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NEW VERSION

OF THE a

GOSPEL

ACCORDING TO SAINT MATTHEW;

WITH

A LITERAL COMMENTARY
ON ALL THE DIFFICULT PASSAGES :

TO WHICH IS PREFIXED

AN INTRODUCTION
TO THE READING OF THE HOLY SCRIPTURES,

in'TENDED CHIEFIiY FOR YODNG STUDENTS IN DIVINITY.

WRITTEN ORIGINALLY IN FRENCH,

BY MESSIEURS DE BEAUSOBRE AND LENFANT,

Br THE ORDER OF THE KING OF PRUSSIji.

LONDON:

PRINTED FOR G. & W. B. WhITTAKER, 13, AVE-MARIA LANE;

AND Deighton & Sons, Cambridge.

1819.

IT appears from an advertisement prefixed to the puhli-'
cation, of which the follovnny one is a copy, that the editor
first designed to translate the whole work, of which he gives
an account in his preface. But he never published more of
his translation than what this volume contaiyis.

H. Hodson, Primer,
Cross Street, Haiiou Garden, London.

THK

TRANSLATOR'S PREFACE,

•••®®{^?>|®9«»-

_J_ HE authors of this incomparable Version and
learned Commentary having given a particular account,
at the end of the Introduction, of each branch of their
tvorh, the translator has thought fit to prefix, by way
of preface, the substance of what is there said, tiiat
the reader may beforehand have a just notion of the
nature of the whole undertaking.

It having been represented to the late king of
Prussia, that the French Versions of the holy scrip-
tures being, by length of time, become obsolete and
unintelligible, it was necessary either to make a new
translation, or revise the old ones ; he was pleased to
cast his eyes on Messieurs De Beausobre and Lenfant,
as the properest persons to do the public that import-
ant piece of service. Accordingly they jointly set
about this work, by the king's express order, and after
some years completed the whole, consisting of the fol-
lowing parts ; An Introductory Discourse to the
Reading of the Scriptures ; An Abstract or Harmony
of the Gospel History ; A New Version of all the
Books of the New Testament; A literal Commentary
on all the difficult passages, with a General Preface to
all St. PauTs Epistles, and a Critical Preface to each
hook in particular.

iv THK IRANSLATOR'S

I. THE INTRODUCTION.

Though there is nothing in the Introduction but
what divines are well acquainted with, yet it may not
be displeasing to them to see so many particulars
alluded to in the scriptures, and dispersed up and
down in the icorhs of the learned^ brought together
and handled in one treatise. It was chiefly intended
for students in divinity, who have not the opportunity,
or perhaps the ability, of coming at those voluminous
works that treat of the many curious as well as ??eces-
sanj points here discussed. In the first part you have
a clear account of all the Jewish matters as far as is
requisite for the understandinoj the scriptures. The
civil and religious state of the Jews : The Samaritans ;
ceremonies: The temple: sacrifices: sijnagogues:
high priest, and others : courts of' justice, particularly
the Sanhedrim : prophets and scribes, Jewish sects,
Pharisees, Saddacees, Essenes: Proselytes oj the
gate, and Proselytes of righteousness : years, months,
days, and hours of the Jews : fasts and feasts, parti-
cularly the Jewish sabbath, &c. In the second part,
which relates more especially to the New Testament,
you have the proof's of the truth of the Christian
religion : The nature of the New Testament style :
The chronology and geography of the New Testa-
ment: Tlie Hebrew money, weights and measures:
The various readings : The division into chapters and
verses : The heresies in the days of the Apostles :
The versions of the New Testament, ancient and
moderji, to which will be added an account of our
English ones, &c.

II. TOE ABSTRACT OR HARMONY OF THE
GOSPEL HISTORY.

As for the evangelical and apostolical Harmony,
1. It contains the history of the actions of Jesus

PREFACE. V

Christ and the Apostles in their true order of time,
which the Evangehsts did not so much regard, as not
conducing to their principal design of proving Jesus
to be the Messiah from his doctrines and miracles.
2. It shews what is common to all the Evangelists, and
what is particular to each of them. 3. It paraphrases
or explains in other words the original text, which
otherwise would require notes. 4. It clears up many
things which could not so well be treated of in the
Commentary. 3. It may serve also for a table of the
principal matters.

III. THE VERSION.

When our authors were ordered by the king of Prussia
to undertake this work, they consulted whether they
should revise the old version, or make an entire netv
one. But when they considered that a ?ieiv translation
would cost them no more time and pains than the
revising an old one, and that it was impossible to
revise an old version, so as to make it all of a piece ;
they resolved upon the former, well l^nowing that the
best way to make an ancient misshapen edifice regular
and uniform, is to pull it down, and build it all anew.

As the most approved versions are those, that adhere
not too close to the letter, nor deviate too far from it,
our authors profess to have kept between both. Indeed
they have often, out of a regard to the sacred text,
and a deference to the opinion of the generality of the
world, not taken the liberty necessary to an exact and
perfect translation. But lest the liberties they have
sometimes taken, may r.ot be relish.ed by those, who
have not sufficiently attended to the rules of a good
translation, they thought proper to make the following
remarks upon that subject.

ri THE TRANSLATORS

1. In the first place it must be observed, that in
translating we are not to render ivord for wor'd, but
sense for sense, and that the most I'lteral versions are
not always the most faithful. There is a great deal of
difference between the letter and the literal sense.
The letter is the word explained according to its etij-
mology. The literal sense is the meaning of the au-
thor, which is frequently quite different from the
grammatical signification of the words. The design
of a version is not to explain the ivords of a book, that
is the office of a grammarian, the intent of a trans-
lator ought to be to express the thoughts. Thus a man
may be a good grammarian, and at the same time a
wretched translator.

2. Nothino; is more common than for tlie same
words, in the mouths of different nations, to have dif

Jerent significations. In this case to consult your dic-
tionary would be a certain means to put you wrong as
to the literal sense of an author. For instance, were we
to render the Greek word scandaiizien by the English
word to scandalize, we should be far from expressing
the meaning of the sacred ■penman. For scandaiizien
in Greek signifies to lay a snare, to put an obstacle in
the ivayjo dishearten, to cause to waver and fall, &c.
Whereas in English, to scandalize, is properly to speak
ill of a person, to defame, and the like.

?). It often happens that one author uses a word in
a diflerent sense from that of another. Of this, to
justify and justification Rve instances. In English to
justify a person, is, to speak in. his defence, to clear
him from what he is accused oj ; whereas in the scrip-
ture language, to justify, is an act of God's mercy,
whereby nardoning our sins, in consideration of our
fail It and repentance, l:e declares us just or righteous,
and treats us as such, for the sake of Jesus Christ.
There are abundance of word.? of thf Iii;e nature: the

PREFACE. vii

sacred writers of the New Testament forming their
style upon the Hebrew and Septuagint version, often
give a particular meaning to the Greek words. If
therefore we were to render such words by their most
usual signification, we should indeed render them
according to the letter, but at the same time should be
far from expressing the ideas annexed to them by the
author. The same writer also very often uses the same
word in different senses, not only in different places,
but sometimes in the same sentence. If we were to ren-
der them always by the same word, on pretence of being
faithful and exact, we should, on the contrary, express
ourselves in a very improper and frequently in an un-
intelligible manner. The Greek word, for example,
that signifies /«/7/i *, is made use of by St. Paul in very
difierent senses; sometimes he means by it the heinu:
persuaded of' a t hi n g^, somQinwn^ trust or reliance'j^,
and sometimes the object of' faith ^, that is the gospel.
As these are very distinct ideas the rules of a good trans-
lation require, that in each place we give the word Jaith
the meaning which is agreeable to the context.

4. It is well known, that in Hebrew, upon which
the Greek of the New Testament is formed, there are
certain expletives, or superfluous particles, which in
that tongue may possibly have their ^/'ac£?5, or at least
may not be so disagreeable as in ours. Such is the
conjunction copulative, kai, and, which commonly in
the New Testatnent instead of connecting begins the
discourse. Hence it is that we meet with such multi-
tudes oi ands, without any meaning at all, and which in
the living languages sound very odd. Of the same
nature is the adverb, behold or lo. It often has its
meaning and emphasis, but for the most part it is a
mere Hebraism without any particular signification.

* risri?. t Rom. xiv. 13. \. Hcb. sviii. &c. S ^o^- »v. 14.

a 4

▼iii THE TRANSLATOR'S

5. As for the other particleSj^br, hut, as, now, then,
&-C. the critics have very well observed, that they have
not determinate significations, and therefore it would
be very wrong to render them always in the same man-
ner. In fixing their sense the context and connection
of the discourse must be our guide. These several
meanings of the same particle are owino- to the Hebrew,
where the particles vary extremely in their significa-
tion*; but the same thing is to be met with in both
Greek and Latin authors.

6. As several may think it strange that in this ver-
sion thou and thee are changed into you, it will be
proper to remove their scruples, which can proceed only
from their being used and accustomed to the contrary.
But such should consider. That no prescription ought
to be pleaded against reason, and that to .speak in a
harharous style in 2l polite age and language, is highly
unreasonable. Those, who object against this, either
forget or do not know that the Hebrew, Greek, and
Latin tongues having no you in the singular number,
it was impossible for the sacred penmen to speak other-
wise. The pretended dignity of thee and thou in the
gospels, is to be met with in all the discourses and
books of those times, because they could not talk to one
another in any other manner. But now-a-days that
YOU is made use of in the singular number, when we
would speak handsomely, and that to say thou is ex-
tremely rude and uncivil, or a sign of great familiarity,
or of the meanest dependance, there can be no reason
of admitting this indecent manner of exj)ression in the
version of the New Testament. What can be more
grating than to hear ihe disciples calling their Lord,
thou and thee, and our Saviour talking to the Apostles
as to the meanest of servants ?

* Sec Boyle on the style of the Holy Scripture?. Obj. 3. e. '2.

PREFACE. ix

^ It is not the same thing when we address ourselves to
God, as when men are talking one to another. God is
infinitel}^ above the little rules of our breeding and civi-
lity, and as the addresses of the faithful to this Su-
preme Being are of a supernatural order, it is proper
their language should in some measure be so too. Upon
this occasion the oriental style has a certain sublimity
in it, which may be much easier conceived than expres-
sed. And if, when we speak to kings in heroic style,
we find thou has something very noble, grand^ and
respectful, how much more so when we address our-
selves to the King of kings!

7^ In this version the translators had solely in view
the thoughts of the sacred penmen, without any regard
to the particular explanations and applications of di-
vines. Systems of divinity are to go by the scriptures,
and not the scriptures by them. To prove a doctrine
by a text, which in its natural sense proves it not, or
does not do it without a strained and forced interpre-
tation, is to betray at once both the scriptures and doc-
trine too. Divines, who go this way to work, expose
at the same time the Christian religion in general, and
their own principles in particular. In each communion
a man is obliged to adhere to the articles, therein estab-
lished, but then every one ought to be left free to in-
terpret the scriptures by the same rules that are necessary
for explaining any other book whatsoever. Besides,
when a doctrine is proved by several express texts, or
by one such, to endeavour to prove it by passages quite
foreign to the purpose, is unfair dealing, a pious fraud
very blame-worthy, or at least shews such a strong pre-
judice and blind obstinacy, as can never make for tlie
credit of any sect or party. Calvin was a truly ortho-
dox divine. But he ingenuously disclaimed both the
ancients and moderns, when in proof of certain myste-
ries they alleged texts, which in his opinion had no
manner of relation to the matter in hand. Howbeit the
like liberty is not here taken, but without confuting any

X THE TRANSLATOR'S

particnlar explanation, our authors have laid it down as
a law, to represent the text just as it is, and to leave
every one at liberty to judge of the truths therein
contained.

8. There are two sorts of Hebraisms in the New
Testament. Some there are, which all the world un-
derstand, having been accustomed to them ; but there
are others, which would be unintelligible, if not ex-
plained. The first of these are preserved, in order to
give the Version the air of an original, which is essen-
tial to a good translation. Tlie others have an [English]
turn given them, and the Hebraism is marked in the
Comment, For instance, as it is usual in all languages,
as v/ell as in Hebrew, to term the disciples or folloicers
of any person, his children, this expression is retained,
as the children of God, and the children of the devil.
The Hebrews say, to eat hread^', when they would ex-
press eating in general or making a meal. Now this
Hebraism cannot be rendered literally without ambi-
guity. Again, for the edge of the sword, they say, the
mouth of the sivord^, which is unintelligible in English.
For a thing they say, a ivor^d ; for posterity/, they say,
seed ; for a tree, they say, ivood ; and make use of the
word, to answer, in the beginning of a discourse, before
any person has spoke. It is evident in these and the
like cases the Hebraism must be dropt, and the author's
meaning, not his expressions, must be kept to. To give
the Version a certain oriental turn, natural to the Nevv^
Testament, all the figures are carefully preserved, as far
as perspicuity and the purity of language will admit.
There are several ellipses, that is, words understood,
which it was necessary to supply ; and several enallages,
or changes of tenses and persons which cannot l)e imi-
tated without barbarism, and leaving the sense obscure,
equivocal, and sometimes entirely wrono;|;. In fine, there
are several allusions to words, which are very seldom

* John xiii, 18. i Luke xxi. 21. | Sec Luke xiii. 34. Mattli. xxiii. 37.

PREFACE. xi

capable of being translated from one language to ano-
ther. This is done where the words in our lanouasre
would bear it; for instance, let the dead hiirif their
dead, which is a sort of an enigmatical expression, the
understanding whereof depends on the taking the word
dead in two different senses.

To conclude, nothing has been omitted to keep up
the character, genius, and stjt/le of the sacred penmen,
as far as was consistent with preserving their sense.
If there are any supplemental words, they are no more
than the text necessarily requires. They, for whom
the sacred, writings were at first designed, supplied
without any difficulty the words that were wanting,
being used to that way of expression. But our
language will not admit of any of these ellipses. All
modern and affected expressions are carefully avoided,
and though the familiar and popular style of the
Evangelists is closely imitated, yet is it done without
descending to any mean or low expression. There is
a nobleness in the simphc.itij of the language of the
sacred authors, which distinguishes them in an eminent
manner from common writers, and no endeavours have
been wanting to follow them in tliat particular.

IV. THE NOTES.

The Notes were designed for the following uses.
1. They shew the difference between the [English,]
and Greek, to the end they, who understand the ori-
ginal, may the better judge of the faithfulness of the
translation. 2. They serve to clear up tlie literal
sense, when any obscurity occurs. 3. They describe
the places, persons, and usages, spoken of or alluded
to, as well as explain the proverbial sayings, ivays of
expression, and the like, the knowledge whereof gives
great light to the meaning of a passage. For instance,
our Saviour prefers the whiteness of the lily before
all the magnificence of Solomon's royal robes. Now

xii THE TRANSLATOR'S

the beauty and force of this comparison are much
more conspicuous, when we are told, the robes of the
eastern princes were white. 4. When a passage may
be rendered several ways, or is not understood in the
same manner by interpreters, the different senses are
taken notice of m the Notes, and eitlier that, which is
thought the best, is remarked, or the reader is left to
judge for himseU!, when the case is doubtful. 5. The
various readings, that make any alteration in the sctisc',
are set down. G. Our authors candidly own, they
know not the meaning of some passages. They lay
nothing down for certain but what appears so, and
what they cannot rationally explain, they leave as they
found it, doubtful and obscure. It is impossible a
work of so great antiquity should be every where
equally clear since we are deprived of many helps, which
would have given great light into several difficult
places. It is sufficient that every thing, relating to
our faith and morals, is delivered with all imaginable
plainness and perspicuity.

V. THE PREFACES.

As there will be an occasion to mention the Prefaces
to each book of the New Testament, in the In-
troduction, the reader is referred thither, in order to
avoid repetition.

CONTENTS.

PART I.

fRE Previous Knowledge of several things is necessary to

tlie Understanding of the Scriptures 1

The Gospel was to be preached to the Jews first, and by Jews 2
The State of Mankind, and of the Jewish Nation in particular

at the time of our Saviour's appearance 5

The necessity of a Forerunner g

Of the Political and Religious State of the Jews 8

The Captivity of the Ten Tribes 9

— Tribe of Judah , n

Concerning the Herods, and first of Herod the Great 14

Of the Posterity of Herod I9

— the Grandsons of Herod the Great 25

— those Jews who Avere dispersed in several Parts of the

World 27

Concerning the Samaritans , 28

OF THE RELIGIOUS STATE OF THE JEWS.

