18? by no means, if we take the judgment of the Sanhedrin itself. For according to the character that is given of a stubborn and rebellious son in Sanhedrin. Where there is a set discourse upon that subject, there can hardly be such an one found in nature as he is there described. Unless he steal from his Father and his Mother, he is not such a Son: Unless he eat 〈 in non-Latin alphabet 〉 half a pound of flesh, and drink half a log of wine, he is not such a Son. If his Father or Mother be lame or blind, he is not such a Son, &c. Half a pound of flesh? It is told of Maximin, that he drank frequently in one day a Capitoline bottle of wine: and eat forty pounds of flesh: or as Cordus saith, threescore.

VERS. I.

THIS Parable seems to have relation to the custom of letting out grounds, which we find discoursed of: where it is supposed a ground is let by its owner, to some tenant upon this condition, that he pay half, or one third or fourth part of the products of the ground, according as is agreed betwixt them as to the proportion and quantity. So also he supposes an Olive-yard let out upon such kind of conditions. And there it is disputed about the payment of the Tithes, in what manner it should be compounded between the owner and him that occupies the ground.

〈 in non-Latin alphabet 〉 with Kimchi is 〈 in non-Latin alphabet 〉 Pakidh. where he hath a Parable not much unlike this. The world (saith he) is like unto an house built, the Heaven is the covering of the house. The Stars are the Candles in the house. The fruits of the Earth are like a table spread in the house. The owner of the house, and he indeed that built it, is the holy blessed God. Man in the world is 〈 in non-Latin alphabet 〉 as it were the 〈 in non-Latin alphabet 〉 , steward of the house into whose hands his Lord hath delivered all his riches—If he behave himself well, he will find favor in the eyes of his Lord, if ill 〈 in non-Latin alphabet 〉 be will remove him from his stewardship.

VERS. III.

IS there not some third thing, betwixt digging and begging? The distinction betwixt 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Artificers, and Laborers, mentioned in Bavah Mezia hath place here. This Steward having conversed only with Husbandmen must be supposed skilled in no other handicraft; but that if should be forced to seek a livelihood he must be necessitated, to apply himself to digging in the Vine-yards, or Fields, or Olive-yards.

VERS. VI.

THAT is, take from me 〈 in non-Latin alphabet 〉 the schrol of thy contract which thou deliveredst to me, and make a new one, of fifty measures only, that are owing by thee. But it seems a great inequality, that he should abate one, fifty in an hundred measures of Oil, and the other but twenty out of an hundred measures of Wheat. Unless the measures of Wheat exceeded the measure of Oil ten times: so that when there were twenty Cori of Wheat abated the debtor, there were abated to him two hundred Baths or Ephah 's.

VERS. IX.

1. WEre I very well assured that our Savior in this passage, meant riches well gotten, and Alms to be bestowed thence, I would not render it Mammon of unrighteousness, but hurtful Mammon. For 〈 in non-Latin alphabet 〉 signifies to hurt, as well as to deal unjustly, 〈 in non-Latin alphabet 〉 . Vulg. Nolite nocere terrae: hurt not the earth; and so, riches even well got may be said to be 〈 in non-Latin alphabet 〉 , hurtful Mammon, because it frequently proves noxious to the owner. It is the Lawyers term 〈 in non-Latin alphabet 〉 the damage of Mammon (Maimonides hath a Treatise with that title 〈 in non-Latin alphabet 〉 ) that is, when any person doth any way hurt or damnify another's estate. And in reality, on the contrary 〈 in non-Latin alphabet 〉 hurtful Mammon, i. e. when riches turn to the hurt and mischief of the owner. And if I thought our Savior here speaks of riches honestly gotten, I would suppose he might use this very word 〈 in non-Latin alphabet 〉 only that the phrase of 〈 in non-Latin alphabet 〉 is not so usual amongst the Jews as 〈 in non-Latin alphabet 〉 .

II. Or perhaps he might call it Mammon of unrighteousness in opposition to Mammon 〈 in non-Latin alphabet 〉 of righteousness, i. e. of mercy, or alms-giving; for by that word 〈 in non-Latin alphabet 〉 righteousness, the Jews usually expressed charity or alms-giving, as everyone that hath dipt into that language knows very well. And then his meaning might be, make to yourselves friends of the Mammon of unrighteousness, i. e. of those riches which you have not yet laid out in 〈 in non-Latin alphabet 〉 righteousness, or alms-giving. But it is beyond my understanding to think, what one word he could express 〈 in non-Latin alphabet 〉 by, in this sense.

III. I see no reason therefore, why we may not, nay why indeed it is not necessary to understand the words precisely, of riches ill gotten. For,

1. So the application of the Parable falls in directly with the Parable itself. That Steward, gained to himself friends by ill gotten goods, so do ye; make to yourselves friends of the wealth you have not well got.

Object. But far be it from our Savior to exhort or encourage any to get riches unjustly; or to stir them up to give alms out of what they have dishonestly acquired. Nemo non fatebitur (saith Heinsius) no man but will confess, our Lord meant nothing less, than that any one should make friends to himself of riches unjustly gained. Yet for all this I must acknowledge myself not so very well satisfied in this matter.

2. Let us but a little consider by what words in the Syriac our Savior might express 〈 in non-Latin alphabet 〉 , especially if he spoke in the vulgar language. It was a common phrase, 〈 in non-Latin alphabet 〉 Mammon of falsily, or false Mammon; at least if the Targumists speak in the Vulgar Idiom of that nation, which none will deny. It is said of Samuel's Son, that they did not walk in his ways 〈 in non-Latin alphabet 〉 but turned after false Mammon He destroys his own house 〈 in non-Latin alphabet 〉 whoso heaps up to himself the Mammon of falsehood To shed blood and to destroy souls 〈 in non-Latin alphabet 〉 that they may gain Mammon of falsehood

There needs no Commentator to show what the Targumists mean by Mammon of falsehood, or Mammon of unrighteousness. They themselves explain it when they render it sometimes by 〈 in non-Latin alphabet 〉 Mammon of violence 〈…〉 Sometimes by 〈 in non-Latin alphabet 〉 Mammon of wickedness Kimchi by 〈 in non-Latin alphabet 〉 Mammon of rapine, upon Isaiah. XXXIII. By the way I cannot but observe that that expression Hosea, V. 11. 〈 in non-Latin alphabet 〉 after the Commandment, i. e. of Jeroboam or Omri; is rendered by the Targumists 〈 in non-Latin alphabet 〉 after the Mammon of falsehood. Where also see the Greek, and Vulgar.

Seeing it appears therefore, that 〈 in non-Latin alphabet 〉 the Mammon of unrighteousness is the same in the Greek with 〈 in non-Latin alphabet 〉 in the Targumists, who speak in the common language of that Nation, there is no reason why it should not be taken here, in the very same sense. Think but what word our Savior would use to express 〈 in non-Latin alphabet 〉 by, and then think if there can be any word more probable, than that which was so well known, and so commonly in use in that Nation. The Syriac hath it 〈 in non-Latin alphabet 〉 which doth not in the least diminish the sense of the other. Indeed the word 〈 in non-Latin alphabet 〉 in this place is softened by some that it should denote no further than false, as not true and substantial: so that the 〈 in non-Latin alphabet 〉 should signify deceitful Mammon. Not opposing riches well got to those that are ill got, but opposing earthly riches to spiritual: which rendering of the word took its rise from hence especially, that it looked ill and unseemly that Christ should persuade any to make to themselves friends by giving alms out of an ill gotten estate: not to mention that verse. 11 〈 in non-Latin alphabet 〉 unrighteous Mammon is opposed 〈 in non-Latin alphabet 〉 to true riches.

III. It is not to be doubted but that the Disciples of Christ did sufficiently abhor the acquiring of riches by fraud and rapine; but can we absolve all of them from the guilt of it before their conversion? particularly Matthew the Publican? And is it so very unseemly for our Savior to admonish them to make themselves friends by restitution, and a pious distribution of those goods they may have unjustly gathered before their conversion? the discourse is about restitution and not giving of alms.

IV. It is a continued discourse in this place with that in the foregoing Chapter, only that he does more particularly apply himself to his Disciples, verse. 〈 in non-Latin alphabet 〉 . He said unto his Disciples; where the Particle 〈 in non-Latin alphabet 〉 , and, joins what is discoursed here, with what went before. Now who were his Disciples? not the twelve Apostles only, nor the Seventy Disciples only: but 〈 in non-Latin alphabet 〉 , Chap. XV. 1. all the Publicans and sinners that came to hear him. For we needs must suppose them in the number of Disciples, if we consider the distinction of the Congregation then present, being made between Scribes and Pharisees, and those that came to him with a good mind to hear: besides that we may observe how Christ entertains them, converseth with them and pleads for them, in the Parable of the foregoing Chapter. Which plea and apology for them against the Scribes and Pharisees being finished, he turns his discourse to them themselves, and under the Parable of an unjust Steward, instructs them, how they may make to themselves friends of the wealth they had unjustly gained, as he had done. And indeed what could have been more seasonably urged before the unjust and covetous Pharisees, than to stir up his followers, that if they had acquired any unrighteous gains before their conversion, they would now honestly restore them, piously distribute them, that so they may make themselves friends of them, as the unjust Steward had done▪

And for a Comment upon this Doctrine let us take the instance of Zacchaeus, Chap. XIX. If Christ whiles entertained in his house, had said to him what he said to his Disciples here, Zacchaeus, make to thyself friends of the Mammon of unrighteousness; would Zacchaeus himself, or those that stood by, have understood him any otherwise, than that he should make friends to himself of that wealth he had gotten dishonestly? and why they may not be so understood here, I profess I know not. Especially when he discourses amongst those Disciples, that had been Publicans and Sinners, and scarce any of them, for ought we know, but before his conversion, had been unjust, and unrighteous enough.

Were it so, that by the Mammon of unrighteousness could be understood an estate honestly got, and the discourse were about giving of Alms, yet would I hardly suppose the poor to be those friends here mentioned, but God and Christ For who else were capable of receiving them into everlasting habitations? As for the poor (upon whom these Alms are bestowed) doing this, as some have imagined, is mere dream, and deserves to be laughed at rather than discust.

In Bava Kama we have a discourse about restitution of goods ill gotten, and amongst other things, there is this passage: The Rabbins deliver 〈 in non-Latin alphabet 〉 those that live upon violence (or Thieves) and usurers, if they make restitution, their restitution is not received. And a little after, 〈 in non-Latin alphabet 〉 For Shepherds, Exactors, and Publicans, restitution is difficult. (The Gloss is, Because they have wronged so many that they know not to whom to restore their own.) But they do make restitution to those, who know their own goods that were purloyn'd from them. They say true, they do make restitution: but others do not receive it of them, To what end then do they make restitution? 〈 in non-Latin alphabet 〉 That they may perform their duty toward God.

Upon what nicety it was that they would not allow those to restitution from whom the goods had been purloyn'd, I will not stand to inquire. It was necessary however, that restitution should be made; that that which was due and owing to God might be performed; that is, they might not retain in their hands any ill gotten goods, but devote them to some good use; and accordingly those things that were restored (if the owners could not know them again) were dedicated to public use, viz. 〈 in non-Latin alphabet 〉 to the use of the Synagogue: and so they made God their friend, of the 〈 in non-Latin alphabet 〉 , goods that they had gained by dishonesty, and unrighteousness.

VERS. XI.

THE Vulgar, Si in iniquo Mammona fideles non fuistis; If ye have not been faithful in the unjust Mammon: It is not ill rendered. But can any one be faithful in the unrighteous Mammon? As to that, let us judge from the example of Zacchaeus. Although he was not faithful in scraping together anything unjustly, yet was he eminently faithful in so piously distributing it.

VERS. XII.

TO apply 〈 in non-Latin alphabet 〉 , another man's, to that wealth which is given us by God, is something harsh and obscure; but to apply it to the riches of other men, makes the sense a little more easy. If ye have been unjust in purloining the goods of other men, and will still as unjustly keep them back, what reason have you to think that others will not deal as unjustly with you, and keep back even what is yours?

VERS. XVI.

THESE words may be varied into a sense plainly contrary, so far that they may either denote, the entertainment, or the persecution of the Gospel. Quivis in illud vi perrumpit, saith Beza: Everyone breaketh into it by force: which points at the former sense of these words. Vulg. Quivis in illud vim facit: Everyone commits violence upon it: which points to the latter. I have admitted of the former, as that which is the most received sense of that passage in Matth. XI. 12. but the latter seems more agreeable in this place, if you will suppose a continued discourse in our Savior from verse. 15. and that one verse depends upon another. They do indeed seem independent, and incoherent one with another: and yet there is no reason why we may not suppose a connection though at the first view it is not so perspicuous. We may observe the manner of the Schools in this very difficulty. In both the Talmuds what frequent transitions are there, infinitely obscure and inextricable at first sight, and seemingly of no kind of coherence; which yet the Expositors have made very plain and perspicuous, very coherent with one another.

I would therefore join and continue the discourse in some such way as this.

VERS. XIX.

WHoever believes this not to be a Parable, but a true story, let him believe also those little Friers, whose trade it is to show the Monuments at Jerusalem to Pilgrims, and point exactly to the place where the house of the rich Glutton stood: most accurate keepers of antiquity indeed! who after so many hundreds of yeass, such overthrows of Jerusalem, such devastations and changes, can rake out of the rubbish the place of so private an house, and such an one too that never had any being, but merely in Parable. And that it was a Parable, not only the consent of all Expositors may assure us, but the thing itself speaks it.

The main scope and design of it seems this, to hint the destrustion of the unbelieving Jews, who though they had Moses and the Prophets, did not believe them, nay would not believe though one (even Jesus ) arose from the dead. For that conclusion of the Parable abundantly evidenceth what it aimed at. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.

VERS. XX.

I. WE show in our Notes upon St. John, XI. 1. in several instances, that the word 〈 in non-Latin alphabet 〉 Lazar is by contraction used by the Talmudists for 〈 in non-Latin alphabet 〉 Eleazar. The Author of Juchasin, attests it. 〈 in non-Latin alphabet 〉 In the Jerusalem Talmud every R. Eleazar, is written without an Aleph, R. Lazar.

II. In Midras Coheleth there is a certain beggar called 〈 in non-Latin alphabet 〉 Diglus Patragus, or Petargus. 〈 in non-Latin alphabet 〉 poor, infirm, naked, and famished. But there could hardly be invented a more convenient name for a poor beggar, than Lazar, which signifies the help of God; when he stands in so much need of the help of men.

But perhaps there may be something more aimed at in the name: when the discourse is concerning Abraham and Lazarus, who would not call to mind Abraham and Eleazar his servant? one born at Damascus, a gentile by birth, and sometime in posse, the heir of Abraham; but shut out of the inheritance by the birth of Isaac; yet restored here into Abraham 's bosom. Which I leave to the judgment of the Reader whether it might not hint the calling of the Gentiles into the faith of Abraham.