Of the Jewish Ceremonies in general 36

OF THE HOLY PLACES.

The Holy Land 41

Of Jerusalem 42

Solomon's Temple 44

Of the Neighbouring Places of Jerusalem 54

— the Kings of the Jews ...,..,. 76

— the High Priest 78

— the Levites ^. , 84

OF THE COURTS OF JUDICATURE AMONG THE JEWS.

The Sanhedrim 87

OF THE JEWISH PROPHETS AND DOCTORS,

Of the Prophets, Scribes and Doctors . , . . _ 91

Xiv tONTRNTS.

OF^HE JEWISH SECTS.

PA or

Of the Sadducees 95

Herodians 97

Pharisees ih.

■ — Essenes 100

Proselytes 103

OF THE HOLY THINGS,

Of whole Burnt OlFerings, , 109

— Sin and Trespass Otl'erings 110

— Peace Offerings ib.

— Oblations or Inanimate Sacrifices Ill

— First Fruits , 112

— Perfumes <• 114

— Vows ib.

Concerning Circumcision 117

OF THE HOLY SEASONS.

Of the Jewish Years 121

— their Months 122

— Days 123

— the Passover 12G

— the Pentecost 133

— the Day of Expiation 134

— Fasts 138

— the Feast of the Tabernacles 141

OF THE SABBATHS.

Of the Sabbath • 142

■ Sabbatical Year 153

■ Jubilee 154

The Feast of Purini, or Lots 157

Dedication 1515

PAllT li.

Concerning the New Testament in general 159

Of the Version of the Seventy 172

Chronology of the New Testament 171

THE GEOGRAPHY OF THE NEW TESTAMENT.

Of Judea 18G

— Galilee 192

— Tiberias and Scphoris 193

CONTENTS. XV

PAGE

Of Nazareth. 194

— Bethsaida 195

— Mount Taber and the lake of Gennazereth 196

— Upper GaHlee 197

— Tyre 199

— Syria ,. 202

— Damascus ib.

— Julias, Decapolis and Bethabara 203

— the Hebrew Money and Measures 205

Concerning the various Readings 209

— . Chapters and Verses of the New Testament . . 217

OF THE HERESIESTHAT AROSE IN THE APOSTOLICAL TIMES.

Of the Gnostics and Simonians 221

■ Nicolitans and Nazarenes , 223

Cerinthians 224

" Ebionites 225

OF THE VERSIONS OF THE NEW TESTAMENT.

Of the Italic Version ►, 229

• • Vulgate ib.

• Syriac Version 230

— Armenian Version 231

— Ethiopic, Arabic and Persian Versions ., 233

• Gothic and Anglo-Saxon Versions 234

• — Modern Latin Version of the New Testament 235

Of Erasmus ib.

— Arian Montanus, and the Zurich Versions ib.

— Robert Stephens, the King's Printer, & Castalio's Version 236

— Theodorus Beza 238

Preface to St. Matthew's Gospel 241

The Holy Gospel of our Lord Jesus Christ, according to St.

Matthew 252

AN INTRODUCTION

THE READING OF

THE NEW TESTAMENT.

PART I.

VXOD having been pleased to make use of the The previous
ministry/ of men, in revealing to us his will, and s'yieTamfingf
transmitting to posterity the divine oracles; a ge- '^ZZl'ill
wera/ knowledge, at least, of several previous arti- s';?;;',!,"^.!"'
cles, is absolutely necessary for a right understanding the
hoy scriptures. We must know, for instance, the time and
country/ the ^acrec? penmen lived in ; their language and cha-
racter; the religion, manners, customs, and usages of the
people Avith whom they conversed ; and many other particu-
lars, taken notice of hereafter.

Though there be this material difference between the sacred
writings, and all others, of what character soever, that the
^rst having been inspired by the Spirit of God, their authority
is divine, and consequently infallible, beyond all contradic-
tion, as well as beyond all par«//e/ and comparison; yet in
explaining both sacred and profane authors, the same rules of
common sense must be observed : we must have recourse to
studi/ and meditation, we must call in the help of history^
chronology, geography, and languages; in a word, of what
the learned term criticism, or the art of judging of authors
and their works, and of arriving at the true sense of them.
This method is absolutely necessary for the understanding
both the Old and New Testament ; but then there is this
difference between them, that the New having succeeded the
Old, and been, as it were, the accomplishment of it, the sacred
writers of the former liave borrowed the language of the
latter, have perpetually alluded to it, and applied the predic-
tions to the events of their own times, in imitation of their
Divine Master, who always referred back to that source. So
that in order rightly to understand and explain the New

2 AN INTRODUCTION TO

Tenlament, one ought to be xcell read in tlic O/r/, and have a
true notion of the state of things in the days of the Evange-
lists and Apostles,

These are the reasons tliat have induced us to compose this
Discourse, as an hilroduclion to the Rtad'nig of l/ic New
Tcslarinnt. It is indeed true, that all things necessary to
salvation are clearly and plainly revealed, and therefore such
persons as have neither the leisure nor opportunity of improv-
ing themselves in such parts of learniug as are before men-
tioned, have yd this comfort and satisfaction, that tliey may
easily find and discover all saving truths without much study
and application ; as, on the other hand, they are entirely
■without excuse, if they neglect to search the scriptures on pre-
tence of ignorance or inability. However, it must be owned,
when we come to a close and thorough examination of the
ho' i/ scriptures^ we shall, unless furnislied with the knowledge
of the particulars above-Jnentioned, be continually liable to
mistakes, imagine we understand what we have no notion of,
or, at best, but a very imperfect one, and find ourselves
puzzled and put to a stand at every turn. For want of these
helps, the scriptures are frequently ill understood, and ill
explained. Some put abstracted and metaphj/sical senses on
passages that contain plain and simple truths, and expressed
in roiniiio)! terms. Others having learnt a sj/stem ofdivinifj/,
instead of ex})laining scripture by scripture, by considering
the context and paralhl places, wrest the word of God to
their pre-conceived opinions. Others again, having regard
only to the viodem languages, customs, and manners, cannot
but mistake the meaning of the inspired writers, for want (if
I may so say) of conveying themselves back to the time
xchen^ and country zchere^ the sacred penmen wrote. Hence
it comes to pass, that the holy scriptures, and the christian
religion, are so disfigured, as hardly now to be known in tlie
schools and seniivari< s o'i learning: where the heads of young
students aie filled with a thousand chimerical notions, entirely
unheard of by the Evangelists. In order to remedy these in-
conveniences, we shall endeavour to give a general knowledge
of what is necessary for the more profitable reading the holi/
scriptures, esj)ecially the New Testament.

i. -As God designed, and had accordingly revealed it to
ThoGo^pei tjie worUI by his prophets % that the gospel should
p?ea.i,fd <o be preached to the Jews first ; so was it natural,
Irr-i^yVf^'s! and even necessary for Jesus Christ to chuse at

* Is». ii. John IT. Aclsxiii. 46,

THE NEW TESTAMENT. 3

first Disciples or Apostles out of the Jewisli nation ami re-
ligion. It was moreover requisite that they slioukl be mean
and iUilerate persons, not only for the greater manifestation
of Clod's glory, but because of that spirit of pride and incre-
dulity, whicli reigned among the rich and powerful, and
rendered the precepts of the gospel odious in their eyes, as
they were inconsistent Avith their prejudices and passions.
But though the Apostles were mean and illiterate, it must not
from thence be concluded, that they were entirely destitute
of learnijig and judgment, or of such improvements as were
necessary to qualify them for the discharge of their glorious
function. Though their discourses are commonly expressed -
in a plain and familiar manner, yet you may frequently dis-
cover in them sucli eloquence and sublimity, as could not
have proceeded from men of no education. Though tliey are
sometimes guilty of failings, as unbelief, ambition, presump-
tion, and the like ; yet it may be said in their behalf, that
it proceeded not so much from their own, as the general
temper of their nation. Nor let it be thought a disparage-
ment to the Apostles, that some of them had learned and
followed handy-crafts ; for it may reasonably be inferred from
the instance of Joseph, who, though he was descended from
the royal family of David, was yet a carpenter ; and from
that of St. Paul, who notwithstanding his being a Rabbi,
and a citizen of Rome, had learnt tent-making^ ; tliat mecha-
nical employments were not inconsistent with learning, or
accounted a disparagement c. Though St. John was a fisher-
man, yet there are several passages in his gospel, whereby
we may be convinced that he was versed in the mystical writ-
ings of tlie Jews ; and had even some tincture of the Grecian
philosophy. Which last will appear the more probable, if
it be considered, that this Apostle lived for a considerable
time in Asia. The office of a publican, which was that of
St. Matthew, was indeed looked npon as scandalous among
the Jews, who were extremely jealous and tender of their
liberty ; but it was in such high esteem and repute among

"^ Arc<s xviii. 3.

>= " It wa'^ a custom among the Jews, of what rank or quality soever, to
" teach their children some insienious craft or art, not only as a remedy

" agiainst iflleness, but as a reserve in time of want. — We have a. me-

" morable instance of this custom in tho;e two brotbf-rs, C!hasinai and Chani-
" lai, wl;ose story Josephus relates at large -.—though they were persons of
" note, they were nevertheless put w ith a weaver to leara the trade, which,
" says the historian, was no lUsparagement to them, ( CTo«)!(7£Oi ey. ovroi
'* a^r^E'TrS^'ToIV E7ri;)(^&;§ioK, ^C.) Rabbi Joie was a currier, or. a Icather-
" dresser; Rabbi Jochanan was a shoe-maker, aul from thence surnamed
" Sandalar, Ac." Mr. Falle's Sermon on Acts xviii. 3. p. 12, &c.

4 AN INTRODUCTION T<;:f,

the Homans, that, accordins: to Cicero^, The order of the
Puhlirans consisted of the choicest of the Jioman J{nio;htSf
was the ornament of the eilij^ and. the support of the common-
Zi)ea/th. Hence it is evident, that thoujrli St. Matthew, in all
appearance, was a Jew ; yet he could not be of the meanest
oi the people, since he had been admitted to so considerable
a post. These few reflections and instances may serve to
shew, how talse and ijroundk'ss the objections are, that were
ur£:ed by the Heathens ag-ainst the Apostles, as if they had
been a parcel of wea/c and si//// men. Hence also, on the
other hand, it is manifest, that they had neither /earning nor
anthority enouij^h, as that the wonderful propas^ation of the
gospel throughout the world could be ascribed merely to
their own power and wisdom. ,', y ^.V!, J^

However this be, in reading the New Testament, we mit^
have always in our minds, 'Y\v\i{\\c gospel was at first preach-
ed by the Jews, and in Judea, the Evangelists and Apostles
having been all of that nation; (excepting St. Luke, who
was born at Antiocli in Syria, and concerning whom it is
not well known whether he was a Jew, or a Heathen, when
he embraced the Christian religion. It is very likely that
he was a Heathen by birth, but a Jewish proselyte, as we
have ol)served in our preface on his gospel, and in St. Paul's
epistle to the Colossians). For this reason, we meet, in the
New Testament, with frequent allusions to the Jewish cus-
toms and ceremonies. Their proverbs and mora/ sayings are
often mnde use of; and for want of beitjg acquainted with
the style of the inspired writers, we are apt to be at a loss,
and look for mysteries where there are none, by understand-
ing lit(ra//ij what is only an cd/usion to some custom or say-
ing of the (^Id Testament.

The author of tlie new coxenanl proceeded in the sarfte
manner as the legislator of the 0/1/ had done before. God's
design in aiving the children of Israel a law, ])eing to dis-
tinguish them from the rest of the world by a particular kind
of worship; he adapted, in the best manner that can be con-
ceived, the ordinances he gave that people, to their state and
circumstances. Whatever might lead them into idolatry,
that he forbid upon the severest penalties. But lest they
should, at the same time, have an aversion for the religion
he instituted, he was therefore jtlensed to apj)ropriate to his
worship, some of the Jiarni/ess customs and ceremonies that

•* Flos pqiiitnin Ronianortiin, oniainonfum civiiatis, firmaiDenduii

reipublicae, Publicanoruin ordiiie contiiietur. Oral, pro I'lancio.

THE NEW TESTAMENT. 6

were received among those nations, wbom the Israelites had
conversed with. The same method was observed by Jesus
Christ in his establishment of the religion which he revealed
to mankind. Though circumcision was a seal and token of the
ancient covenant, yet the Mediator of the new was circum-
cised, that the Jews might have no manner of pretence for
rejecting him: and, for the same reason, all other things relat-
ing to him were performed according to the law ot Moses.
The baptism of Jolin assured men of pardon, ])rovidcd they
repented of their iniquities. The Son of God had undoubt-
edly no need of it ; yet we find that he desired to be baptized,
not only that he might thereby authorize the ??//??/>/»;// of his
forerunner, but more^ especially, thai he might by this means
fulfil all righteousness ; i. e. omit no custom that was prac-
tised by the Jewse. Jesus Christ being the accomplish-
ment of the law, it consequently ceased to be in force at his
coming : But as it was not then a proi)er time to reveal this
mystery^ our Saviour therefore observed the law with great
exactness, and even constantly went up to Jerusalem at the
\,solemn feasts. If he is sometimes accused of breaking the
'sabbath^ he answers all objections of that kind, with such
'reasons and instances, as ought to have convinced at once
^those that made them, that they were guilty both of calumny
ind superstition. From these several particulars it appears,
Ihow necessary it is, for the right understanding of the New
'Testament, to be furnished with such parts of learning, as
|i|iYe been mentioned above.

^^' ll.^ tte 'eoiidition mankind was in, at the time of I^^J^^l''^
^'Jesus Christ's appearance in the world, may 5^^^^,', '^\^.
very fitly be represented under the idea of a person ;!;•;;,;•; p^j'"
afflicted with a deadly disteni|er; aid the coming t';- ^■^'n^^;^^,^
.of our blessed Redeemer be considered as the criti- al^peal^nce.*
■ cal time, which was to decide either the death or cure of the
diseased person What therefore John the Baptist said of the
/Jewish nation, that the axe was laid unto the root of the tree%
hath in other words, been said by St. Pauls, of all the inha-
j bitants of the world. The best part of the universe was with-
out GoA^-, idolatry, which then generally prevailed, being
'the most inexcusable sort of atheism.', because not content
^•with not acknowledging the true God, it rendered to crea-
;' tures a worship that was only due to the Almighty Creator of
f ^_ things. It is indeed no wonder, that since the heathen

« Mattti. ii;. 15. ' Matth. iii. 10. s Rom. i. 18. »- F-ph. ii. 12. ' Ibid.

6 AN INTRODUCTION TO

TV'orshipjicd for their gods monsters of unclcamiess, and of all
kinds oi' itijif Slice, ihey should give theinselvcs up to the most
enonnoiis vices, as \vc are tokl by Hi. Paul they did^. But,
on liie other hand, the Jewish nation, that had been so highly
favoured by Almighty God, was neither more holy, nor less
vicious than the rest of the world, as the same Apostle observes
in several parts of his epistles'. We do not lind indeed that
they were ever guiity of idolatry, after their return from the
Babylonish cajUivity. But they had fallen into several other
heinous crimes, whereby they no less deserved the wrath of
God, or the compassion of the great lover and physician of
souls. TJiough (lod liad, by a very special favour, com-
initted liis iioly oracles to them, yet they had been so ungrate-
ful as to slight and neglect so valuable a treasure. For after
the gift of prophecy ceased among tliem, and their liiibbins ajid
Scribes came to interpret and comment on the ^ac/ra' writings
they adulterat(;d them to that degree, that they rendered thera
of none effect by their false glosses, and foolish trauiliom^.
They made the essence of their religion to consist in cere-
monies, while they trod under foot the weightier matters of
the law, and their worship was resolved into a set of formal
shews and hypocritical })ageantry. Pulled up morever with
arrogancy and pride at this their specious outside, and for
liaving a law, whicii would indeed have promoted their glory
and happiness, if they had stuck to the true sense of it; they
fancied ihey had a right to hate and despise the rest of man-
kind, with whom they agreed in no one point, but in an
extreme corruption of manners. Those autliors that arc
most jealous of the glory of the Jewish nation, for instance,
Josephus, have given a most shocking description of it, in
this respect.