The Gemarists make Eleazar to accompany his Master even in the Cave of Macpelah. R. Baanah painted the sepulchers: when he came to Abraham's cave, he found Eleazar standing at the mouth of it. He saith unto him, what is Abraham doing? To whom he, 〈 in non-Latin alphabet 〉 he lieth in the embraces of Sarah. Then said Baanah, go and tell him that Baanah is at the door, &c.

In the Hebrew language 〈 in non-Latin alphabet 〉 Stricken with Ulcers. Sometimes 〈 in non-Latin alphabet 〉 His body full of Ulcers: as in that Story.

They tell of Nahum Gamzu, that he was blind, lame of both hands, and of both feet, 〈 in non-Latin alphabet 〉 and in all his body full of sores. He was thrown into a ruinous house, the feet of his bed being put into basins full of water, that the Ants might not creep upon him—His Disciples ask him, how hath this mischief befallen thee, when as thou art a just man? He gives the reason himself, viz. Because he defer'd to give something to a poor man that begged of him. We have the same story in Hieros. Peah , where it were worth the while to take notice how they vary in the telling it.

VERS. XXII.

THE Rabbins have an invention that there are three bands of Angels, attend the death of wicked men, proclaiming, there is no peace saith the Lord unto the wicked . But what conceptions they have of Angels being present at the death of good men let us judge from this following passage.

The men of Tsippor said, whoever tells us that Rabbi [Judah] is dead, we will kill him. Bar-kaphra looking upon them with his head veiled with an hood, said unto them, Holy men and Angels took hold of the tables of the Covenant, and the hand of the Angels prevailed: so that they took away the tables. They said unto him, is Rabbi dead then? The meaning of this parabolizer was this; Holy men would fain have detained R. Judah still in the land of the living, but the Angels took him away.

So verse. 23. in the plural number 〈 in non-Latin alphabet 〉 , which doth not alter the sense, but strengthens it. The Jewish Schools dispose of the Souls of Jews under a threefold phrase, I can hardly say, under a threefold state.

I. 〈 in non-Latin alphabet 〉 In the garden of Eden: or Paradise. Amongst those many instances that might be alleged even to nauseousness, let us take one, wherein this very Abraham is named.

He shall be as a tree planted by the Rivers of waters. This is Abraham, whom God took and planted in the land of Israel: or whom God took and planted 〈 in non-Latin alphabet 〉 in Paradise. Take one instance more of one of equal fame and piety, and that was Moses. When our Master Moses departed 〈 in non-Latin alphabet 〉 into Paradise, he said unto Joshua, if thou hast any doubt upon thee about anything, inquire now of me concerning it.

II. 〈 in non-Latin alphabet 〉 Under the throne of glory. We have a long story in Avoth R. Nathan , of the Angel of death being sent by God to take away the soul of Moses which when he could not do, God taketh hold of him himself, and treasureth him up 〈 in non-Latin alphabet 〉 under the throne of glory. And a little after: Nor is Moses his soul only, placed under the throne of glory, but the souls of other just persons also, are reposited under the throne of glory.

Moses in the words quoted before is in Paradise; in these words, he is under the throne of glory. In another place , he is in Heaven ministering before God. So that under different phrases is the same thing expressed; and this however made evident, that there 〈 in non-Latin alphabet 〉 the garden of Eden, was not to be understood of an earthly, but an heavenly Paradise. That in Revel. VI. 9. of souls crying under the Altar, comes pretty near this phrase, of being placed under the throne of glory. For the Jews conceived of the Altar as the throne of the Divine Majesty, and for that reason the Court of the Sanhedrin was placed so near the Altar, that they might be filled with the reverence of the Divine Majesty so near them, while they were giving judgment. Only, whereas there is mention of the Souls of the Martyrs that had poured out their blood for God; it is in allusion to the blood of the Sacrifices that were wont to be poured out at the foot of the Altar.

III. 〈 in non-Latin alphabet 〉 In Abraham's bosom. Which if you would know what it is, you need seek no further than the Rhemists, our County-men (with grief be it spoken) if you will believe them. For they upon this place have this passage: The bosom of Abraham is the resting place of all them that died in perfect state of grace before Christ's time, heaven before, being shut from men. It is called Zacharias, a Lake without water, and sometimes a prison, but must commonly of the Divines Limbus patrum, for that it is thought to have been the higher part, or brim of hell, &c.

If our Savior had been the first author of this phrase, than might it have been tolerable to have looked for the meaning of it amongst Christian Expositors; but seeing it is a scheme of speech so familiar amongst the Jews, and our Savior spoke no other than in the known and vulgar dialect of that Nation, the meaning must be fetched thence, not from any Greek or Roman Lexicon. That which we are to inquire after is, how it was understood by the auditory then present: and I may lay any wager, that the Jews when they heard Abraham's bosom mentioned, did think of nothing less than that kind of limbo we have here described. What? Abraham, Isaac, Jacob, Moses, &c. in a lake without water, in prison, on the very brim of Hell? Is this to be 〈 in non-Latin alphabet 〉 in Paradise? is this to be 〈 in non-Latin alphabet 〉 under the throne of glory? And was Lazarus carried thither by Angels, when he was carried into Abraham's bosom?

We meet with a phrase amongst the Talmudists a. Let us borrow a little patience of the Reader to transcribe the whole passage.

Rabbi [Judah] saith to Levi 〈 in non-Latin alphabet 〉 represent the Persians to me by some similitude. He saith, they are like to the host of the house of David. 〈 in non-Latin alphabet 〉 Represent to me the Iberians. They are like 〈 in non-Latin alphabet 〉 to the Angels of destruction. Represent to me the Ishmaelites 〈 in non-Latin alphabet 〉 They are like the Devils of the stinking pit. Represent to me the disciples of the wise that are in Babylon. They are like to ministering Angels 〈 in non-Latin alphabet 〉 When R. [Judah] died, he said 〈 in non-Latin alphabet 〉 Hemnia is in Babylon and consists of Ammonites wholly. 〈 in non-Latin alphabet 〉 Mesgaria is in Babylon, and wholly consists of spurious people. 〈 in non-Latin alphabet 〉 Birkah is in Babylon, where two men interchange their wives. 〈 in non-Latin alphabet 〉 Birtha Sataia is in Babylon, and at this day they depart from God. 〈 in non-Latin alphabet 〉 Acra of Agma is in Babylon. 〈 in non-Latin alphabet 〉 Ada bar Ahava is there 〈 in non-Latin alphabet 〉 This day he sits in Abraham's bosom 〈 in non-Latin alphabet 〉 This day is Rabh Judah born in Babylon.

Expositors are not well agreed neither by whom, nor indeed concerning whom those words are spoken; this day he sits in the bosom of Abraham. And for that reason have I trascribed the whole period that the Reader may spend his judgment amongst them. The Author of Juchasin thinks they may be the words of Adah bar Ahavah spoken concerning Rabbi Judah. Another Gloss saith they are spoken of Adah bar Ahavah himself. Let us hear them both. The day that Rabbi died, Rabh Adah bar Ahavah said by way of Prophesy, this day doth he sit in Abraham's bosom. There are those indeed that expound, this day doth he sit in Abraham's bosom thus, that is, this day he died. Which if it be to be understood of Adah bar Ahavah, the times donit suit—It seems to be understood therefore, this day he sits in Abraham's bosom: that is, this day is Adah bar Ahavah circumcised, and entered into the Covenant of Abraham.

But the Reader may plainly see, having read out the whole period, that these words were spoken neither by Adah nor of him; but by Levi of whom we have some mention in the beginning of this passage, and spoken concerning Rabbi Judah that was now dead. It is Levi also that saith, that in his room, on that very self-same day was Rabh Judah born in Babylon, according to the common Adage of their Schools, which immediately follows; A just man never dies till there be born in his room one like him. So saith R. Meir, when R. Akibah died, Rabbi [Judah] was born. When Rabbi Judah died, Rabh Judah was born. When Rabh Judah died, Rabba was born: When Rabba died, Rabh Isai was born.

We have here therefore, if we will make up the story out of both Talmuds, another not very unlike this of ours. In the Jerusalem Talmud, Rabbi Judah is conveyed by Angels: In the Babylonian he is placed in Abraham's bosom: neither would the Glosser have doubted in the least either of the thing or of the way of expressing it, so as to have fled to any new exposition, had he not mistook the person concerning whom these words were uttered. He supposeth them spoken of Adah bar Ahavah (wherein he is deceived) and because the times do not fall in right, if they were to be understood of his death, he therefore frames a new interpretation of his own, whiles in the mean time he acknowledgeth that others expound it otherwise.

We may find out therefore the meaning of the phrase according to the common interpretation, by observing first, that it was universally believed amongst the Jews, that pure and holy souls when they left this body, went into happiness, to Abraham. Our Savior speaks according to the received opinion of that Nation in this affair, when he saith, Many shall come from the East and from the West, and shall sit down with Abraham.

Give me leave to transcribe a Story, a little more largely than usual. There was a Woman the Mother of seven Martyrs. (So we find it also 2 Maccab. VII.) When six of her Sons were slain, and the youngest brought out, in order to it, though but a child of two years and an half old: The Mother saith to Caesar, by the life of thy head, I beseech thee, O Caesar, let me embrace and kiss my child. This being permitted her, she plukt out her Breasts and gave it suck. Then she, by the life of thy head I entreat thee, O Caesar, that thou wouldst first kill me and then the child. Caesar answered, I will not yield to thee in this matter, for it is written in your own Law, the Heifer or Sheep with its young one, thou shalt not kill on the same day. To whom she 〈 in non-Latin alphabet 〉 O thou foolishest of all mortals, hast thou performed all the commands that this only is wanting. He forthwith commands that the Child should be killed. The Mother running into the embraces of her little Son, kissed him and said 〈 in non-Latin alphabet 〉 Go thou, O my Son, to Abraham thy Father, and tell him thus saith my Mother: do not thou boast, saying, I built an Altar and offered my Son, Isaac. For my Mother hath built seven Altars, and offered seven Sons in one day, &c.

This Woman questionless did not doubt of the innocence and purity of the Soul of this Child, nor of its future happiness (for we will suppose the truth of the Story) which happiness she expresseth sufficiently by this, that her Son was going to his Father Abraham. There are several other things to the same purpose and of the same mould that might be produced, but let this suffice in this place. However see Notes upon Vers. 24.

Now what this being in Abraham's bosom may signify amongst the Jews, we may gather from what is spoken of the manners and the death of this R. Judah concerning whom it is said 〈 in non-Latin alphabet 〉 this day he sits in Abraham's bosom. Rabbi Judah had the Toothach thirteen years, and in all that time there was not an Abortive Woman throughout the whole land of Israel. For to him it is that they apply those words of the Prophet, He was a man of sorrows, and hath borne our griefs. And for these very pains of his, some had almost persuaded themselves that he was the Messiah. At length this Toothach was relieved by Elias appearing in the likeness of R. Chaijah Rubbah, who by touching his Tooth cured him. When he died and was to be buried on the Evening of the Sabbath, there were eighteen Synagogues accompanied him to his grave. 〈 in non-Latin alphabet 〉 miracles were done; the day did not decline till everyone was got home before the entrance of the Sabbath. Bath kol pronounced happiness for all▪ those that wept for him, excepting one by name; which one when he knew himself excepted, threw himself headlong from the roof of the house and so died, &c. But to add no more, for his incomparable learning and piety he was called R. Judah 〈 in non-Latin alphabet 〉 the holy. And whither would the Jew think such an one would go, when he went out of • his world? Who amongst them, when it was said of him that he was in Abraham's bosom, would not without all scruple and hesitancy understand it that he was in the very embraces of Abraham (as they were wont at table one to lie in the others bosom) in the exquisite delights, and perfect felicities of Paradise: not in a lake without water, a prison, the very brink of Hell.

VERS. XXIII.

INstead of Commentary take another Parable.

VERS. XXIV.

WE have mention of the dead discoursing one amongst another, and also with those that are alive. R. Samuel bar Nachman saith, R. Jonathan saith, How doth it appear that the dead have any discourse amongst themselves? It appears from what is said. And the Lord said unto him, this is • he land concerning which I swear unto Abraham, to Isaac, and Jacob 〈 in non-Latin alphabet 〉 saying, 〈 in non-Latin alphabet 〉 what is the meaning of 〈 in non-Latin alphabet 〉 the Holy blessed God saith unto Moses, go thou and say to Abraham, Isaac, and Jacob, the Oath which I sware unto you, I have performed unto your Children. Note that, Go thou and say to Abraham, &c. There is a Story of a certain pious Man, that went and lodged in a burying place, and heard two souls discoursing amongst themselves: said the one unto the other, come my companion, and let us wander about the world, and listen behind the veil, what kind of plagues are coming upon the world. To which the other replied, O my companion, I canno • , for I am buried in a Cane Mat, but do thou go, and whatsoever thou hearest, do thou come and tell me. The soul went and wandered about the world, &c.

The year following he went again, and lodging in a place of burial, he heard two souls discoursing between themselves. Saith the one unto the other, O my Companion, come, let us wander about the world, and hearken behind the veil, what kind of plagues are coming upon the world. To which the other, O my Companion, let me alone, for the words that formerly past between thee and me, were heard amongst the living. Whence could they know! perhaps some other person that is dead, went and told them.

There was a certain person deposited some Zuzees with a certain Hostess, till he should return, and went to the house of R • bh. When he returned she was dead. He went after her to the place of burial and said unto her, where • are my Zuzees? She saith unto him, go take it from under the hinge of the door, in a certain place there. And speak to my Mother to send me my black lead, and the reed of paint by the Woman N. who is coming hither tomorrow: but whence do they know that such an one shall die? 〈 in non-Latin alphabet 〉 Dumah (that is the Angel who is appointed over the dead) comes before and proclaims it to them.

The Zuzees that belonged to Orphans were deposited with the Father of Samuel (the Rabbin:) He died, Samuel being absent. He went after him to the place of burial, and said unto them (i. e. to the dead) 〈 in non-Latin alphabet 〉 I look for Abba. They say unto him, 〈 in non-Latin alphabet 〉 Abba the good is here. I look for Abba bar Abba. They say unto him, Abba bar Abba the good, is here. He saith unto them, I look for Abba bar Abba the Father of Samuel; where is he 〈 in non-Latin alphabet 〉 He is gone up to the Academy of the firmament. Then he saw Levi (his Colleague) sitting without. (The Gloss hath it; the dead appeared as without their Graves, sitting in a circle, but Levi sat without the circle.) He saith unto him, why dost thou sit without? why dost thou not ascend? He answered him, they say unto me, because there want those years wherein thou didst not go into the Academy of the Rabbi—When his Father came, he saw him weep—He saith unto him, why dost thou weep?—He saith unto him where is the Orphans money? He saith unto him, go and take it out of the Mill-house, &c. But I fear the Reader will frown at this huge length of trifles.