The account we have here given of the moral state of the
u'oni'fo'ri!- Jews, idlbrds us an occasion of admiring the excel-
runner. ]cnt mcthocl God was pleased to follow, when he sent
liis Son into the world. For liencc it is evident, that it was
absolutely necessary the Messiah should have such a, fore-
runner, as John the Baptist was. Before any precepts can
be instilled into men's minds, it is proper that the errors and
prejudices which they labour under, should be removed; to
the end that the obedience, which tliey render to Ctod, may
be the effect of deliljeration and choice: but when their cor-
ruption is conu> to an exorbitant height, and their understand-
ings are clouded with a thick darkness, we must create in them

"' Rom. i.21.<S.<-. 'Ibid. ii. 17,21. iii. 9. liphrs?. ii. 3. Titus iii. 3.

Mattli, XV. 3,4,5, &c.

THE NEW TESTAMENT. 7

a new heart, and disperse all the obstacles, which prevent
them from admiltina; the light of the truth. Betore our
lands are sown, they must be grubbed, cleared and piovved.
Above all, the doctrines of the gospel were of that nature, tiiat
they could not be received but by persons weJl disposed, be-
cause they were contrary to ali the passions and prejudices <jf
inen,'and especially to the pride and sensuality of the Jews.
This made Jesus Chuist say to them", Men loved darkness
rather than tigJit, because their deeds were evil. And in
another place, IJow can ye believe^ which recc ive honour one
of another.^ ° li was then suitable to the dignity of the Son of
jGod, and expedient for the interest of the Jews, that Jesus
Cheust should have a forerunner, that might go belbrehim
in the spirit and power of EUas, to prepare the WHy of the
Lord. For, if notwithstanding all this, our blessed Saviour
met with so much obstinacy among the greatest part of the
Jewish nation, is it not very probable that it would have been
universal, had it not been for the preaching- ot John the Bap-
tist? This method was, in short, absolutely necessary either
to bring about the conversion of tiie Jews, or that they might
be entirely without excuse, if they persisted in impenitence
and unbelief.

The extreme corruption of that people, and the great care
God was pleased to take, of removing all the obstacles that
might any way prevent their conversion, help us moreover to
discover the reason why Jesus Christ made use sometimes
of very harsh expressions, when he addressetl himself to
them, and particularly to the Pharisees. It is somewhat sur-
prizing to lind, at the entrance of a dispensation full of g/v/re
and mercy^ the blessed Author of it, who was certainly the
meekest person upon earth, using very hard, and seemingly
injurious words ; as when he calls the Jews, an evil and adul-
terous nation P, and stiles the Pharisees, hypocrites^ a genera-
tion of vipers, that presumed to set their Iradifh ns and
maxims above the lazo of God. But our wonder ceases,
when we consider that the last stroke was now to be given,
and no more measures were to be taken with a people, that
had so sliamcfully slighted and abused all the means which
God had used for their conversion. For, 1. They liad the
predictions of the prophets, wherein were set down the cha-
racters of the Messiah; and that the greatest part of them
agreed to Jesus of Nazareth, is what they did not deny.
2. John the Baptist was come with the same spirit and

" John iii. 19. « Ibid. v. 44. p Matth. xii. 34, 39.
B 4

S AN INTRODUCTION TO

power, as had been foretold by the same prophets; he had
exhorted them to repentance, and warned them that the Mes-
siah was at hand. 3. Jesus Christ came at the very time
the Jews professed to be in expectation of their Messiah, and
appeared with all the external and internal marks, wherewith
he had been described. But they rejected him, as they had
done before Jolm the Baptist, and made them both alike the
objects of their derision and their caluumies. So far cer-
tainly ought we to be from wondering at the heavy censures
which Jesus Chkist passes upon a people so wickedly in-
clined ; that, on the contrary, we shall, upon a due examina-
tion, find his language to them had an equal mixture of kind-
ness and severity. These few reflections may serve to clear
up several passages in the gospel ; but we must descend to a
more particular account of the Jewish nation, and go on
from their matmers to the consideration of their outward state
and polity.

III. We may consider the Jews with regard both to their
orniepoiiti- civil and ecclesiastical sisite. The Jewish nation in
^^rdb^c^stateof general was the posterity of Abraham, Isaac, and
tbeiews. Jacob. This the Scripture often takes notice of, to
distinguish the people of God iVom the posterity of Ishmael,
who was also the son of Abraham by Hagar. The Jews were
also named Israelites, or the children of Israel, which was the
sirname of Jacob ; that they might not be confounded with the
descendants of Esau the brother of Jacob, and soti of Isaac.
They were moreover called Hebrews, either from Ilcbcr one
of Abraham's ancestors, or from a Hebrew word of the same
sound, that s\gn\{ies passing or crossing over^i because Abra-
ham passed over the river Euphrates, when in obedience to
God's command, he came from Ur of the Chaldees into the
land of Canaan. After the carrying away of the ten tribes
into captivity, the two remaining tribes were most commonly
known by the name of Jews, [Judcei] so called from the tribe
of Judah, which remained in possession of the regal autho-
rity, and out of which the Messiah was to be born : Perhaps
this name was not given them till after their return from the
Babylonish captivity.

Never did any nation receive more extraordinary favours
from the hai\d of God, and never did any one render itself
more unworthy of them. God had no sooner brought them
out of Egypt witli a strong hand and a stretched out arm, but
their ingratitude appeared by their idolatry and continual

' '^^V Traubituv, trajectiis.

itiurMiirings in the desert. When the descendants of these
rebels were put in possession of the land of promise^ they
followed the steps of their forefathers, turned idolaters, and
proceeded to that unbridled licentiousness, as to prefer anar-
chy before the government of God's own establishing. God
delivered them up frequently to the fury of their enemies, as
a punishment for their crimes, and to make them see the error
of their ways. He raised up from time to time dcUverers^
which were so many forerunners of the great Redeemer of
mankind. Uneasy at having God for their king, and weary
at being governed by his judges, they demanded a king to
judge them like other nations ; fulfilling thereby, though
undesignedly, the purposes of the Almighty, who had or-
dained that the Messiah should be born of a 7'oj/nl family.
They obtained their request, and yet made an ill use of that
favour. After the death of David, who was a type of the
Messiah, and to whose family God had annexed the regal
authority, because out of it was the Christ to be born, ten
tribes revolted against Rehoboam, and chose for their king
Jeroboam, of the tribe of Ephraim ; a revolt permitted by
God as a punishment for Solomon's idolatry.

This schism, which lasted above two hundred ruecai)tivity
years, ended at last in the captivity of the ten uib^*:'^"
tribes^ which were carried away by Shalmaneser *• c. 713.
into Assyria and Media; whereby were executed ihe judg-
ments of God against that nation. It doth not appear from
history that they ever returned into their own country, at
least all of them, though we find it asserted by some modern
Jews, and aneient fathers of the church s. It is true that
mention is often made in the New Testament of the twelve
tribes^ and that St. James directs his Epistle to them; but it
cannot be concluded from these passages, that they were then
gathered together: all that can be inferred from them, is,
that they were still in being. Perhaps the whole body of
the Jewish nation retained the name of the twelve tribes,
according to the ancient division,, as we find Ihe disciples
called the tzcehe after the death of Judas, and before the
election of St. Matthias", as we have observed on the Epistle
of St. James. There were moreover Jews enough of the
ten tribes mixed with that of Judah, or dispersed ii»to several
parts of the world, to give the sacred writers an occasion of
speaking of the twelve tribes, as making but one bodj/ with
the Jewish nation. What Josephus says concerning the

' 2 Kings xvii. 6, 7. » See Dr. Hody de vers. 70 Interpr. p. 79.

* Matth. jcii. 28. Luke ucii. 30, Acts xxvi. 7. James i. I. " John xx, 21.

10 AN INTRODUCTION TO

Samaritans'^, that they stiled the Jews their Ijretlireri, as lon^
as tliov were pro.sj)erous, and called themselves the posterity
of Joseph, i^ives us reason to believe that there was abun-
dance of Israelites anionji: them, since the Culha^ans could
have had no maimer of pretence for saying any such tlnnj^;
and accordingly he expressly says elsewhereX, that in the
time of Alexander the Oreat, Sanjaria was peopled by Jew-
ish deserters. The same Historian relates upon the authority
of Aristeasz, that llie high-priest Eieazar sent Ptolemy Phd-
adelphus king of Egypt, six men of each Iribe, to make that
Greek translation of the holy scriptures which goes by the
name of the LXX; from which it is evident that there" was
a considerable number of Jews of the Itti tri/.-es mixed with
those of Judah and B(Miiarnin. We own that tins account
of the version of the JiXX, is justly looked upon as a for-
gery, as we shall have occasion to shew hereafter. Hut then,
unless it had been true that there were at that time a great
many Israelites of the ten tribes^ among those of Jiidah and
Benjamin, the falseliood would have been so very palpable,
that every one could have discovered it. Josephus tells us
in the same place, that Ptolemy informed the high-priest
Eieazar by letter, " That there were great numbers ol Jews
*' in Egypt, that were brought captives thither by the Per-
*' sians." A heatlicn author"" quoted by Josepliiis, athrms
that the Persians had carried several thousands of Jews into
Babylon, frcm whence it is natural to conclude, that a con-
siderable number returned home with the others, when they
were set ai liberty by Cyrus. But, without having recourse
to the authority of .Fosephus, we are assured from scripture
that the ten tril^es were not contined to Persia or Media.
For it appears from the II. book of Chronicles'', that in the
reign of Josiah, there were great numbers of Israelites in
Palestine, and particularly of the tribes of Simeon, Manas-
seh, and Ephraim, since the Levites collected money from
them for repairing the tem])le. It may also be inferred from
the iXth chap.ter of the 1st book of Chronicles^, where we
find the Israelites distinguished from the Jews, and mention
made of the tribes of Ej^iiraim and Manasseh, that several
persons belonging to the ten tribes tied into Judea, when the
rest of their countrymen were carried away captive. The
prophet Jeremiah d when he foretold the return from the
Babylonish captivity, declared likewise, that at that time,

' Jn^cyh. Antiq. 1. ix. c. It. and 1. xi. r. 8. v .Jos-rpli. Artiq. 1. xi. c. S.

' Id. I. xi'. c 2. • llfoataeiis ap. Joseph, contia Appioii. p. 1049.

•> 2. Chron. xxxiv. 9. = 1 fluon. ix. 3. "» Jer. 1. 4.

THE NEW TESTAMENT. n

the children of Israel should come, ihej/ and the children of
Jtidah together^ and seek the Lord their God. The same
tiling is further evident from the gospel. Anne the daughter
of Plianuel, mentioned by St. Luke^ was of the tribe of Aser.
St, MatthcAv says' that Jesus Christ went and preaciicd
in the borders of Zabulon and Neptha/im, that it might be
fulfilUd which i£as spoken by Esaias the prophet, saying, the
Icmd of Zabulon, and the land of Nepthaliin hath seen great
light. It may indeed be said tliat the tribe of Judali and
the remains of that of Jienjamin iook possession of these
countries alter their return from the captivity, liut this
Qpinion cannot well be reconciled with the contemptuous
manner with whicli the Jews treated the Galileans, and
their extreme aversion for the least mixture with the Gen-
tiles. It is manifest from the whole tenor of the gospel, and
the testimony of Josephuss, that though tiie Galilems pro-
fessed the Jewish religion, and had some dealings with the
Jews, yet that they were looked upon by the latter as persons
of quite a difierent character from themselves It is more-
. pver evident from the same authors, that Galilee was a very
populous country, which could not possibly have been, if
it had been peopled only by colonies sent tiiither from the
tribe of Judah, whose country was large enough to hold
them all. It is then very probable, that the cities of Galilee
were peopled with such of the ten tribes, as remained in the
land, or had returned thither from several parts, upon difier-
ent occasions.

The tribe of Judah did not continue more faith- Ti.e captivity
ful to God, than Samaria, the metropolis of the jLa'ai,!"^'''"'
kingdom of Israel had done. Accordingly they were alike
severely punished for their disobedience, by being ^ often
delivered into the hands of their enemies, and at a- c. G'm.
last all carried away captive by Nebuchadnezzar w.

in the 19th year of his reign. Nebuzaradan, the sss.

captain of his guard, having taken and destroyed the city
and temple of Jerusalem, carried away Zedekiaii the last
king of Judah, captive to Babylon, with such as survived
their unhappy country, excepting some of tlieir poorest,
"whom he left to dress and till the ground. Tlieir jmmber
must notwithstanding have been pretty considerable. For
they are siiled a people ; they inhabittid several towns; and
Nebuchadnezzar appointed Gedaliah a very famous man
for their governor, since all the Jews, who had fled for

. = Luke ii. 36, f Malt, tv. 13, 15, 16; e- Joseph, -de- Bell. Jyd, 1. \\\. c.2.
* 2 Chron, xxxiii. 2, Tixxyi. 6, 17. 2 Kings xxiv. xxv, Jcr. Hi.

li AN INTRO DOCTION TO

refuge among ihe Moabitcs, Amnionilos, Idiimaeans, and other
neighbouring nations, came and iniph)red his protection. As
soon indeed as this president had been barbarously murdered
by the treachery of Ishniael, the greater part of them fx'ing
afraid of falling into the hands of the Chaldeans, went down
into Egypt ; though God had given them an express prohi-
bition to the contrary by his Prophet Jeremiah', because ho
was desirous of keeping together these remains of Judah.

However this be, after the captivity of Babylon had lasted
seventi/ years, according to the prophecy of Jeremiah ^^ it
ended with the empire of the Chaldeans, which was
destroyed by Cyrus the founder of the Persian
monarchy. This prince being moved thereto by God, in a
special manner, signalized the tirst year of his reign over the
Babylonians, by his edict in favour of the Jews ; fultilling
thereby the prophecy of Isaiah i, which as .losephus pre-
tends f", Cyrus himself had read. Thus much is {.lain Irom
scripture'^, that he acknowledges, it was by God's order, he
set the Jews at liberty, and caused the city and tem])le of Jeru-
salem to be rebuilt. However, this work was but just begun
during the life-time of Cyrus, who was wholly taken up with
his war against the Massageta?, wherein he tell, it was after-
wards interrupted and stop])edo for several years, under the
reigns of some of Cyrus's successors, by the treachery and
calumnies of the Samaritans or Cuthaans, the professed and
perpetual enemies of the Jews. So that the temple could
not be finished till the reign of Darius the son of HystaspesP,
nor Jerusalem rebuilt till the time of Artaxerxes his succes-
sor, according to the opinion of the most famous Chronolo-
gers. About these times prophesied Haggai, Zechariah, and
Malachi, the last of the prophets, with whose writings the
Jewish canon ends. This is necessary to observe in relation
to the New Testament, because neither the sacred authors,
nor Jesus Christ, have quoted any other books but what
■were in that conon.

The Jews after their return from the Babylonish ca])tivity,
remained in subjection to the kings of Persia, till the time of
Alexander the Gnat. Though they were tributary to them,
yet they enjoyed the free exercise of their religion, and were
governed by /wg.? of their own nation. Josephus relates 1
that Alexander the Great being liighly incensed against- the

' Jer. >li. xlii. xll K k Jcr. xxix. 10. ' Isa. xliv. 98, xlv.'IS.

■ Jos. Ant. Jud. 1. vi.c. 1. ■■ '2 Cliron. xxxvi. 22, !^3. I zra i. 1, 2.

• l-.zra IV. p Ezra ^i. vii. Kuseb. Cbron. ■> Joieplius Anliq.

Jud. 1. xi. c. 8.