There was a good Man and a wicked Man that died. As for the good Man 〈 in non-Latin alphabet 〉 he had no Funeral rites solemnized: but the wicked man had. Afterward, there was one saw in his dream, the good man walking in Gardens, and hard by pleasant Springs: but the wicked man 〈 in non-Latin alphabet 〉 with his tongue trickling drop by drop, at the bank of a River, endeavoring to touch the Water, but he could not.

VERS. XXVI.

IT is well known from the Poets, that 〈 in non-Latin alphabet 〉 in the Greek, and Inferi among the Latins comprehend the seat both of the Blessed and the Damned, denoting in general▪ the state of the dead: be they according to the quality of their persons allotted either to joys or punishments. On this hand, Elysium for the good; on that hand, Tartarus for the wicked, the River Cocytus, or Acheron or some such great gulf fixed betwixt them. The Jews seem not to have been very distant from this apprehension of things. God hath set the one against the other [Eccles. VII. 14.] that is, 〈 in non-Latin alphabet 〉 Hell, and Paradise. 〈 in non-Latin alphabet 〉 How far are they distant? an handbreadth. R. Johanan saith, 〈 in non-Latin alphabet 〉 a wall is between. But the Rabbins say, 〈 in non-Latin alphabet 〉 they are so even with one another, that you may see out of one into the other.

That of seeing out of the one into the other, agrees with the passage before us; nor is it very dissonant that it is said, they are so even with one another: That is, they are so even, that they have a plain view one from the other, nothing being interposed to hinder it, and yet so great a gulf between, that it is impssible to pass the one to the other. That is worth noting, Revel. XIV. 10. shall be tormented with fire and brimstone, in the presence of the Holy Angels, and in the presence of the Lamb.

VERS. XXIX.

THE Historical Books also are comprehended under the title of the Prophets, according to the common acceptation of the Jews, and the reading in their Synagogues. All the Books of the Prophets are eight, Joshua, Judges, Samuel, the Kings, Jeremy, Ezekiel, Isaiah, and the twelve. So the Gemarah also reckons them . So we find 〈 in non-Latin alphabet 〉 , the Octateuch of the Prophets, as well as 〈 in non-Latin alphabet 〉 , the Pentateuch of Moses in Photios , of which we have spoken elsewhere.

But are the 〈 in non-Latin alphabet 〉 the Hagiographa excluded, when mention is made only of the Law and the Prophets? Our Savior speaks after the usual manner of their reading Moses and the Prophets in their Synagogues; where every ordinary person, even the most rude and illiterate met with them, though he had neither Moses, nor the Prophets, nor the Hagiographa at his own house. Indeed the 〈 in non-Latin alphabet 〉 or the holy Writings, were not read in the Sgnagogues (for what reason I will not dispute in this place) but they were however, far from being rejected by the people, but accounted for Divine Writings, which may be evinced, besides other things, even from the very name. Our Savior therefore makes no mention of them, not because he lightly esteems them, but because Moses and the Prophets were heard by everyone, every Sabbath day, and so were not the Hagiographa.

VERS. XXXI.

ANY one may see how Christ points at the insidelity of the Jews, even after that himself shall have risen again. From whence it is easy to judge what was the design and intention of this Parable.

VERS. II.

THERE is mention among the Talmudic Authors concerning 〈 in non-Latin alphabet 〉 an Ass-mill, and it is distinguished from an Hand-mill. Whoso hireth an House of his Neighbor, he may build 〈 in non-Latin alphabet 〉 an Ass-mill, but not 〈 in non-Latin alphabet 〉 an Hand-mill.

To have a Mill-stone hanged about his neck, was a common Proverb. Samuel saith, it is a Tradition, that a man may marry, and after that apply himself to the study of the Law. But R. Johanan saith, No. 〈 in non-Latin alphabet 〉 Shall he addict himself to the study of the Law with a Mill-stone about his neck?

Soudas tells us, 〈 in non-Latin alphabet 〉 : when they drowned any in the Sea, they hung stones about their necks. And quotes that of Aristophanes:

* For so Soudas takes 〈 in non-Latin alphabet 〉 and renders it by 〈 in non-Latin alphabet 〉 a Stone. But this Interpreter ingeniously remarks, that Soudas seems to have reached the place and meaning of the Poet; for 〈 in non-Latin alphabet 〉 signifies not a Stone hung about the neck of him that is to be drowned in the Sea: but when he should have said 〈 in non-Latin alphabet 〉 , hanging a Stone, he does by way of jest and beside all expectation, for laughters sake, say, 〈 in non-Latin alphabet 〉 , hanging Hyperbolus; that is, a litigious fellow about his neck, whom for his peculiar wickedness he would represent as the most burthensome thing that could be to all the Athenians, hanging about them like an heavy Stone that is hanged about the neck of one condemned to be drowned; one indeed that deserves that fate himself that he might no more vex and disturb the Commonwealth.

VERS. III.

THE Rabbins are not sparing in granting the lawfulness of repeating rebuke upon rebuke, but they are most sparing about forgiveness where any hath given an offense. They allow from Levite. XIX. 17. that a man may rebuke an hundred times if there be any need for it; nay that it is the duty of a Disciple to rebuke his Master if occasion be . But as to forgiving him that offends, they abuse the words of the Prophet Amos I. 2. for three transgressions: and that of Job XXXIII. 29. Lo, all these things worketh God three times with man, and teach that a man is not bound to forgive a forth trespass .

VERS. VI.

A Phrase greatly in use. Sometimes we have it 〈 in non-Latin alphabet 〉 like a seed of Mustard. Sometimes 〈 in non-Latin alphabet 〉 like a grain of Mustard seed. Sometimes 〈 in non-Latin alphabet 〉 like a drop of Mustard.

When our Lord had been teaching his Disciples concerning charity toward their offending Brother, they beg of him 〈 in non-Latin alphabet 〉 , increase of Faith. Which words (saving that I would not wrong the Faith of the Apostles, as if they begged of their Master an increase of it) I would inquire whether they might not be put into some such sense as this: Lay down or add something concerning the measure of our Faith, as thou hast done concerning the measure of our Charity. Which therefore he doth in his following discourse.

VERS. VII.

SOme there were of old that were wont to do thus. The wise men of old were used to give their servant, something of everything that they eat themselves. This was indeed kindly done, and but what they ought; but then it follows: They made their Beasts and their Servants take their meals before themselves. This was supererogation.

VERS. XI.

IF it had been said through the midst of Galilee and Samaria, there had been no difficulty, but being said through the midst of Samaria and Galilee: it raiseth that doubt to which I have formerly spoken, viz. whether through Galilee in this place ought not to be understood through Perea. The Syriac and Arabic seem to to have been aware of this difficulty; and therefore to accommodate the matter have rendered 〈 in non-Latin alphabet 〉 , through the midst, by 〈 in non-Latin alphabet 〉 between: in which signification 〈 in non-Latin alphabet 〉 is very familiar in Greek Authors. So that the sense they seem to make of it, is this: That Jesus in his journey to Jerusalem took his way in the very extreme borders of Galilee and Samaria, i. e. that he went between the confines, and as it were upon the very brink of each Country, for a good way together. He did indeed go to the Scythopolitan bridge, by which he passed over into Perea: but whether 〈 in non-Latin alphabet 〉 will allow of such a rendering, let the more skillful judge.