THE NEW TESTAMENT. 13

Jews, because they had refused him assistance, had resolved
to go and lay siege to Jerusalem ; but that as he was march-
ing towards it, his anger was immediately turned into a re-
verend awe at the sight of Jaddus the high-priest, who came
out to meet him in his pontifical robes, and that he granted
the Jews all the privileges they required of him. We are
not indeed obliged to give credit to all tlie fine things Jose-
phus hath advanced in this part of his history. But thus
much is certain, from that time the Jews began to hellenize ^ ;
that the Greek tongue, spoken by the Macedonians, became
more common among them; and that they also embraced
some of the opinions of the Greek philosophers, as the
transmigration of souls for instance. We find some steps of
this notion even in the New Testament, as in St. Luke xvi. 23,
where there is an account of the abode of departed souls,
conformable to the Grecian Philosophy, and in St. John
ix. 2, where we find an allusion to the pre-existcnce, and
transmigration of souls. It is moreover evident from the
apocrj/phal writings % from Philot, Josephus^i, and the
Thalmudists, that the Jews, especially the Pharisees, had
learned and followed the Grecian Philosophy, ever since
their conversing with the Greeks under Alexander the
Great, the Ptolemies and Seleucidae his successors, who
leigned in Egypt and Syria. After the death of this illustri-
ous monarch, the administration of the common- wealth of
Israel came into the hands of the high-priests, and was some-
times protected, and at other times oppressed by the kings of
Egypt and Syria its neighbours, who became successively
masters of it. Ptolemy Lagus x, king of Egypt and successor
of Alexander the Great, surprised Jerusalem, and carried
several thousands of Jews with him prisoners into Egypt,
where they were followed by several others, w ho were induced
. to go thither, upon account of the great trust Ptolemy reposed
in them. Ptolemy Philadelphus had a great kindness for
them, and gave several thousands leave to return into their
own country. They underwent very great hardships, during
the long ancl continual wars between the kings of Egypt and
. Syria. Bat their religion and state never were in so ^ ^ j^^,
great danger, after their return from the Babylonish
captivity, as under Antiochus Epiphanes. What a terrible
persecution that cruel and impious prince raised against
rAem, is so well known, that we need not give an account of
i .\

y » See Easeb. Chron. & Praepar, Evar.g, vii. 14, & viii. 10. * '^^^^

Tii. 17. ' Philo Passim. • Jos. de BelL'^JJodi 1. u. 12.

" Jos. Antiq, Jud, !. xii. c. I.

14 AN INTRODUCTION TO

it here ; nor of the valour and lieroic zeal of the Maccabees',
who llien freed tiiem from it. A few years after, the regal
authority and the priestiiood were united in Aristobulus, the
son of Hyrcanusy, who liad shaken oiFthe yoke of the Mace-
donians, destroyed the temple of Gerizim, sacked several
towns in Syria, and forcedtheldumieansto be circumcised, for
which reason they were thenceforward looked upon as Jews.
We may observe by tlie by, tliat it came likewise to pass about
the same time that Onias, exasperated at seeing the high-
priesthood given to Alcimus, who was not of the sacerdotal
race, went into Egypt, and got Ptolemy Philometor's leave
to build a temple there upon the model of that at Jerusalem.
Thus the Jews came to have three temples that rivalled one
another, one at Jerusalem, another at Gerizim in Samaria,
built by the permission of Darius, and afterward of Alexander
the Great; and that of Onias in Egypt.

The Jewish state remained in this condition till the time of
Pompey the Great, who deprived Hyrcanus of
his crown, leaving him hoAvever in possession of
the priesthood, and invested with jirincely power, and made
the Jews tributary to the Romans^. Thus did tlic Je^rs
forfeit their liberty, by means of the fiictions of those very
Asmonoeans, whose valour had procured it for them before *.

Julius Caesar having defeated Pomi)ey, he continued Hyr-
concerning cauus higli-pricst, aud gave the government of
aMd"rst'o'f Judea to Antipater, an Idumasan by birth, but
"ua.*! "'*' '^ Jewish proselyte, and the father of Herod sir-
A. c. 48. named the Great i^, who was afterwards king of the
Jews. Antipater divided Judea between his two sons, be-
stowing upon Phasael, who was the eldest, the government of
Jerusalem; and that of (zalilee, upon Herod, his second son:
who, being naturally bold and active, was not long witliont
shewing the greatness of his mind ; for he cleared his country
of the robbers it was infested with, and signalized his courage
against Antigonus the competitor of Hyrcanus in the priest-
hood, who was set up by tlie Tyrians. Mark Anthony rati-
fied these regulations of Antipater, and gave his two sons the
name of Tctrarclis, or Princes^. In the mean time the Par-
thiaiis having invaded Judea carried away captive Hyrcanus,
and Phasael, Herod's brother <i. Whereui>oii He-
rod, giving up all for lost, tied to Mark Anthony
at Rome, Avho, with the consent of the Senate, bestowed upon

" Jos. AnCui. Jiitl. 1. xiii. 0. 19. ' Laini Anpar. CliroJi. p. 11. ' Jos. dr
Rello J«ul. 1. i. c. 5. >> Jo^. Anfui. xiv. 'i. 1'2, "^ Jo-, \ntiq. xiv,

23. &. dc Bell. Ju>1. 1. ii. 8. "■ Id, Aiitiq. xiv.25. *

THE NEW TESTAMENT. u

him the title of King of Jiidea^, which he designed to beg
for Aristobulus the brother of Mariamne, and grandson of
PJyrcanus, of the Asinouiean family. He kept himself in
possession of this dignity by the help of the Roman arms,
notwitiistanding the faction of Antigonus, who liad the
greatest partot the Jewish nation on his side^. The intestine
war that happened u])on this occasion, and lasted for about
three years, brought Judea to the very brink of destruction.
Jerusalem was taken, the temple plundered and ravaged, and
a dreadful slaughter ensued on both sides. Though Herod
got the better, yet he Mas not well settled on his throne, so
long as he had tlie displeasure of Augustus to fear, after the
overthrow of Mark Anthony, with whom he had sided.
However he was continued by Augustus in his government
of Judea.

If this prince may be said to have had any good qualities,
his vast magnificence in buildings must be reckoned as one.
This manifestly appeared in his founding or repairing several
cities s, to which he gave the names of Augustus Caisar, and
Agrippa : as for instance, Samaria which he called Sabasteh,
that is Augusta; Turris Stratonis' which he named Cjesarea,
different from tliat other t'aesarea which Philip the Tetrarcli
honoured Avitli that name out of respect to Tiberius Caesar,
and which for that reason is stiled in the New Testament,
CcBsarea Philippi'*. But the greatest glory and ornament of
Herod's reign, in tliis respect, was the building of the temple
of Jerusalem anew, which had been rebuilt about five
huntlred years before by Zerubbabel. The he reason alledged
for this undertaking, was, that the second temple was sixty
cubits lower than Solomon's^. When he acquainted the Jews
with his design, they were alaniied at it, thinking that it
would be both difficult and dangerous to put such a thing in
execution, and moreover judging it unlawful to meddle with
a temple which God liad restored to them in so wonderful a
manner. Besides, tiiey were afraid that the dhine service would
have been interrupted for a considerable time, while this
new temple was a building. But Herod removed their fears,
by assuring them that the old templeshould remain untouclied,
till all the materials for the new one were got readv; And
accordingly it appears from history, that the divine service
was performed all the time the new one was building, or
rather the old one repairing. Joseplms observes™, that

' Jo3 Antiq. Jud. 1. xii, c. 26' ' Dio. Hist. 1. 49. p. 463. « Jos.

de Bell. Jud. 1. i. c. 1 6. ^ Til. AiUiq. 1. xv. c. 11. ' Id. ibid. &r. 23,

*■ Matth. xvi. 13. ' Jos. Antiq. 1. xv. c. 14. "" Id. ibid.

16 AN INTRODUCTION TO

Herod, " durst not presume to enter into the holu place
" himself, because not being a priest, he stood prohibited by
" law, but that he committed the care of this part of the
" work to the priests themselves;" from whence it plainly
appears, that place was not pulled down, but only some
alterations made in it. The same is further evident from the
gospel n, wherein it is said, Joseph and Mary went to Jerw
salem ever?/ year of the feast of the passover, which was
celebrated in the temple, and that they went thither with
Jesus Christ according to custom^. Had their been any
interruption in that matter, the Evangelist could not have
used that expression. And therefore the Jews never make
mention of any more than two temples, looking upon Herod's
only as Zcrubbabel's repaired, though it might justly have
been reckoned a new temple, both upon the account of the
inagniticent buildings he added to it, and the rich materials
he used; which, whilst the disciples of Jesus Christ were
onceadmiringo, he took an occasion from thence of foretellino-
the ruin of that temple. This magnificence the prophet
HaggaiP had an eye to, when he declared that the glory of
this latter house was to be greater than that of the former.
But notwithstanding all the beauty and sumptuousness of
Herod's temple, this prophecy was not fulfilled but by Jesus
Christ's coming into it; He, who was the true temple of
God, and of whom that of Jerusalem Avas no more than a
very imperfect figure, as St. Paulq and Jesus Christ him-
self r do intimate. How noble soever the descriptions are*
which the Jews have given us of Herod's temple, yet they
unanimously agree t that there were several things wanting in
it, as well as in that of Zerubbabel, which were the chief
glory of the first temple; that is, the Ark of the coxoiant,
wherein were put the two tables of the law, with the pot of
manna, and Jaron's rod that budded ; the Urim and Thum-
mini; the cloud, or Shecinah, which was a token of the divine
Presence ; the spirit of prophecy ; and the holy anointing
oil. Of all these there Avere but faint representations, and
imperfect copies in the second temple, as is owned by the
Rabbins themselves. And therefore Haggai's propjiecy was
applied to the Messiah by tlie ancient Jewish doctors i^, who
say, that the glory of the second temple consisted in this, that
it was honoured with the Messiah's presence. Joscphus tells

" Luke ii. 41, 42. » Mntth. xxiv. Mark xiii. 1. Luke xxi. 5. p Ha?, ii. 9.

1 Coloss. li. 9. ' John ii. 21. • Jos. Antiq. Jud. I. xV. c. 14.

Thalmud. ap. Lightfoot, torn. ii. Opp. p. 275. • Abcn-Asra ap. Deyline

Obs. Sacr. Part. iii. OI)s. 20. i J »

THE NEW TESTAMENT. IT

us*, that Herod set about this work in the eighteenth year of
his reign; and finished it in the space of nine years and a
half. Which must necessarily be understood of the walls
and main body of the building; and not of all its parts and
ornaments, since the same historian relates in another place,
that it was not quite finished till the time of Agrippa the
younger, the grandson of Herod, that is about sixty years
after the birth of Jesus Christ. We have no reason there-
fore to be surprised at what the Jews told Jesus Christ x,
that //»'s temple was forty and six 1/ ears in buildings since if
we reckon from the eighteenth year of the reign of Herod,
[when he undertook to rebuild the temple] to the thirtieth
year of Jesus Christ, [in which this dispute happened
between him and the Jews] we shall find iw&iforty-six years.
It is more natural to put this sense upon tlie words of the Jews,
than, as others have done, to compute those forty-six years
from the order given by Cyrus for rebuilding the temple, to
the finishing of it; because by this last calculation those
J' ears cannot well be made out.

Josephus relates that the people were overjoyed to see the
work completed, and that they offered numerous sacrifices
upon that occasion. How great a shew soever there might
be of religion in this undertaking, yet it could by no means
make amends for the miseries which that unhappy people
suft'ered from the impieties, and above all from the cruelties of
Herod. If he built a temple in honour of the true God, he
erected several, on the other hand, to false deities, in order to
ingratiate himself with Augustus and the Romans z. But his
prevailing character was an extreme inhumanity, and the
most enormous cruelty.

Though Josephus hath extolled, as much as possible, the
good qualities of Herod, yet he could not conceal his crimes
and vices, and above all his horrid cruelty. He imbrued his
hands in the blood of liis wife, of his children, and of the
greatest part of his family : of so restless and jealous a tem-
per was he, that he spared neither his people, nor the richest
and most powerful of his subjects, nor even his very friends *.
He was naturally so suspicious, that he put the innocent to the
torture, for fear the guiltt/ should escape b. It is justly won-
dered at, that Josephus should make no mention of the
slaughter of the infants at Bethlehem c, which was done by
Herod's order, not long after our Saviour's birth. 'J'o

^ Jos. Ant. 1. XV. c. J4. ^ John ii. 20. ^ Jos. Aut. 1. xv. c. 12, 13.

^ Jos. Ant. 1. xi. cap. 11. & de Bell. Jud. I. i. p. 17. ' Jos. Ant.!, xi. cap, \\.
& de Bell. Jud. 1. i. p. 19. ' Mattli. ii. Ifi.

18 AN INTRODUCTION TO

account for this omission, some learned men have imasifined,
that this massacre having' been done privately from house to
house b)' a few soldiers, it made no great noise, or else was not
set to Herod's account^. But it is most probable that Jose-
phiis knew nothing" oi it, since he found it not in the Memoirs
of Nicolaus Damascenus, an historian of those times ; whom
he himself charges with having- palliated and disguised the
most notorious and extravagant cruelties of Herod*'. It seems
however not to have been unknoAvn to a heathen avthor^, who
speaks of it (though confusedly,) in the following- manner:
*^ Anf/nfif?/.<i karhiff been informed^ that amonff some chUdren,
rthich Herod hail ordered to he killed in Syria, (he should
have said Judea) he did not spore one of his own sons, said,
that it iras mnch better to be Herod's swine than his son,'*
alluding- to the Jewish custom of not eating' swine's flesh.
However this be, as Herod was a Jew, he could not be the
author of so barbarous a cruelty without making- himself
g-uilty of the utmost impiety, since he did it with a design to
cut ofl* the Messiah, being- fully satisfied by the answer which
he received from the chief priests and elders^, that the ne\r-
born infant was the promised Christ.

His end, and a verjf disinal one, being- a visible punishment
of his wickedness, closely followed this horrid butchery. He
died as he had lived, contriving- nothing- but mischief, and
framing the most bloody and inhuman designs^. His death
was looked upon as a very happy deliverance, and the tidings
of it received Avith the utmost joy and satisfaction ; which that
vile monster well foreseeing-, he had ordered all the chief men
of the cit}f to be barbarously murdered before he died, that
there mi*/ht be a c,eneral mourning at his deathK A Jewish
doctor, supposed to be pretty ancient, affirms that the day of
his death was kept by the Jews, as a festival •«. The learned
are not agreed aboutthe year of his death; but thus much is
certain, that he died 34 years after the expulsion of Antigonus,
and in the 87th year from his being- declared king of the Jews
by the Romans'. We shall have occasion to examine this
more particularly hereafter, when we come to treat of the
chronology of the New Testament.

After having spoken of Herod the Great, it is propei- that

* Lami Harm. Evaii^. p. 54. "= Jos. Ant. 1. xvi. p. 11. ' Macrob,

Saturn, ii. 4. « Mattli. ii. 4, 5, 6. >> Jos. Ant. 1. xvii. cap. 8. He was

parched up with a faint, inward fever, that almost burnt his heart out, and >et
scarce sensible to the touch. He was tormented witli an insatiahh appetite,
w/ccrs and f Ao^irfcs in his bowels; phlegmatick tumours \\\ his feet and ?roin ;
asthmas, cramps, isc. ' Id. ibid. ^ Rle£;illath Taauith ap. Usscr. ^

Ann. p. 535. Lauii Appar. Chron. p. 73. ' Josephus ubi supra.

THE NEW TESTAMENT. ^&

we should next give an account of his sons and ffratid- or ,he pn.t^-
,j50ws, as far as is requisite for the understanding n'j ofHeioj.
the New Testament. We find three of his sows mentioned
there, between whom, by liis last will and testament, he di-
vided his dominions : viz. Archeiaus, to whom he oave the
kingdom of Judea, together with Idumaea and Samaria ; -
. Herod-Antipas, or Antipater, whom he appointed Tetrarch or
governor of Galilee and Percea ; and Pliilip, w hom he made
likewise Tetrarch ofItur«>n,Batanjea,Trachonitis,Auranitis, and
some other countiies. It wiis necessary that Herod's rciil
should be ratified by Augustus Ccesar, and it was accordingly-
done, excepting this, tliat he would not bestow upon Archeiaus
the title of khif/, but only that of Ethnarcfi, that is, prince or
chief of the nation^. This name, which had been oiven
before to some of the high-priests, (as to Hyrcanus for"
instance,) seems to denote a dignity superior to that of a
Tetrarch, but inferior to that of a king, since Auoustus refusino-
to confer this latter title upon Archeiaus, was however willing
to distinguish him from his brothers by that of Ethnarcln
The learned are not agreed about the meaning of the word
Tetrarch. But it may be inferred from what hath been just
now said, that it m as reckoned less honourable than the name
of king or prince. In its primary and original signification
it implies a f/overmr of a fourth part of the covntry, and
this seems to have been the first meaning that was affixed to
ito. But it was afterwards given to the governors of a pro-
vince, whether their government was the fourth part of a
country, or not ; as it happened in the case now before us, for
Herod divided his kingdom only into three parts. However,
the Teti-archs were looked upon as princes, and sometunes com-
plimented even with the name of kings P, but this w as a nn'sap-
plying of the word. Archeiaus was acknowledged kiucf l)y
the peojjle with vast expressions of joy ; but though he had
declared that he would not usurp that title, without the empe-
ror's consent yet he soon acted like a king, or rather a tyrant,
that is, in a very absolute and arbitrary manner. Augustus
had promised him the kingly power, whenever he should
make himself worthy of that honour^; but he, instead of
endeavouring to gain the favour of his sovereign, and the
good-will of his subjects, exercised in the very beginning
-of his reign such cruelties towards them, that not being able
to bear his unjust and barbarous dealings, they com-
plained of him to Augustus. It Avas undoubtedly upon the

•" Joseph. Antiq. 1. xvii. p. 13. ■ Id. Aatiq. 1. xiv. p. 22. o Harpocrat-
Lexic p. 330. p Matth. xiv. 9. Joseph. .Antiq. 1. xvii. p. 18.

c 2

20 AN INTRODUCTION TO

account of the tyrannical temper of this prince, that Joseph
and Mary, ^vhen they came back from Egypt, and heard
that he reujued in Jtnlea, in the room oj' his father He-
rod, mere a/raid to ijo thither; and therefore came and
dwelt in the city of Galilee called Nazareth ^ which was
under the jurisdiction of Antipas, a good and mild g-overnor.
We cannot exactly tell Avhether this return of Joseph and
Mary happened before, or after Archelaus's journey to Rome
to have his father's will confirjned. However, when he came
back to Jerusalem, he acted in as tyrannical a manner as ever,
so that the chief men of the Jews and Samaritans joined in
such grievous complaints against him, that Csesar banished
him to Vienne, a city in Gaul, wliere he died*. From that
time Judea was made a province of the Roman empire, and
as well as Samaria and Idum{ea, governed l)y Roman magis-
trates, Avho had the name of Procurators, the first of whom
was Coponius, of the equestrian order*. These Prociuators
depended upon the president of Syria, to which Judea and
Samaria also were annexed, after Augustus had reduced them
into provinces. Quiriuus, a Roman senator, >vas then gover-
nor of Syria, and he it was who with the assistance of Coponius
)ut the emperor's commands in execution, by thus reducing
udea and Samaria into provinces. This is the same Quirinusi
whom St. Luke and Josephus " call Cyrenius, who by Coesar's
order, made a taxing in Judea and Syria.

Josephus mentions only this last taxing). But it is unques-
tionably manifest from St. Luke, that there Avas another ten
years before, that is, at the time of our Saviour's birth*. It
is therefore to distinguish this first taxing from the second,
that the Evangelist says, that this, which happened at the birth
of our Saviour, was juade before that of Quirinus, which the
same divine author makes also mention of in the Acts of the
apostlesy. It is true that St. Luke's words are obscure and
ambiguous, for one would think at first siglit that they should
be rendered, This first taxiuif was made when Cyrenius was
f/overnor oj St/ria^. But this translation of them cannot be
reconciled with the history of those times ; for it appears that,
at the time of our Saviour's nativity, it was either Sentius
Saturninus or Quintilius Varus, that was president of Syria,
and not Quirinus^. It may however be supposed, that as it
happened sometimes, Quirinus was sent by the emperor into

' Maitli. ii. 22. ' Josepli. Antiq. I. xvii. p. 15. ' Id. de Rello Jud.

1. ii. p. 7. " L«kpii.2. .lo-eph. Aiiliq. 1. xviii. p. 1. For an account of

the natm-e of tlio Procurator's office, see Bishop Pearson on the Creed, upon
ihe^ewnrd^, [fnder Pontius Pifate. ^ Luke ii. 2. '' Acts v. 37.

* TertuU. adv. Marc. 1. iv. p. 19.

THE NEW TESTAMENT. 21

Syria with an extraordinary commission to make his first
taxing-, and was perhaps invested with the title of qovervor
or procurator, these two names being often promiscnously
used by sacred and profane Mriters^.

But, in short, there is no occasion for having recourse to this
supposition, if we do but render the m ords of St. Luke thus,
Tins taxing was made before Cyrenivs was governor of Syria.
The original will admit of this sense, as well as the other,
and therefore we have follo^ved it in our translation after
several learned critics^. Quirinus's taxing had made so much
noise, and the memory of it Avas so fresh in men's minds,
when St. Luke Avrote his gospel, that he had reason to sup-
pose it had caused the other to be forgotten, since it had been,
in all likelihood, less taken notice of, as being no more than
a bare enrolling of the citizens' names, without taking an
estimate of their estates, as Avas done by Quirinus; therefore
the Evangelist thought fit to distinguish them one from ano-
ther. For it is to be observed, that Avheu Jrsus Chpist
was born, Judea was not tributary to the Romans, as it had
been before in the time of Pompey, because Augustus had
cviven it to Herod; but, when after the banishment of Arche-
Faus, it Avas again reduced into a province, it became of course
tributary to the Roman empire, and accordingly an estima-
tion of it Avas made in order to settle and regulate the taxes
and tribute. The reason Avhy Josephus doth not speak of
the first taxing mentioned by St. Luke, is, m all likelihood,
because it being only an enrolling of the people's names, he
did not meet Avith it in the acts of Nicolaus Damascenus, as
havino- no relation to the life of Herod, Avhich that author
wrote? It is probable that this taxing was made according
to Auo'ustus's survey of the Roman empire, Avh'ch he liad
taken^, that he might readily knoAV, hoAV many forces, and
what sums of money he could raise in his provmccs.

Before Ave conclude this digression, it will l)e proper to
add a Avord or tAVO Avith reference to the version and notes on
Luke ii. 1. Avhere the terms in the original, Mlnch accordtug
to the letter signify, all the habitable earth, are rendered by,
the whole country, that is, Judea. We are not ignorant, that
some famous authors understand by this expression, that great
part of the Avorld then in subjection to the Romans', and that

»Lami Appar. cap. 10. sect. Hi. • See Pcrizonius, Dissertat. de^Augi

Descript. And Dr. Whitby, in li.s Comment on this place. Tao,

Annal.l.i. p. 11. Sueton. Vit. Augusti, cap. iilt. « Potron. hatjr.

FJorus, l.iv. p.2. s. 1. Diouys.Ilalicarn.

"22 AN INTRODUCTION TO

thoy actuall}' .styled themselves The rnasteraoflhewnrJd'^.
But it is extremely improbable that ever Augustus, or any other
emperor, did enrol, or tax the whole Roman empire at once.
For, 1. No historian makes mention of any siieh thing, except-
ing Suidas, and he is too modern an author to be credited;
besides, he has it from an nnoinfmovs writer. Now can it
be imagined that among so many Roman historians, as have
been handed down to us, not one should mention this supposed
general tuxhirj of the whole empire, especially since they have
taken notice of several particular oness? 2. Taxing of par-
ticular countries, always occasioned abundance of murmurino-s
and discontent, and therefore what noise must a general one
have caused? Dio Cassius relates, that Augustus having
once attempted to take an account of the value and incomes
of some provinces, in order to lay a tax upon them for the
maintaining his armies, they declared, that they Avere resolved
rather to undergo the greatest hardships and miseries, than
suffer any such thing ; so that Augustus Avas forced to get it
done privately and by stealth h. Which certainly Avas very
far from being like a public decree for a general tax. It is
well knoAvn that Avhen Quirinus undertook, by Caesar's or<ler,
to raise a tax in Judea, the Jcavs could hardly be prevailed
upon to sul>mit, and that it caused a very great sedition '.
Tacitus informs us, that Avhen Cappadocia AA^as reduced to a
province, part of the country rebelled upon their being en-
rolled, in order to be taxed ^. The emperor Claudius in a
speech to the senate, speaks of evrolfinffs as a very delicate
point, though designed only to knoAV the riches of the empire K
S. As St. Luke takes occasion of mentioiiing this first taxing-,
Avhen he is speaking oi that of Quirinus, Avhicli Avas confined
to Judea, it is natural to jiulge of the one by the other; and
by all the world, to understand only the Avhole couirtry
of Judea, including the Tetrarchies. This way of speaking
seems to be a ery coniformable to the stile of this EA'angelist.
Thus he tells us "^^ that men's hearts shall fail them for fear,
and for looking after those things Avhich are coming on the
earth"", that is, on Judea, as is evident from the 23d verse.
It is also much more probable that Avhen he tells us, in another
place ", that Agabus had foretold there should be great dearth
throughout all the world; he understood thereby only all

f Atlien Di'ipnnsoph. I. i. s Dio Cassius, p. 56. Moiiinii. Ancyr. Suet.

Aup. p. 27. ^ Dio Cassius, ul)i supra. ' Josepii. Aiitiq. I. xviii. p. i.

Jiiirl <le Hello Jud. 1. ii. p. 8. Acts v. 37. '' Tacit. Aniial. 1. vi. p. 41.

' Grutrr. Inscripf. p. 502. •" Luke xxi. 20. * Tij oly.aij.ivn

llie same word as is used ch ip. il. p. 1. See Dr. lluiuinond in loc. " Acts xi. 2!<.

THE NEW TESTAMENT. 2»

Judea. It is true some bistoriaus ° mention a ("amine that hap-
pened at Rome in the time of the emperor Claudius ; but Rome
was not the whole world ; and this dearth was neither in £<> ypt
nor Cyprus, since according to JosepliusP, queen Helena
sent for provisions from thence to relieve the inhabitants of
Jerusalem, who were ready to perish for want of sustenance.
You may observe here, that Josephus mentions only Jeru-
salem, and therefore it may from hence be inferred that the
famine was not universal. This way of speakino- was not
peculiar to St. Luke, for the sacred writers of the Old Testa-
ment often g-ive Judea the name of the whole earfh% which
the seiie7ttif most commonly render by the habitable wor/d^;
and they call so not only Judea, which was looked upon as
the earth by way of eminence, but any other country they are
speaking of, as St. Jerome hath observed^

In the mean while, Herod-Antipas and Philip were in
peaceable possession of their Tetrarchies. As mention is often
made of these princes in the gospel, it Avill be proper to give
some account of them. Josephus* seems not to be consistent
with himself, when he speaks of the mother of Herod-Antipas;
he calls him sometimes the son of Cleopatra, and at other
times of Malthace, which were two of Herod's wives: but this
is a matter of very little consequence to our present purpose.
He cannot but very improperly be called a kingS since he
never was so. Herod had indeed in his first will nominated
him his successor to the kingdom; but he altered it aftenvards,
and conferred that dignity upon Archelaus, who notwithstand-
ing- had it not. Antipas is represented in the New Testament
as a very vicious prince, who added the death oJ'John the Bap-
tist to all the evils which he had done^. Josephus gives him
no better character^. He plainly discovered his incontinence
by marrying' Herodias, his brother Philip's wife. It must be
observed, by the by, that this Philip seems not to have been
the Tetrarch of Iturtea, and son of Cleopatra; for according*
to Josephus y, he, whose wife Antipas married, was the sou of
Mariamne, the daughter of the high-priest Simon. Josephus
does not indeed call this son of Mariamne, Philip; but all the
Evangelists give that name to him, whose wife Antipas mar-
ried'. That historian stiles him only Herod the brother o/*

• Dio Gassius, p. 60. Sueton. Vit. Claudii. p. 18. f Joseph. Antiq.

I. XX. c. 2. ^ r'l.i«tn"'7D Deut. xxix. 2.?. Josh. xi. 2:i. Jer. i 18.

iv. 20. viii. 16. xxiii. 15. ' Oixy^Enj. Tcaiah xiii. 5. xiv 26, &c.

» Hieronym. in Esai. xiii, 5. * De Bello Jud. l. i. c. 20, 21. ' MaUh. xiv. 9.
" Luke iii. 19, 20, " Joseph, Antiq. Jud, 1. xix. c, 7, ^ Id, Antiq. I. xviii.
c. 7. De Bell. Jud. 1, i. c. 19.' Matth. xiv. 3. Mark vi. 17. Luke iii. 19,

c 4

24 AN INTRODLCTION TO

Herod (,/lntipas,) hy afioiher mother. And therefore in the
nofeon tlint place we have chose rather to fo!lo»v the Evansfe-
lists, wlio lived in those daysj, than Josephns, who iniffht easily
be niistjiken in a fact so lono- before his time, and besides
of very little consequence. There is certainly a vast deal
of confusion in the oencalooies of Herod's family given us by
Josephus*. However this be, such a vile things as the de-
bauching' his brother's wife, and basely putting away his own,
which was the daughter of Aretas king- of Arabia, manifestly
shews 'he character of Herod-Ant ipas was but very inditfercnt.
The death of John the Baptist, of which he Avas the author,
was a couiplication of crimes; for he could not commit this
murder witnout great impiety, because John was looked upon
as a prophet, ancl Herod nimself seems not to have been igno-
rant of it. However he was severely and justly punished
for this Avickedness : for Aretas, to revenge the injury done
to his daughter, denovuiced war against Herod, and utterly
routed his army ; the generality of the Jews, if we may believe
.Josephus'', were of opinion that this was a just judgment of
God upon that prince, and his army, for the murder of John
the Baptist ; but it is doubted whether this passage be g-e-
nuine. In w hat year the deatji of John the Baptist happened,
is not well kno'-vn ; Ijui it is certain that Josus ChrLst had
then preached a considerable time, and done many miracles in
Galilee. It may thereiore seem strange, that Herod-Antipas
should have so little knowledge of what passed in his
dominions, as never to have seen Jesus Christ, as the Evan-
gelists tell us^. But it may be Herod Avas a))sent whilst our
blessed Saviour preached in Galilee ; accordingly Josephus
makes mention of his taking a journey to Rome, before he
married Hero<l(as. Aftev his return from thence, he had not
the satisfacliou of seeing Jesus Christ, though he Avas very
desirous of it. This was indeed a very suspicious kin«l of
curiosity in a prince, who Avell knew how to disguise his ill
designs Avith a fair outside, and draAV the iimocent into his
snares, as Avell :<s oppress them by open force. Jesus Christ
Avas so far from gratifying his desire, that he Avent aAvay into
another place, that he mioht elude and defeat the craftiness
and devices of that /or, as lie is pleased to stile him''. Herod
could not therefore obtain his desires in this respect, till the
time of our SaA'iour's arraignment and condenmation ; aaIicu
Pilate knowing that Jesus Avas a Galilean, and consequently
belonged to lierod's jurisdiction, sent him to him, intending-
thereby to do him a pleasure, and also that he might at the

,» Joseph. Aotiq.l. xvii. c. I. ^ Id. ibid. 1. xviii. c. 7, « Luke .wiii. S.
*"Lukeiiii. 32!

THE NEW TESTAMENT. 25

same time get rid of the trouble of jiulging- him. In what
manner he treated him, we are told by St. Luke, who adds
that at that time Pilate and Herod taere made Jriends toge-
ther, ichen before they had been at enmittj^.

The unlawful marriage which this prince contracted with
Herod ias, was the cause of his ruin. For that ambitious
woman, out of the pride of her heart, not being- able to bear
that her brother Agrippa, the son of Aristobulus, and nephew
of Antipas, should be advanced to the throne, and excel her
in splendor, dignity, and poAver, compelled, in a manner, her
husband to go to Rome, and get the like honour and prefer-
ment for himself '^. But Agrippa countermined him, by giving-
Caligula, who was then emperor, just reason of suspecting
his loyalty to himS; so that instead of making him king, he
banislied him to Lyons, and afterwards to Spain. Tliis Herod
built or repaired some cities, as Sephoris*', which he named
Tiberias in honour of Tiberius; and another in Perrea, which
was by him called Julias, in memory of Julia the daughter of
Augustus. He enjoyed his Tetrarchy forty-three years.