VERS. XII.

I. IT is provided by a Law in Levite. XIII. 46. That he that is a Leper shall dwell alone and without the Camp. How then came these ten to converse thus together? as also those four together, 2 Kings VII. 3.

〈 in non-Latin alphabet 〉 Other unclean persons must not live with him: i. e. Those that are unclean by other kind of defilements: which also is intimated by the Gemarists in these words: Shall those that have their issues, and those that are defiled by the dead, be sent out into one and the same place? The Text saith, They shall not defile their Camps, Numb. V. 3. to assign one Camp for these, and another for them.

The Lepers might be Conversant with Lepers, and those that had Issues with those that had Issues; but those that were under different defilements, might not converse promiscuously. Which confirms what I have conceived concerning the five Porches at the Pool of Bethesda, viz. That they were so framed and distinguished at first, that there might be a different reception for those that had contracted different kinds of defilements, and were there waiting to be cleansed in that Pool.

That there were certain places where they that were unclean by that Disease of the Leprosy were secluded, reason might persuade us: for it were an inhumane thing to cast the Leprous out of the City, without any provision of a dwelling for them, but that they should always lie sub dio, and in the open air. Whether there was any such thing in this place, I will not determine. It seems as if these ten Lepers having heard of our Savior's coming that way, were got but lately together to attend him there. For when the Seventy Disciples, had before hand openly proclaimed in all the places where he was to come, that he would come thither, it is easy to conceive in what infinite throng • , the sick and all that were affected with any kind of distemper would be crowding thither for a cure.

II. 〈 in non-Latin alphabet 〉 The Leper that transgresseth his bounds, let him receive forty stripes. Those that have their Issues, Men or Women if they transgress their limits, let them also receive forty stripes. Where the Gloss is, The limits for those that have their Issues, are the mountain of the House, or the Court of the Gentiles. For they are forbid to enter into the Camp of the Levites. The unclean are not excluded but from the Court: excepting those that have their Issues, and a Gonorrhea upon them, they are excluded even from the mountain of the house: and the Leper, who is excluded from the Camp of Israel, that is, from the City.

Now the Camp of Israel, out of which the Leper was to be excluded, they interpreted to be every City that had been walled from the days of Joshua. For (say they) Joshua sanctified the walled Cities with the holiness that was ascribed to the Camp of Israel; but he did not so to the rest of the Land, nor the Cities that had no walls. This was a Village and not such a City where these ten Lepers meet our Savior; and if they were within this Village it was neither beyond the custom nor the rule, provided that they kept but their distance.

A Leper enters into the Synagogue: they make him 〈 in non-Latin alphabet 〉 some Grates, or bounds, ten hands high, and four cubits broad: he enters the first, and goes out the last. The Gloss is, Lest they should be defiled that stand in the Synagogue, &c.

VERS. XX.

THE Kingdom of God, or of Heaven hath especially a twofold distinct sense in the Holy Scriptures. In some places it signifies the propagation of the Gospel by the Messias, and his Followers, and that especially amongst the Gentiles: In other places it denotes the Messiah's victory and vengeance upon the Jews, the enemies of this Gospel. But in the Jewish Schools, this was their conceit of him: that when he came he should cut off all those Nations that obeyed not his, i. e. the Jewish Law; redeeming Israel from the Gentile yoke, establishing a Kingdom and Age amongst them, that should be crowned with all kind of delights whatever. In this they were miserably deceived, that they thought the Gentiles were first to be destroyed by him, and then that he himself would reign amongst the Israelites. Which in truth fell out just contrary, he was first to overthrow Israel, and then to reign amongst the Gentiles.

It is easy to conceive in what sense the Pharisees propounded that question, when the Kingdom of God should come? that is, when all those glorious things should be accomplished which they expected from the Messias? and consequently we may as well conceive from the contexture of his discourse, in what sense our Savior made his reply. You inquire when the Messias will come? His coming will be as in the days of Noah, and as in the days of Lot. For as when Noah entered the Ark, the world perished by a deluge, and as when Lot went out of Sodom, those five Cities were overthrown, so shall it be in the day when the Son of Man shall be revealed. So that it is evident he speaks of the Kingdom of God in that sense, as it signifies that dreadful revenge he would e're long take of that provoking Nation and City of the Jews. The Kingdom of God will come, when Jerusalem shall be made like Sodom, verse. 29. when it shall be made a Carkass, v. 37.

It is plain to every eye that the cutting off of that place and Nation is emphatically called his Kingdom, and his coming in glory. Nor indeed without reason: For before he wasted the City and subverted that Nation, he had subdued all Nations under the Empire and obedience of the Gospel; according to what he foretold, That the Gospel of the Kingdom should be preached in all the world, and then should the end (of Jerusalem) come. And when he had obtained his dominion amongst the Gentiles, what then remained toward the consummation of his Kingdom and Victories, but to cut off his Enemies the Jews, who would not that he should rule over them? Of this Kingdom of God he speaks in this place, not answering according to that vain apprehension the Pharisee had when he propounded the question, but according to the thing its self and the truth of it. There are two things he saith of this Kingdom.

1. That it comes not 〈 in non-Latin alphabet 〉 , not with observation. Not but that it might be seen and conspicuous, but that they would not see and observe it. Which security and supineness of theirs, he both foretells, and taxeth in other places once and again.

2. He further tells them 〈 in non-Latin alphabet 〉 , this Kingdom of God is within you: you are the scene of these triumphs. And whereas your expectancies are of that kind, that you say, behold here a token of the Messias in the subduing of such a Nation, and behold there in the sudbuing of another; they will be all in vain, for 〈 in non-Latin alphabet 〉 , it is within you. Within and upon your own Nation that these things must be done. I would lay the emphasis in the word 〈 in non-Latin alphabet 〉 , you, when commonly it is laid in 〈 in non-Latin alphabet 〉 , within.

Besides, those things which follow, verse. 22. do very much confirm it that Christ speaks of the Kingdom of God in that sense wherein we have supposed it; they are spoken to his Disciples, that the days will come wherein they shall desire to see one of the days of the Son of Man, but shall not see it. 〈 in non-Latin alphabet 〉 The days of the Son of Man in the Jewish style are 〈 in non-Latin alphabet 〉 the days of the Messias: days wherein they promise themselves nothing but pleasing, prosperous, and gay enjoyments: and questionless the Pharisees put this question under this notion only. But our Savior so applies the terms of the question to the truth, and to his own purpose, that they signify little else but vengeance and wrath, and affliction. And it was so far from it, that the Jews should see their expected pleasures, that the Disciples themselves should see nothing but affliction, though under another notion.

VERS. I.

THE discourse is continued still, and this Parable hath its connection with the Chap. XVII. concerning Christ's coming to avenge himself upon Jerusalem. Which if we keep our eye upon, it may help us to an easier understanding of some more obscure passages that occur in the application of this Parable. And to this doth the expression 〈 in non-Latin alphabet 〉 , not to faint, seem to have relation, viz. that they might not suffer their hopes and courage to languish and droop, upon the prospect of some afflictions they were likely to grapple with, but that they would give themselves to continual prayer.

VERS. II.