As for his brother Philip, who was Tetrarch of Ituroea,
and Traclionitis, mention is made of him only iji St. Luke'.
It is true that St. Matthew and St. Mark'^ speak of one Philip,
the brother of Herod ; but as hath been already observed,
Josephus gives us reason to doubt, whether this was Philip the
Tetrarch, or another Herod, that had also the name of Philip i.
This historian represents Philip as a meek, just, and peaceable
prince; and therefore Jesus Christ was wont to retire into
his dominions, in order to secure himself against the insults
and attacks of the Jews'". He also built or beautified and
enlarged some cities, as Paneas for instance, to which he gave
the name of Coesarea", (and which is commonly called C«'sarea
Philippio, that it may thereby be distinguished from another
Casarea or Turris Stratonis, which lay on the sea-coast ;)
Bethsaida was likewise enlarged by him, and named Julias.
He reigned thirty-seven years ; and as he died without issue,
Tiberius annexed his dominions to Syria. It remains now to
g-ive some account of the grandsons of Herod the Great, as far
as is requisite for the understanding of some parts of the New
Testament.

Aristobvdus, who was put to death by his father's or tin- prand-
orders, left behind him t«'0 sons, of whom mention is the G°ra"""'*
made in the Acts of the Apostles and the history of Josephus.

' Luke xxiii. 7, 8, 11, 12. ^ Joseph. Anliq. 1. xviii. c. 9. « Id. ibid.

^ Joseph. Antiq. 1. xviii. c. 3. ' Luke iii, 1. ^ Matth. xiv. 3. Mark vi. 17.
' Joseph. Antiq. 1. xviii. c. 6. " Id. ibid. • Joseph. Antiq.

1. iviii. c. 3. " Matth, xvi. 13.

«e AN INTRODUCTION TO

The first of them was Aorippfi sunmmed the Great, the son of
Marianine, a princess of the Asmonean race : to him Caliiiula
gave the kin<>dom of Jiulea, Idurasea, and Samaria, with the
Telrarchy of Antipas, which was approved of and contirmed
by the emperor Claudius, who moreover added to his dotni-
nions the territories which had belonged to Philip P. This
is the same A^rippa who in the Acts is named Herod thp kJnq %
and who, to please the Jews, killed James the son of Zehedee
with the sword, and cast St. Peter into prison. Like his
grandfather, he was cruel, efteminate, and impious; and he
met also with the same unhappy end, for he was smitten by
the hand of God for his crimes ^ After his death, which oc-
casioned great joy to alibis people, Jndea became again a
province to the Roman empire, and m as governed hy Cuspi-
dius Fadus ; the son of Agrippa being* then too young- to be
entrusted with the government of a kingdom *. The other
son of Aristobulus was Herod king of Chalcis, commonly
known by the name of Claudius's favourite ; fi oni whom he
obtained the privilege of chusing- and deposing the high-
priests ^ together with the charge of the temple, ?\\\([ the /<o/j/
tren.vne ; though, in other respects, he had no manner of
authority or power in Judea. We find no mention at all of him
in scripture.

After the decease of Herod king of Chalcis, Agrippa the
Younger, the son of Agrippa the Great, was put in possession
of that little kingdom ; the situation whereof, historians are
not well agreed about. The most probable opinion is, that
it lay between Libanus and Antilibanus. To this prince was
likewise conmiitted the keeping- of the tern pie, the hoh/ treasure,
and the priestly (^nrments. Before this Agrippa it Avas, that
St. Paul jnade that noble defence for himself which mc read
in the xxvith. chapter of the Acts of the Apostles; where
he is always stiled khuf, either upon the account of his being-
king* of Chalcis, as he actually was, or else because he had a
g-reat power in Judea, though he was not invested Avith the
supreme authority, s^ince we find that it was in the hands of
g-overnors appointed by (he Romans, as Festus, Felix,
Albinus, and Gessius Florus". The last of whom Mas the
occasion of those grievous disturbances and troul)!es in that
province, Avhicli in the end proved the cause of its total ruin
and destruction. Agrippa is well known in history by his
criminal, or, at least, his too free conversation >vith Berenice,

p Joseph. Antiq. 1, xviii. c. 9. and de Bell. Jud. I. ii. c. 8. "i Acts xii. 1.

' Ibid. c. 23. » Joseph. Aiitiq. I. xi.x. c. 7. ' Id. ibid. 1. x.\. c. I.

" Joseph. Antiq. 1. xx. c. 8, 9.

THE NEW TESTAMENT. 27

the tlaug-hter of Agrippa the Great, and consequently his
own sister, who before had been the wife of Herod king- of
Chalcis, his uncle, and was after married to Poleino kincr of
Cilicia*, whom she soon forsook, being drawn away by her
immoderate and excessive lust. This is the same with him
in the Acts of the Apostles y. Agrippa was the last king of
Herod's race. In what year he died is uncertain; some ima-
gine that he lived till the time of Trajan. This much Me
know, that he survived his country, and endeavoured to pre-
vent the fall of it by his wise counsels, and prudent ad minis-
tration z. But the time appointed for the destruction of that
impenitent people was come; they were now become their OAvn
enemies, contriving, as they did, their own ruin, by repeated
seditions, and contniual revolts.

Thus have Ave brought down the history of Herod and his
posterity, to the downfall of the Jewish commonwealth, which
happened in the 70th year of the Christian <sra^ and 40 yeans
after it had been foretold by Jesus Christ.

To finish the account of the state of the Jewish ofthosejews
nation as far as it relates to the New Testament, it perseTin »e-
will be necessary to speak of the Jews that were dis- the'lorid! ''^
persed in several parts of the earth. There were great num-
bers of them in Greece, and all the other parts of the Roman
Empire, which had at that time no other bounds, but those
of the then known world. It is of the Jews drsperspil among
the Gentiles, th^tthe Jews of Jerusalem speak, in the seventh
chapter of St. John's gospel*. Jesus Christ likewise seems to
allude to them, when he saith, he hath yet other sheep^': with-
out excluding nevertheless the Gentiles, who were also to
enter into his sheepfold, or to be admitted into his church.
Let this be as it will, some of the dispersed Jews were met
together from all parts of the world at Jerusalem on the day
of Pentecost, after our Saviour's ascension «=. It was then
the critical time, in which the Jews openly professed they
were in expectation of the coming of the Messiah. God
moreover ordered it so, (that they should now be at Jeru-
salem) to the intent that the miraculous effusion of the Holy
Ghost might be made known to all nations, in order to con-
vince them of the divine mission of Jesus Christ, and the truth
mf the Christian Religion.

- To these dispersed Jews it was that St. James and St.
Peter wrote their espistles ; the former to those of the twelve

^ :* Joseph. Anliq. 1. xx. c, 5. " Acts xxv. 13. ^ Joseph, de Bello Jiid.

1. ii. p. 17, and 24. • John vii, 35. •> Id, x. 16. "= Acts ii. 5, &c.

aa AN INTRODUCTION TO

Iribes which were scaltered tliroughout the Avorld; the latter
to those in particular that were in Pontus, Galatia, Cappa-
docia, Asia, and Bithynin. We may judge of the prodigious
number of them by what king- Agrippa the Elder wrote to
the emperor Caligula, to dissuade him from setting up the
statue of Jupiter in Jerusalem, and from ordering that he
himself should be worshipped there as a god**. " Jerusalem,
" saith he, is the metropolis not only of Judea, but of many
" other colonies that have been planted from thence. In
" the neighbouring parts there are abundance of them, as
" in Egypt, Phcenicia, Upper and Lower Syria ; Pumphylia,
" Cdicia, and several parts of Asiji, as far as Bithynia and
" Pontus. And so in Europe, Thesssdy, Boetia, Macedonia,
" vEtolia, Athens, Argos, Corinth, and the better part of
'• Peloponnesus. And not only the continent, but the islands
" also of niost eminent note, are tilled with Jewish planta-
" tions; as Euba^a, Cyprus, Crete; to say nothing of those
" be} ond the Euphrates."

These words of Philo give a great light to the second chap-
ter of the Acts. And that the case was the same even in the
time of Josephus, appears from the speech which Agrippa the
Younger made to the Jews, with a design to persuade tJiom
not to engage in a war against the Romans; where, among"
other arguments, he offers this, that " ihe Jews, ti-ho irere
" scattered over the face of the whole earth, would he in-
" voided in their ;wj««." These dispersionsof the Jews M-ere
owing" to particular occasions and causes ', but they were
imdoubtedly the efl'ect of the wonderful wisdom of God, who
thereby gave the Apostles an opportunity of preaching the
gospel to the Gentiles, because the Jews, w ho aa ere mixed
with, and resided among them, professed to be in expectation
of the Messiah. It cannot moreover be questioned, but that
this dispersion did very much contribute towards ihe preserv-
ing the body of the Jewish nation, as a lasting momuuent of
the truth of Chrisfianity; since very fcAv of them survived
their country, and, such ns then remained, Avere almost
entirely destroyed ami cutolf by the emperor Adrian after-
wards. • '^ f

Having given an account of the Jew ish nation, property'
Concerning SO Called, it A\ ill not be amiss to give an abstract
ihesamari- ^^> ^j^^ history of the SiimaHtans, Avho Avere a branch

*• Vid. Philonis Lcgationrm ad C ainm, p. 16. « Josrph. do Bello Jud.

1. ii. c. 16. ' You may soean account of the several di>|)ersion^ of the Jews,
and Ihe causes and occasion? of them, in the famous Mr. Basnage's History
©f the Jews,

THE NEW TESTAMENT 29

of the Jew;?, and of whom mention is often made in the New
Testament. The Samaritans M^ere so called from Samaria,
whicli fonnerly was the capital of a country of the same
name, as it was also of the kingdom of the ten tribes. Omri
king^ of Israel, by whom it was built, gave it that name,
because he bought the hill, on which it stood, of one Semer
or Samarh. One would be apt to think, by what Josephus
says, that Samaria and Sichem were one and the same city,
since that historian places Sichem on mount Gerizim, and
calls it the capital of the Samaritans'. But the most exact
geographers make Samaria and Sichem to have been two
different cities. This being of little moment, we shall spend
no time in examining it. What is certain is this, that Sichem
is the same with Sichar in the gospel k; the alteration of the
name being- occasioned, either by changing the letter M into
an R, agreeable to the different dialects of the Jews and
Samaritans, as the learned have observed; or else by way of
reproach, because the Hebrew word Sichar, according- as it
is Avritten and pointed, signifies several scandalous and igno-
minious things, viz. a liar, mercenary, drfinharcf, sepulchre.
We have spoken already of the schism of the ten tribes:,^
which was the first rise of the extreme aversion the Jews had
for the Samaritans, Samaria being- the metropolis of the king--
dom of Israel, and set up, in a manner, as a rival to Jerusa-
lem. Samaria stood firm, for a considerable time, against
the repeated and violent assaults of Benhadad king- of Syria;
but was, at last, entirely destroyed by Salmaneser king of
Assyria, when he carried away the ten tribes captive ^ It
seems, nevertheless, to have risen again out of its ruins, since
we read that the Samaritans got leave from Alexander the
Great, to build a temple upon mount Gerizim"™, because*
from thence had been pronounced the blessincfs annexed to
the observance of the law of Moses". It became subject to
the king's of Egypt or Syria, till it was besieged and taken
by Johannes Hyi-canus, the high-priest of the Jews^; who '
defaced and laid it \vaste to that degree, that (to use Jose-
phus'sP words) "there Avas not the least mark left of any
building that had ever been there." It was afterwards wholly
rebuilt, and considerably enlarged by Herod the Great, who
gave it the name of Sebaste, that is Augusta, and who built

8 t Kin^s xvi. 1\, and 2 Kings xxiii. 19. " 1 Kings, iibi supra. The

Hebrew name of its Schomeron. ' Joseph. Antiq. 1. 11. sub fineni.

kJohniv.5. 'SKingsxvii. >" Anno 3668. Joseph. Antiq, 1. U. c. 8.

" Dent. xi. 29. xxvii. 12. " Anno. 3869, r Joseph. Antiq. I. xin. 18.

30 AN INTRODUCTION TO

therein a temple in honour of C?psar Ausfiistusq. Lastly, as
it M as united with tlie kingdom of Judea, it became with it
a province of the Roinnii empire.

Theorio'in of the Samnritans is well known: and the account
which the scripture oives us of it is undoubtedly to be pre-
ferred before that which we meet with in the Samaritaii
Chronicle ^ for this is manifestly a new-fang^led and spurious
work, and therefore deserves no credit. Josephus ag-rees in
this particular with the sr^cr^rf writing's «.

The Samaritans Av ere a mixture of such Jews as remained
in the land, when the ten tribes were carried away captive ;
or of those that afterwards returned thither upon several occa-
sions ; as likeAvise of those idolatrous people, which were
transplanted thither by Salmaneser, and are known by the
general name of Cutha?ans t. These brought their g-ods along-
with them, and highly provoked the true and great God to
indignation against them for the worship they paid to these
idols ; whereupon God, to punish thejn for their idolatry, and
to keep the rest of the inhabitants from following their
example, sent lions among them, which devoured several of
them. But they having been informed (as Josephus tells us ")
by an oracle that this punishment, which he calls a plaqve,
was brought upon them because they did not worship the
true God ; they sent commissioners to the king- of Assyria,
with a petition, that he would be pleased to send them some
of the priests that were carried away captive with the Israel-
ites, to teach them the Avorship of the true God, whom they
called the God of the land. Which having been g-ranted,
they ceased to be infested Avith lions, l)ut continued still to be
idolaters ; fearing the Lord, and servinff nitha/ their graven
images. Thus there came to be among- the Samaritans a mix-
ture of religions as Avell as of nations. It cannot exactly be
determined how far the ancient inhabitants of Samaria Avere
concerned in this Avay of Avorship ; but it is \'ery probable,
that they emlnaced the religion of their conquerors, as peo-
ple are naturally apt to do''. And that even before this time
they had Jiot been entirely free from idolatry, as is plain from
Jeroboam's golden calves y, and the scriptures reproaching-
them upon that score. What helped moreover to spread the
infection, was their neighbourhood to Syria, the kings Avhereof
had great pOAver in Samaria 2. It is hoAvever generally sup-

1 Joseph, Antiq. xv. 12. & do Bollo Jiul. 1. i. c, 16. ' Reland Dissert,

de Saniarit. p. 14, 17. * Josepli. Antiq. 1, i.\. c. 14. ' 2 Kings xvii.

» Joseph. Antiq. 1. ix. 14. * 2 Kings, svii. 29, &c. > 1 Kings ill. 2S.
^ lleland de Saiuarita. p, (3, 7.

THE NEW TESTAMENT. 31

gosed that tlieir worship was reformed hy Manasseh, whom
anballat made high-prie<!t of the temple of G^rizim*. At
least it is certain that Manasseh, who was the brother of
Jaddiis the high-priest of the temple at Jerusalem, was very
zealous for the law of Moses, though he had married a stranye
woman. Josephus tells us that several Jews, >vhose ci»e was
the same with Manasseh's, withdrew to Gerizim ; from whence
we may infer, that, bating these marriages, they observed in
other respects the law of Moses. He further testifies, that
the Samaritans kept the sf//>6«<'ca/ year, and desired of Alex-
ander the Great that they might be exempted from paying
tribute that year ; because they could neither reap, till, nor
sow •». St. Chrysostom, who might possibly have received it
from tradition, says, in his xxxth homily on St. John, that
in process of time the Samaritans forsook idolatry, and served
the true God. But it is plain from history that their worship
was far from being entirely free from idolatry «=. Their temple
was dedicated to Jupiter of Greece in the time of Antiochus
Epiphanes. And even, if we may believe Josephus, they
solemnly abjured their religion, in a letter Avhich they wrote
to that king, in order to avert from themselves the terrible
calamities which were by him brought on the Jews, pretend-
ing they were originally Sidonians, and that they looked upon
the observance of the Mosaic law as a crime, moreover stiling
Antiochus « God, But it may be questioned whether Jose-
phus is absolutely to be depended upon in this matter; at
feast if we judge of him by other Jewish authors, who have,
upon all occasions, made it their business to cry down the
Samaritans, as a pack of idolaters. However this l>e, as the
persecution of Antiochus did not continue lono-, they might
repent of this their shameful dissembling, and return to the
worship of the true God. Nevertheless one would be apt to
conclude from these words of our Saviour to the woman ot
Samaria, ?/e worship ye hwiv not what^ that the J mth of the
Samaritans was neither grounded upon clear evnlence, nor
their worship so pure as it oughtto have been. Ihe which
would be no wonder at all, considering the strani^e mixture
before observed; but in the comment on this place it will
be made appear, that our Saviour's words will admit ot
another sense. In the mean time, these four things may he
inferred from this passage in St. John's gospel concernm|j
the Samaritans. 1. That the Samaritans did at that time call
themselves the posterity of Jacob ^; which inclines one to

• Jos. Antiq. 1. xi. c. 8. - Id. ibid. « Jo.- Antiq. I. »ii. c 7.