IF the scene of this Parabolical History must be supposed to have been amongst the Jews, then there would some questions arise upon it. 1. Whether this Judge were any way distinguished from 〈 in non-Latin alphabet 〉 an Elder, or Presbyter: For the Doctors are forced to such a distinction from those words in Deut. XXI. 2. 〈 in non-Latin alphabet 〉 The Elders and Judges: If 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a Judge, be the same with 〈 in non-Latin alphabet 〉 an Elder, which the Babylonian Sotah approve of; then might it be inquired, whether it was lawful for one Elder to sit in judgment, which the Sanhedrin deny . But I let these things pass.

The Parable propounded is of that rank or order that commonly amongst them the Jews had the title 〈 in non-Latin alphabet 〉 and usually ended in 〈 in non-Latin alphabet 〉 that is, when it is argued from the less to the greater. If that judge, the wickedest of men, being overcome by the endless importunity of the Widow, judged her cause, will not a just, merciful, and good God appear for his own much more, who continually solicit him?

How widely distant is this wretch from the character of a just Judge? Although in the Triumviral Court, all things are not expected there which are requisite in the Sanhedrin; yet is it necessary that in everyone of that Court, there should be this seven fold qualification: Prudence, gentleness, piety, hatred of Mammon, love of truth, that they be beloved themselves, and of good report.

VERS. V.

SO is the word 〈 in non-Latin alphabet 〉 rendered by the Greek Interpreters, 〈 in non-Latin alphabet 〉 , Job XIV. 20. 〈 in non-Latin alphabet 〉 thou prevailest against him forever. Greek, 〈 in non-Latin alphabet 〉 . Hence 〈 in non-Latin alphabet 〉 in the titles of Psalms is rendered 〈 in non-Latin alphabet 〉 . Which whether it be rightly rendered in finem, to the end, is a question.

VERS. VII.

SO 2 Pet. III. 9. 〈 in non-Latin alphabet 〉 : is longsuffering toward us: In both places the discourse is concerning the destruction of Jerusalem, and the times immediately preceding it: In which the Lord exercised infinite patience toward his elect. For in that slippery and unsteady state of theirs, when Apostasy prevailed beyond measure, and it was an hard thing to abandon Judaism, people were very difficulty gained over to the Faith, and as difficulty retained in it, when they had once embraced it. And yet after all this 〈 in non-Latin alphabet 〉 longsuffering and patience, 〈 in non-Latin alphabet 〉 , shall he find Faith on Earth?

VERS. XII.

I. THERE were 〈 in non-Latin alphabet 〉 Fasts of the Congregation, and 〈 in non-Latin alphabet 〉 Fasts of this or that single person. And both principally upon the account of 〈 in non-Latin alphabet 〉 afflictions or straits. These are the calamities of the Congregation for which they fast. Being besieged by Enemies, the Sword, Pestilence, an hurtful Beast, Locusts, the Caterpillar, Mildew, Blasting, Abortions, Diseases, scarcity of Bread, Drought. As the Congregation Fasts upon the occasion of general calmities, so does this or that person, for his particular afflictions. If any that belong to him be sick, or lost in the wilderness, or kept in prison, he is bound to Fast in his behalf, &c.

II. The Fasts appointed by the Congregation by reason of general calamities, are not from day today, because there are few that could hold out in such a Fast, but 〈 in non-Latin alphabet 〉 on the second and fifth day of the week. On those days they assembled in their Synagogues to Public Prayers: and to this I would refer that of Acts XIII. 2. 〈 in non-Latin alphabet 〉 as they ministered before the Lord and Fasted; much rather than to the celebration of the Mass, which some would be wresting it to.

III. It was very usual for 〈 in non-Latin alphabet 〉 the single person to devote himself to stated and repeated Fasts, for Religions's sake, even when there was no affliction or calamity of life to urge them to it. And those that did so, chose to themselves those very days which the Congregation was wont to do, viz. the second and the fifth day of the week. 〈 in non-Latin alphabet 〉 The single person that taketh upon him to fast, on the second and fifth day, and the second day throughout the whole year, &c.

Let me add this one thing further about these Fasts. R. Chasda saith, the Fast upon which the Sun sets, is not to be called a Fast. And yet they take very good care that they be not starved by Fasting, for they are allowed to eat and drink the whole night before the Fast. It is a Tradition. Rabbi saith, it is lawful to eat till day-light.

This Pharisee in the profession he maketh of himself imitates the profession he was to make that offered the first-fruits. I have brought away the hallowed things out of mine house, and given them to the Levite and to the stranger, to the Fatherless and to the Widow, &c. But tell me O thou Pharisee, dost thou thus strictly give Tithes of all things, out of an honest mind and pure justice, viz. that the Priest and Levite, and poor may have everyone their own; and not rather out of mere fear and dread, because of that rule, He that eateth of things that are not tithed, is worthy of death .

VERS. XIII.

I. THAT the Israelites when they went into the Temple to put up their own private Prayers, went beyond the outward Court, or the Court of the Gentiles, into the Court of the Women, This amongst other things makes it evident, viz. That in that Court were placed 〈 in non-Latin alphabet 〉 thirteen Eleemosynary Chests, into which they threw in their voluntary Oblations: which was done by the Widow with her two Mites in that place.

II. It is a question whether any person for his private praying, might come as far as the Gate of Nicanor, or the Court of Israel; much less, into the Court of the Priests, unless the Priests only. We read of our Savior's being in the Court of the Gentiles, viz. in Solomon 's Porch: and that he was in the Treasury, or the Court of the Women, but you will hardy find him at any time in the Court of Israel. And the negative upon their entrance into that Court is confirmed, at least if that rule avail anything which we meet with in Hieros. Beracoth . R. Joshua ben Levi saith, he that stands to pray, i • is necessary that he first sit down, because it is said 〈 in non-Latin alphabet 〉 blessed are they that sit in thy house. Now it was lawful for no person to sit down in that Court, but the King only.

III. That therefore this Publican stood so much further off while he prayed, than the Pharisee, was probably more from his humility, than any necessity that lay upon him so to do. For though the Heathen and Publican go together, in those words of our Savior, Let him be unto thee as an Heathen and Publican, yet it is a question whether the Publicans if they were Jews, were bounded to the outward Court only, as the Heathens were.

What needed this to have been added, when this was the very rule of praying, Let him that prayeth cover his head and look downward▪ The Disciple of the Wise men, when he stands praying, let him look downward. But were those of the Laity, or of the common people to do thus? If not, our question is answered: that this man (otherwise than the vulgar was wont) in deep humility, and a conscience of his own vileness, would not lift up his eyes. But if this was the usage of all in common, that whiles they were actually praying they must look downward; yet probably, in the time that they were composing themselves to prayer, they might be a little lifting up their eyes toward Heaven. If they pray in the Temple, they turn their faces toward the Holy of holies; if elsewhere, then toward Jerusalem. And it would be a strange thing if they were not to have their eyes toward Heaven at all; indeed when they began to pray, then they looked downward.

VERS. XV.

WIcked Israelites little ones shall not come into the world to come.—Wicked Heathens little ones, all men confess, they shall not come into the world to come.— 〈 in non-Latin alphabet 〉 From what time is a little Child capable of the world to come? R. Chaijah, and R. Simeon bar Rabbi, one of them saith, 〈 in non-Latin alphabet 〉 from the time wherein he is born. The other saith, from the time that he can speak—Rabbona saith, from the time it is begot.—Rabh Nachman bar Isaac saith, 〈 in non-Latin alphabet 〉 from the time he is Circumcised: R. Meir saith, 〈 in non-Latin alphabet 〉 from the time that he can answer, Amen.

Whether this question was handled in the Schools or no in the times of the Apostles, it is very probable, they took this bringing of little Children to Christ ill, because (if they might be judges) they were not capable of the Kingdom of Heaven. And indeed our Savior's answer to them seems to favor this conjecture of ours: Is it so indeed, that you suppose such as these unfit and uncapable? I tell you that of such is the Kingdom of God.

VERS. XIX.

I. FOR the better understanding our Savior's sense and meaning in these and the following words, I would affirm (and who can argue it to the contrary?) That this man acknowledged Jesus for the true Messias.

1. This, several others did also, who as yet were not his Disciples: So those blind men when they call him the Son of David, Matth. XX. 30. not to mention others. And what reason can there be for the negative upon this man? especially when he appears to be a person of more than ordinary parts and accomplishments, not only from what he tells us of himself, but from that kind and affectionate reception he met with from Christ.

2. This was no vulgar or ordinary question he put here: What shall I do that I may inherit Eternal Life? For it seems plain that he was not satisfied in the doctrine of their Schools, about the merit of good works, and justification by the Law; but he thinks there is something more requisite toward the obtaining Salvation, because, after he had (as he tells us) performed this Law from his youth up, he yet inquireth further, what shall I do, &c. in which, that he was in earnest, our Savior's behavior toward him sufficiently testified: as also that he came to Jesus, as to no ordinary Teacher, to be instructed in this affair.

3. It was very unusual to salute the Rabbins of that Nation with this title. For however they were wont to adorn (not to say load) either the dead, or absent with very splendid Epithets, yet if they spoke to them whiles present, they gave them no other title than either Rabbi, or Mar, or Mari. If you turn over both the Talmuds, I am deceived if you once find either good Rabbi, or good Mar.

II. So far therefore is our Lord in these words from denying his God-head, that he rather doth as it were draw this person in, to own and acknowledge it. Thou seemest in thy very address to me, and the compellation thou gavest me to own me for the Messias, and dost thou take me for God too as well as man, when thou callest me good, seeing there is none good but God only? Certainly he saw something that was not ordinary in this man when it is said of him that 〈 in non-Latin alphabet 〉 , Mark X. 21. he loved him: i. e. he spoke kindly to him and exhorted him, &c. See 2 Chron. XVIII. 2. and Psal. LXXVIII. 36. 〈 in non-Latin alphabet 〉 they flattered him with their mouth. Hebrew, 〈 in non-Latin alphabet 〉 . Nor is it an ordinary affection this young man seemed to have for the blessed Jesus, in that, he departs sorrowful from the counsel that had been given him: and that he had the person that had counseled him in very high esteem, appears in that he could not without infinite grief reject the counsel he gave him.

VERS. XXXI.

THIS falls in with that of John XI. 7. Let us go into Judea. What? say they, into Judea again, where thou wast lately in so much danger? However he comes out and goes on, his Disciples following him wondering, and fearing the effects of it, Mark X. 32. He mentioned only at present his journey into Judea, to see Lazarus; but as they were going he foretells his progress to Jerusalem and what was to be done with him there. It is probable he was at Bethabarah when the message came to him that Lazarus was sick. And from thence, his way lying conveniently over the Scythopolitan Bridge, and so through part of Samaria, he chooseth the transjordanine way to the Fords of Jericho.

VERS. II.

THERE is mention of one of the same name Zacchai, a Father of a numerous Family, Ezr. II. 9. and about the time wherein our Zacchaeus lived, there was one Zacchai the Father of Rabban Johanan, than whom there was hardly a more noted Rabbin in the whole Catalogue. This man brought up his Son Johanan in Merchandise, wherein he had employed himself for forty years before he gave himself either to Letters, or Religion. From whence there might arise some conjecture, as if that Zacchai was this Zacchaeus here mentioned, but that these two things make against it.

I. Because he was a Rabbin, or preferred to be one of the Elders, as the Author of Juchasin in the word 〈 in non-Latin alphabet 〉 doth, not without reason, conjecture. Now whereas the very employment of Publicans lay under so ill a name universally in that Nation, it is hardly credible that that should consist with the degree of Rabbin: to which I may add that that Zacchai was of a Priestly descent, and what a monster would that seem amongst them, a Priest and a Publican.

II. We may judge from the character of that Zacchai whether he did not live and die a Jew as to his Religion, in every punctilio of it. R. Zacchai's Disciples asked him (where note, he bears the title of Rabbi) How dost thou attain to old age? He answered them, I did never in my whole life make water within four Cubits of the place of Prayer. I never miscalled my neighbor. I never let slip 〈 in non-Latin alphabet 〉 the consecration of a day. My Mother was a very old Woman, who once sold her Hair-lace, and bought wine with it for me to consecrate a day with. There is a Tradition; that when she died, she bequeathed to him three hundred Hogsheads of wine: and when he died, he bequeathed three thousand Hogsheads to his sons. The Gloss is: He that is constant in the consecration of a day, by the merit of that, obtains Wine.

A few things concerning the degree of Publicans.

I. The Lexicographer tells us, that they called those the greater Publicans, who redeemed at a certain fixed price the Tax and other Revenues of the Romans: these were commonly called the Deciarii.

These are persons not capable of giving any public testimony 〈 in non-Latin alphabet 〉 Shepherds, Exactors, and Publicans. Upon which words R. Gaon hath this passage: The Rabbins do not exclude the Publicans, upon the account that they exact more than is appointed • o them, for then they would be the same with 〈 in non-Latin alphabet 〉 Exactors. But when the King lays a Tax upon the Jews, to be required of everyone according t • the proportion of their estates; these Publicans in whose power it is to value everyone's Estate, will favor some in the mitigation of their Tax, and burden others beyond all measure.

III. There were Publicans (to omit those who collected the Taxes in every Town) who stood at Gates and Bridges, requiring Tribute of all Passengers, concerning whom we meet with something in Schabb. Where there is also mention of 〈 in non-Latin alphabet 〉 the greater, and the lesser Publican. Concerning whom the Gloss speaks thus; Sometimes there is a greater Publican to whom it is very grievous to stand at the Bridge all the day long, he therefore substitutes an inferior, or lesser Publican. Let us take this story out of this same Tract .

R. Judah, R. Joseh, R. Simeon and R. Judah ben Garis sitting together; R. Judah began and said, O how great are the works of this (Roman) Nation: they build Streets, and Bridges, and Bagnioes. R. Jose held his tongue, and said nothing: But R. Simeon ben Jochai answered and said, whatsoever they have built, they have built it for their own advantage—They have built Bridges that they might gain a Tolle by them. R. Judah ben Garis went and told this to the Roman Empire, who thus decreed: Let R. Judah who hath magnified the Empire be promoted. Jose that held his tongue 〈 in non-Latin alphabet 〉 (which I imagine ought to be rendered) Let him be banished to Cyprus: And for Simeon that reproached it, let him be killed. Simeon hearing these things betook himself into a Cave, and there lay hid with his Son for the space of thirteen years.

Now as to what order or degree amongst the Publicans, our Zacchaeus held, it is neither easy nor tanti to determine it. The title of 〈 in non-Latin alphabet 〉 chief among the Publicans, will hardly bear it, that he was one of those that received Toll or custom at Bridges, though even amongst those there were who had the title of the greater Publicans. He may rather be esteemed either of the first, or the second Classe of those I have already named. In either of those it was easier for him 〈 in non-Latin alphabet 〉 to raise false accusation against any (which he chargeth himself with) than at the Bridge or so.

VERS. VIII.

I. A Distribution amongst the poor of those goods that had been ill got was necessary. In Sanhedrin