< Jolin iv. 22. « Ibid. v. 12.

32 AN INTRODCCTION TO

entertain a favourable opinion of their religion and worship.

2. That they professed to ])e in expectation of the Messiah *^;
which Avas ow of the chief articles of tlie Jewish faith.

3. That Jesus Christ found them well disposed to embrace
Christianity, before it appears he had wrought any miracles
amonsT them, which, had they been idolaters, would scarce
have happened f^. Besides, our Saviour's sojournino- with
them so long- as he did, is a good argument that they were
not such. 4. That they looked upon the temple of Gerizira
as the only place where men oiu/ht to worship.

If the Samaritans had known or received all the books of
the Old Testament, they could not possibly have been ignorant
that Jerusalem was the only place that God had chosen and
appointed for the performance of his worship. Perhaps, the
reason why they rejected all the sacred writings, except the
five books of Moses, and it may be those of Joshua and Judges,
was, that they found therein all their pretensions which they
alledged in favour of tlieir temple on mount Gerizim, abso-
lutely condemned and overthrown. Though their hatred and
av ersion to the Jews was the true cause of their adhering so
obstinately to Gerizim, yet they alledged some specious pre-
tences for what they did. They pleaded, in their defence, the
blessings that were pronoimced on mount Gerizim on the faith-
ful observers of the law. Moreover they found in their Pen-
tateuch, that Joshua built an altar on the same mount after
the blessings Avere pronounced, Avhereas in the Hebrew the
altar is said to be erected on mount Ebal'^. This supposed
altar of Joshua, they pretend, was afteriA ards converted into a
temple; and so by a fabulous tradition they have ascribed to
their temple on mount Gerizim a nuich greater antiquity than
that of Solomon's; Avhich Jeroboam had induced them to for-
sake, by erecting an altar at Dan, and another at Bethel, the
latter of which places w as apt to create reverence not oidy by
lis name, Avhich sig'nifies the house oJ'God, but especially upon
account of the vision w hi cii Jacob was there honoured with'.
Tlie Samaritans, not satisiied with asserting- their temple to
have been built by Joshua, endeavoured to render mount
Gerizim still more venerable, by affirming- that the twelve
patriarchs Avere buried there '^j and that Abraham Avas met

^ John V. 25. « Ibid. V. 43. '■ Dcut. xxvii. 4. To reconcile

the fjrcatcr vciienilion to mount Gerizim and their place of worship thcroon,
tliey have been s;"'''.Y of a very great prevarication in corruptin^tiietcxt (here
quoted) — for they liave made a sacrilegious change in it, and instead of
mount Jibal have put mount Gerizim, tlie better to serve their cause by It.
Dr. I'rideaux Connect. Part 1, IJook 6, ad Ann. 409. • Gen. xxviii. 16, 17.
'^ Epist. Siiinar. ad Scalig. p. 12G,

THE NEW TESTAMENT. 33

there by Melchisedek ' ; applying- to it what the Jews say of
Jerusalem. The contests and disputes between the Jews and
Samaritans about their temples rose to the greatest deoree
imaginable. Josephus relates that they came to that height at
Alexandria"^, that Ptolemy Philometor, king- of Egypt, was
forced to take the matter into his own cognizance, who accord-
ingly appointed advocates on both sides, the one to speak in
defence of the temple of Jerusalem, and the others of that of
Samaria. The king was prevailed upon to decide the case in
favour of Jerusalem ; and the Samaritan advocates were con-
demned to death for having- so wretchedly defended their
cause.

"The difference between the Jews and Samaritans in point
of religion, may be reduced to these three heads : (for we are
not to believe all the scandalous stories, which are by the Jews
laid upon them in this respect;) 1. That they looked upon the
temple of Gerizim as the only place which God was pleased to
be worshipped in, and as the centre of true religion. 2. That
they received none other scriptures but the Pentateuch, that is,
the live books of Moses, rejecting all the other books of the
Old Testament, excepting perhaps the boolcs of Joshua and
Judges, which they also acknowledged, but would not allow to
be of the same authority as the Pentateuch. 3. That their
worship had some tincture of paganism, and of the opinions of
the nations with whom they conversed. But it is very proba-
ble it was reformed in the time of Jesus Christ. The Jews
indeed and some ancient Christian writers, confounding- them
with the Sadducees, have accused them of denying- the resur-
rection of the dead and the inmiortality of the soul », but this
accusation is so far from being- proved, that it plainly appears
by their chronicle, these doctrines were firmly held and cer-
tainly believed among them, as learned critics have observed?.
The Samaritans are still in being, and profess to be more strict
and exact observers of the law of Moses than the Jews them-
selves. Some of them are to be found in Egypt, Syria,
Palestine, and other parts of the East. What their religious
tenets and notions are, may be seen in several letters which
they have wrote to some learned men in Europe, and which
have been collected in one volume %

There is no necessity of aggravating or nudtiplying- the

' Euseb. Pr^p. Evangel, ix. 17. "" Joseph. Ant. 1. xliii. c. 6. " Sec Dr.
Pridcaux Conn. Part 1, B. 6. sub fincm. " See Dr. Prideanx, ibid,

p Rcland iibi supra, p. 30. "• Under the title of Antiquitril. Kccle-.

Orient. Londini, 1682. 80. See also B;isnage Ilistoirc det. Juifs, torn. v.
Pritii Ir.tioduct. in Lect. N. Tcstam.

34 AN INTRODUCTION TO

errors of tiro Samaritans, to account for the extreme aversion
which <he Jews had for them. That it actually was so, is un-
deniably manifest from liistory. The son of Sirach ranks the
fholis/i rnhahiffmfs of Sichem, th^t is, the Samaritans, amongst
those whom his soul abhorred, and reckons themamoni*- the na-
tions which Mere the most detestable to the Jews"^: If tJie Jcavs
hated the Samaritans, the Samaritans were even with them, as
is plain from the gospel. Jesus Ciirist going one day through
a village of Samaria, the inha})itants would not receive him, he-
cause his face was as thovfjh he wovldrjo to Jervsaiem\ The
way from Galilee to Judea ]»eing through the country of the
Samaritans, they often exercised .acts of hostility against the
Galileans, and offered them several affronts and injuries, when
they were going up to the solemn feasts at Jentsalem. Of which
there is a very remarkable instance in Josephus, viz. That in
tiie time of the Emperor Claudius, the Samaritans made a
great slaughter of the Galileans, as they were travelling to
^Jerusalem, through one of the villages of Samaria*. The
same thing is also evident from what the woman of Samaria,
or rather St. John, in a parenthesis, says; to wit. That the
Jews have no dealings with the Samaritans^. Commenta-
tors are not indeed agreed about the nature and extent of the
dealings, or communication here mentioned. Some think
that these words contain only an e.raffperatio7i, which, as
they imagine, ought to be restrained to their 7iot joininr/
tofjetherin relicpovs performances ; not intermarry in fj; avoid-
ing eating and drinkitu/ together; never making use of one
another^ s ntensils ; but not to all manner of civil intercourse.
Others, on the contrary, find in them a diminnt ion or meiosis;
as if by them it had been intended to express the greatest
aversion imaginable, even to the not asking or giving one
another a glass of wafer. The worcis may likewise be looked
up(m as an ?Vow?c«/ saying; as if the woman, out of an ill-
natured joy and satisfaction to find a Jew forced to beg a little
water of her, sliould have insulted over him for acting incon-
sistently in this respect, Avith the hatred which his country-
men had for the Samaritans. Whatever sense you put upon
them, it amounts to the same; that is, to sIicav that there was
a mutual antipathy between the two nations. It appears
from the eighth chanter of St. John's gospel, that the most
opprobrious name tlie Jews thought they could give our
Saviour, was, to call him a Samaritan''. And it was undonl)t-
edly for fear of creating in tin ma prejudice against his doc-

■ Kcilus L. yC. " Luke ix. 52, 53. ' Jotcjili. AiUiq. 1. xx. c. 5.

" John iv. 9. " Jolm viii. 48.

THE NEW TESTAMENT. 35

trine, that he ordered his disciples not to enter into any city
of the Samaritans^, till they had preached in Judea: for in
reality, this divine Saviour had the salvation of the Samari-
tans as much at heart, as that of the Jews, and they were
indeed equally deserving- of that favour, as is manifest from
several places in the gospel.

This inveterate hatred began with the schism of Jeroboam.
Though it was exceeding great, yet certainly it was very ill-
gTOunded: for if they hated one another upon the account of
their reli«-ion or morals, they were inexcusable, since they
were both alike very much corrupted; as may be inferred
from the threatnings which the prophets denounced agahist
them upon this account, and from Jeremiah in particular^,
Besides, the revolt of the ten tribes, instead of creating such
an extreme hatred and aversion for them in the tribe of
Judah, as we find it did, should in reality have humbled and
covered them with confusion, since this was brought upon
them as a just punishment for their manifold iniquities. And
lastly, the extraordinary care God was pleased to take of
sending from thne to time his prophets to the ten tribes'^, and
the fatherly tenderness and affection which he expresses in
several places, when speaking of them, ought to have taught
them to look upon one another as brethren.

The hatred of the Jews against the Samaritans was very
much increased by the opposition these last made against the
former, on their return trom the Babylonish captivity, both
in the rebuilding of the temple, and the repairing of the
walls of Jerusalem''. As on the other hand, the building of
the temple on mount Gerizim served very much to swell the
Samaritans with arrogance and pride •=, and to raise the jea-
lousy of the Jews ; so that the feuds and animosities between
them became fiercer than ever"^. Insomuch that Hyrcanus,
the grandson of Matthias, Avas prompted at last utterly to
destroy Samaria, and the temple of Gerizim, as has been
already shown. The Samaritans, for their part, were likewise
very industrious in showing their anger and resentment upon
all occasions. As they did once (for instance) when a few
years after the birth of Jesus Christ, they strewed the temple
of Jerusalem with dead men's bones, to defile and pollute
it". Less plausible pretences than these have often been
known to breed an irreconcileable hatred between two
nations). ,,

■ J. reir.. xxxi. 20.
Jojcph, Anliq. 1. xi. 2, 4.

> Matt. X. 5.

Jciviii. xiii. 1 1, 1?. xYiii

'.' 13.

Hoseaxi. 8.

" Ei-.ia iv.

c ^

" Id. 1. xiii. 18.

"" 14. 1. xviii.

D 2

36 AN INTRODUCTION TO

OF THE RELIGIOUS STATE OF THE JEWS,

Having spoken of the external and political state of the
Of the Jew- Jews, it will now be proper to take a view of their
ish ceremo- religion. As the Jewish church was a type of the
r"i? '" ^^"^ Christian, it is worth while to have a thoroug-h know-
letlo-e of its ceremonies. When any one considers the cere-
monial laM' in itself, without reflecting upon the state and
circumstances of the people for whom it was calculated, there
is something in it that appears at first sight, surprising- and
unaccountable to human reason. But upon a closer examina-
tion, and especially by the help of that light which the gospel
affords, it will appear on the one hand, to have been so excel-
lently adapted to the necestsitics of those for whom it was
instituted, and on the other, to be such an exact representa-
tion of things future, that the wisdom of its author cannot be
sufficiently admired. The ceremonial law may be said to have
had two objects, a nearer and a more remote one. The proxi-
mate or nearer object were the children of Israel, to whom
God gave it, to distinguish them from the rest of the world,
and make them his peculiar people *. As they had been very
prone to idolatry in Egypt, and had since discovered a veiy
great hankering after it, there was need of a strong barrier to
keep them off from so pernicious a bent and disposition.
And accordingly this was the end of the ceremonial law, as
might easily be shewn, if it were proper to do it here. It
cannot be doubled but that each of these laws had some other
particular views ; but it is certain that this was the chief
design and intention of the legislator in giving them, as hath
been proved by some learned writers^.

But besides this end and design, which related directly to
the people oj' Israel, the New Testament lays before us a view
more extensive, and more worthy of the Supreme Being: it
teaches us that the law was a shadow of things to come, a
school-master to bring vs nnto Chrisf^, and that Jesus Christ
was the accomplishment, the substance, and the end of the law.
So that Christianity may be looked upon as the key of that
law, and, as it Mere, an apology for the law-giver against the
objections that may be advanced against it. Whoever hath
read the New Testament, cannot deny, Imt that besides the
plain and literal »ensc, this law admitted also of a mi/stical

• Josh, xxxiv. 14. Ezek. x\ii. 2, 8, 21. ^ Particularly by Dr. Spoiicor.

<= Rom. X. 4. Gal. iii. 24. Coloss. ii. 17. Ileb. x. I.

THE NEW TESTAMENT. 37

or allegorical one, which was reckoned much more sublime
than the literal. Though therefore tliese words of our
Saviour, I am not come to destroy the law, but to fulfil it^,
ought chiefly to be understood of the moral law, Avhich he was
then speaking of, yet this is not the full and adequate mean-
ing of them. For it is plain from the following verse, that
by that law which he said he was come to fulfil, we ought to
understand the whole body of the law both moral and cere-
monial, and the prophecies relatino- to the Messiah. Thus
likewise, when speaking of himself, he said to the Jews,
Destroy this temple^ he thereby intimated to them that he
was the true temple of God, of which theirs was only vi figure ;
that he was the only true expiatory sacrifice, without Avhich
there could be no remission of sin, and consequently that he
was the Messiah whom they expected. For this reason it
was, that St. John said. The law was given by Moses, but
grace and truth came by Jesus CJirist^ ; that is, our blessed
Redeemer was the reality and substance, of what the ceremo-
nial laic was only a shadow and faint representation.

This typical way of reasoning is mostly used by St. Paul in
his epistles, and especially in that to the Hebrews. And it
may very reasonably be supposed that the method he hath fol-
lowed in applying the Jewish ceremonies to Jesus Christ and
the Christian religion, was familiar to the Jews, since he takes
it for granted and argues from them, as from truths generally
owned and received ; though some passages in the epistle to
the Hebrews may now seem to be very hard and obscure to
us that are not accustomed to such a way of reasoning, it is
very probable that they were plain and intelligible to those
whom it was at first directed to. Upon the whole, it is cer-
tain, that whoever rejects and condemns absolutely all typi-
cal reasoning, doth manifestly depart from the end and
.design of the law, and contradicts Christ and his Apostles,
i , But if it be a very great rashness to censure and find fault
with the allegorical interpretations which the sacred writers
of the JVew Testament have given of several parts of the Old,
it is on the other hand of a pernicious consequence to give too
much scope to one's fancy in this particular, and to find types
., and allegories every where. Some authors have long ago
,^ complained of the excessive liberty which some of the fathers
,,have taken in turning the whole Bible into allegory. St.
\.. Jerome for instance, who was himself a noted allegorist,
accused Origen of departing from the truth of scripture history,

' '""''^ ''^ ^ Matth. V. 17. ' John ii. Kfi ''"■^^'^ John i, 17.

38 AN INTRODUCTION TO

and of delivering his oirn inventions atui uitty conceits Jor
sacraments of the chvrch^, i. e. for essential parts of the Chris-
tian religion ; and St. Basil compared such as gave into the
allecforical way, to those men that endeavour to make their
own conceptions and Avliimsical dreams become subservient
to llieir private niterests or systems.

The design of these allegorical writers was, as they pre-
tended, to give mankind a more exalted notion of the holy
script?(res ; but they did not consider that tliey brought in at
the same time a very bad precedent ; for this way of reason-
ing proved afterwards a great disservice to true religion : the
school-men, treading in the steps of the fathers, had recourse
to alleyories, in order to make out and confirm some odd opi-
nions, and vnaccoimtahle ceremonies, which were no way
countenanced by tlie w ord of God, Our first reformers there-
fore, and after them several learned protest ant divines h, have
very justly observed what pernicious consequences such a
method as this must inevitably be attended with, since it ren-
ders the only rule of christian faith equivocal and amhiyiiovs ;
and makes it as capable of as many senses as the fruitful
fancy and copious invention of superstitious men are able to
frame. It must indeed be owned, that the immoderate use of
allegories, whicli hath been in fashion for a long time, and is
not yet oat of date in some places, destroys tlie very sub-
stance of ail true religion, and sonnd divinity. By means of
them, holy scriptures become a mere quibble, or at best, a per-
petual riddle, Avhich will admit of as many different solutions
and meanings as there are persons to read them : this shame-
fully betrays and exposes them to the scorn and contempt of
profane and unbelieving persons, and to the reproaches and
insults of heretics. Moreover, supposing- this allegorical
way of expounding scripture to be the best, or the only true
one, then what occasion was there, that God (in order to
adapt hhnself to the capacities of his rational creatures)
should reveal his will by the ministry of men, if quite another
sense is to be put upon the sacred writings, than what ihc
words.naturally convey to one's mind ! Besides, it would be
entirely needh^ss to learn the original languages, in Avhich
the Old and Mew Testament are written, or to get an insight
into the customs and manners of the Hebrews ; if, in order
rightly to explain the holy scriptures, nothing more was
requisite, than a strong and lively imagination, and to till one's

8 Ingcnium facit Ecclesiae Sacraincnfa. Hieron. (dc Orisr. Loqii.) Coinmpii-
tat. in Eiui. '' Luther, Calvin, Si\tiniis Aniauia, Scalisor, Aniyraldu:-, Dr.
Hull, Dr. Mill..

THE NEW TESTAMENT. 39

head with any and metaphysical notions. Tlieie is, in 8liort,
no one thing- in the world, though never so out of the way, or
so contradictory in itself, but what may be represented as
countenanced by the sacred writinos, with the help o{ forced
and unnatural types ; especially, if a maxim laid down by
some divines be true. That theivords of scripture mean every
thine/ they are capable of siynifyinf/. By this maxim, the
glorious objects which the word of God sets before us, to
exercise our faith and ])iety, will be banished, in order to make
room for empty trifles, ana vain subtilties ; which may indeed
amuse and divert the mind, but can never afford any solid
instruction, or lasting satisfaction. Most of the facts, upon
which the truth of our religion depends, will be converted
into types and prophecies. The duties of morality will be
alleyorized into mysteries, which method the corrupted heart
of man will readily close in with, as more rcconcileable with
its depraved appetites.

Hence it is evident there is a necessity of setting some
bounds to the mystical \va.y of explaining scriptnre ; and of
our being sparing and cautious in the use of allegories. For
this reason, it will not be improper to lay down here some
general rules and directions concerning this matter. First,
then, we ought never to put a mystical or allegorical sense
upon a plain passage, ^vhose meaning- is obvious and natural,
unless it be evident from some other part of scripture, that the
place is to be understood in a double sense. For instance,
St. Paul teaches us that the law was a shadow of' things to
come, that it Avas a school-master to bring men to Christ^ ; v/e
must therefore, without any hesitation, acknowledge that the
ceremonial law in general, was a type of the mysteries revealed
in the gospel. We must pass the same judgment upon the
brazen serpent, which Moses lifted up in the wilderness, and
which our blessed Redeemer makes a type and emblem of his
own crucifixion^ ; as likewise on Jonas's being three days,
and three nights in the whale's helly\ which he likewise
represents as a figure of his own death and resurrection.
There are also abundance of types in the epistle to the
Hebrews, which therefore ought to be received as such. But
it is rash (not to say worse) to seek for types and allegories,
where there are not the least marks of any ; and that too, by
running counter to tlie plain and literal meaning of scripture,
and very often to common sense. Should not the prudence
and moderation of Christ and his Apostles in this respect be

= Colas.Mi. 17. Gahit. iii, 21. ^ John iii. 14. ' Matth. xii. 39, 4<^,

D 4

40 AN INTRODUCTION TO

imitated ? Is it not a pretending to be wiser than they were,
to look for mysteries, where tliey designed none? How
unreasonable is it to lay an useless Mcight on the consciences
of Christians ; and to bear down the true and revealed, under
the unwieldy burden of traditional mysteries. Secondly,
We must not oidy be careful not to encrease the number of
types, but also not to cany a type too far, but confine our-
selves to the relation, which evidently appears between the
type and antitype. In a type, every circumstance is far from
beino- typical, as in a parable there are several incidents,
which are not to be considered as parts of the parable, nor
insisted upon as such. Complaints have long- ago been
made, that under pretence that the tabernacle of Moses was a
figure of the Chnrch, or of Heaven, even the very boards and
iiails of it have been converted into types.

What we have said concerning types, may be applied to
allegories. But it mrtst be observed that there is this dif-
ference between them"^; that a type consists in some action
or event, designed to be the figure or sign of some other ; as
the brazen serpent, (for instance,) Jonas's being in the whale's
belly, the budding- of the tabernacle, ^c. Whereas an alle-
ffory consists rather in certain Avords or sentences, that have a
Jiyurative sense, and which are used either to convey more
effectually some truth or doctrine into the minds of men, or to
recommeud some moral duty to their practice. Several alleyor
lies of this kind are to be found in the swcret/ writings, where
an explanation of them is sometimes given at the same time ; as
when St. Paul represents the new covenant under the emblem
of Sarah, and the old under that of Hagai-n. But it would be
as absurd and ridiculous for any one to think himself autho-
rized thereby to turn the whole Bible into alleyories, as to
convert it all into types, because some are clearly and plainly
expressed in it. Care likcM^se must be taken, not to carry an
alleyory beyond the intention and design of the author.
When Jesus Christ, for instance, speakinij of the temple of
Ids body, said to the .Jews, Destroy this temple, and in three
days I will raise it vpo; we nuist be careful not to push this
alleyory beyoiul the design of our Saviour, Avhich was, there-
by to prefigure his death, and to signify that he should rise
again the third day. For if any one should from thence
apply to Jesus Cmrist every thing that could be affirmed of
the /r'w^/^/f', he must with IrenirusP, conclude that our Saviour
was then iorty-six years of age. Whoever desires more par-

'" Lr;ii>m. do laf. Coiicioiuuidi, i>. 367. " Gulat. iv. 2i, 5^5. ° John ii. 19.
l> Iron. I. XV c. 39.

THE NEW TESTAMENT. 41

ticular directions concerning the use of tifpes and aliec/ories,
let him consult the most excellent and judicious oliserva-
tions of Erasmus upon this point, in his Treatise de ratione
Concionandi, or the Art of preaching.

After we hare thus given a general idea of the Jewish
ceremonies, it Avill now be proper to descend to a more par-
ticular examination of them; which we shall do, by follow-
ing" the same method a late learned author hath done^; from
Avhose excellent writings we shall extract all that is neces-
sary for our present purpose under the following' heads.
1. The A o/j/^/rtce.v among the Jews. 2. Their holy perso7is;
and here we shall give an account of their sects, and of their
most famous rabbies. 3. Their sacrifices and oblations.
4. Their holy-days and J estivals.

OF THE HOLY PLACES.

We may reckon among the holy places the land ^he i,oiy
of Israel, as the Jews term it% which is also called '«"<<•
God's inheritance, or the earth, and the land, by w ay of emi-
nence. Jews and Christians have also unanimously bestowed
upon it the name of the holy land, though for ditterent rea-
sons. It is not our business here to describe the bounds juid
divisions of it, but only to consider it according to its real
or pretended holiness.

The whole world was divided by. the Jews in two c/eneral
parts, The land of Israel, and the land out of Israel; that
is, all the countries that were inhabited by the nations of the
world, to use their own phrase, i. e. by the Gentiles. We
meet with some allusions to this distinction in the holy scrip-
tures^. All the rest of the world, besides Judea, was by the
Jews looked upon as profane and unclean. The whole land
of Israel was holy, without excepting Samaria, notwithstand-
ing the animosities between the Jews and Samaritans; nor?
even Idumcea, especially after its inhabitants had embraced
the Jewish religion. As. for Syria, they thought it between
both; that is, neither quite holy nor altogether profane.
Besides the holiness ascribed in scripture to the land of Israel

1 lleland Antiq. of the Hebrews. ^ 1 Sam. xiii. 19. Ezek. vii. 2.

Hoj. ix. 3. Ruth i. " MiiUh. vi. 32,

42 AN INTRODUCTION TO

in g-eneral, as it was the inheritance of God's people, the
place appointed for the performance of his Morship, the Jews
were pleased to attribute different degrees of holiness to the
several parts of it, accordinjLf to tlieir different situation.
They reputed, for instance, those parts whidi lay beyond
Jordan, less holy than those that were on this side. They
fancied likewise nailed towns Xohc more clean and hohj than
other places, because lepers were not admitted into them, and
the dead were not buried there. Even the very dust of Israel
was by them counted pure, whereas that of other nations
was looked upon as polluted and profane; which undoubt-
edly was the reason why our Saviour ordered his Disciples,
when they departed, out of any house or city that would not
receive Hor hear them, they should shake off' the dust of their
feet. As the Jewish traditions concerning- the holiness of
their country do not directly come under our consideration,
we shall be contented with having just pohited out some of
them by the Avay.

There was nothing in the whole land of Israel, that was
Of jeiusakm. supposcd morc holy than the city of Jerusalem*,
otherwise called the holy city, and the city of the great
Kiuy''. Before the building of the temple, the Jewish
religion and worship were not fixed to any one particular
place, the tabernacle having been several times renmved
from one place to another, for the space of 471) years, accord-
ing to the calculation of some of their wiilers. After that
time Jerusalem became the centre and seat of their religion.
As this capital of the holy land is very remarkable, upon the
account of the many womlorful works M'hich God wrought
therein; and especially for the preaching, the miracles, and
the death of our Saviour Jesus Christ, it therefore deserves
a very particular consideration. It is, besides, worlli while
to have some idea, of a city, which was thv Jlyure of that
heavenly Jerusalem, of which we have so noble a descrip-
tion in the Revelations'^. Jerusalem (which, according to
the Jewish notions, stood in the middle of the world) was
formerly caSled Jel)us, from one of the sons of Canaan*^.
Some auihors imagine tiiat it was the aiuient Salem, men-
tioned in the scriptures^, of which Melchizedek was king;
but this is uncertain. Neither is it well known who was tin'

* Authors arc divided about the ctymoh)tjy of the word Jerusalem, some
imagine it sii^nifics Fear Sitloti. hecause tiie city was very strong; others,
Thty shall sec pcucv. IJiit others, with a greater probability, say it means,
The inhcrilana of ^i caw. *= Mutth. v. 35. " Revel, xxi.

" Joshua xviii. 28. ' Gen. xiv. 18,

THE NEW TESTAMENT. 43

first founder of it. After the taking- of it by Joshua^, it was
jointly inhabited both by Jews and Jebusites^, for the space
of about 400t years, that is, till the time of kino- David.
This prince having- driven the Jebnsites out of it, made it the
place of his residence', built therein a noble palace, and
several other magnificent buildings, so that he made it one of
the finest cities in the world k. Upon which account it is
sometimes called the city of David K Josephus gives us a
full and elegant description of it>^, wherein he represents it
as a very large strong place, and divides it into the upper
and loioer city. The vpper was built on mount Sion, and
the loicer on the hill Acra. The learned are divided in their
opinions about the situation of these two cities, and of the
hills 051 which they stood, in respect one of another; some
placing the upper city and mount Sion on the north, and
others, on the south. We have embraced the latter opinion,
judging it to be the most probable. This city was not always
of the same bigness, for at first it took up no more than
mount Sio7i. But in Josephus's tune it was thirty-throe
stadia in compass, that is, between four and five Italian
miles. V/e cannot precisely tell how many r/ates it had.
There were eleven in Nehemiah's time. We find some of
the gates of Jerusalem mentioned in scripture under other
names than what Nehemiah gave them" ; whether they were
the same under different names, or not, we cannot easily
determine. It is probable the city had twelve gates, since
the heavenly Jerusalem, spoken of in the Revelations, had
so many.

As Jerusalem was situated in a dry soil, they took care to
make a great number of 7)0M«/« or conservatories of water o
within tlie city, for washing- the sacrifices, and purifying the
people; among others, the pools of Bethesda and Siloam
mentioned by St. JohnP, though some are of opinion these
were one and the same. There is no need of taking notice
here of the several palaces in Jerusalem, as David's, Herod's,
Agrippa's, the house of the Asmonoeans, and many other noble
edifices, which are placed dift'erently by the learne<l, and
described by Josephus. The Jews reckon up a prodigious
number of Synagogues in this city, of which I shall treat
hereafter. They likewise ascribe to Jerusalem several pri-
vileges, which the other cities of Judea had not. These last

K Josh. X. " Josb. XV. 63. + Or 515. Soc Joseph. Antiq.

1. vii. c. 3. '2 Sam. v. 6, 7, 8, 9. " Psal. xlviii. 12, 13.

' 1 Chron, xi. 5. '" Joseph, de Bello Jud. 1. vi. c. 6. ° Nch. iii.

° Joseph, do Bell. Jud. I. vi. c. 12. i' John v, 2, ix. 7.

44 AN INTRODUCTION TO

belonged to some tribe or other, whereas Jerusalem was com-
mon to all the Israelites in general, thouoh it was situated
partly in the tribe of Judah, and partly in that of Benjamin.
This was the reason Avhy the houses were not let, and that
all strangers of the Jexcish nation had the liberty of lodging-
there ffratis, and by right of hospitality. Of this custom we
find some traces in the New Testament, as in Matth. xxvi.
17, &c. It was unlawful to leave a dead body within the
city, even for one night, or to bring in the bones of any dead
person. Proselytes of the f/ate, that is, such as were luicir-
cumcised, were not permitted to dwell there. There were no
sepvlchres in the city, except those of the family of JJ avid,
and oiHiildah the prophetess. These they took care to ichiien
from time to time, that people might avoid coming near
them, and so polluting themselves*!. No one had the liberty
of planting or sowing within the city ; accordingly there
were no gardens; but without the walls there were great
numbers. In short, whatever could occasion the least uncleari-
ness was carefully banished thence.

But the main glory, and chief ornament of Jerusalem, and
the true source of its holiness, was the temple Solomon built
there by the command of God^ on moimt Moriah, which
was part of mount Sion. It was upon the account of the
choice God made of this place, that the temple is frequently
called in scripture the honse of the Lord, or the house by Avay
of eminence. It is a difhcult task to give an exact description
of this temple of Solomon, because, on the one hand, the
accounts which we have of it in the first book of Kings, and
the second of Chronicles, are so lame and imperfect, that they
do not give us a true notion of the several parts of it : and,
on the other, because we are in the dark, at this distance of
time, about the meaning of most of the Hebrew terms of
architecture. Some learned authors however, are of opinion,
that one might frame a full and compleat idea of it, by joining"
the description given by Ezekiel% to that which ^\e have
in the first book of Kings, and the second of Chronicles. But
to enter into a particular examination of this matter, would
be foreign to our present design, m liich is to make some few
remarks on the temple of Jerusalem, as it was in ihe time of
Jesus Christ. I have therefore only this one observation
to make with regard to the first and second tenn)le. That
they were the only places God had chosen and appointed for

" Matth. xiiii 27. ' Clirou. xxviil. 12. 2 Chroii. iii. I. ' Ezck. xl. xli.

THE NEW TESTAMENT. 45

the performance of his worship, which was one of the chief
and most essential parts of the ceremonial law. This the
supreme Law-giver did, not only for the sake of preserving-
unity in the common-wealtb, but more especially to prevent
the Israelites from failing into superstition, wlolatry, and the
foolish and impure worship which the heathens paid to their
Deities in the high-places, that is, in chapels or temples built
on hills and eminences. The words of our Saviour to the wo-
man of Samaria, The time is cotning wheji God shall no longer
be worshipped either in Jerusalem, or on Gerizim onlg, but
shall be adored in spirit and in truth everg where alike by
his true worshippers, are a clear evidence that the fixing of the
worship of God to the temple of Jerusalem alone, was a cere-
monial institution designed merely for the preserving the
unity and purity of the Jewish religion.

The tejnple of Zerubbabel, (which we had an occasion to
mention, when speaking of Herod,) was built in the very
place* where Solomon's stood before, that is on mount Moriah,
where the Lord appeared unto David^, and where this prince
was ordered by God to erect an altar, in order to have a
stop put to the plagued This temple was afterwards very
much improved and beautified by Herod ; who added exceed-
ingly to the magnificence of it. But notwithstanding all the
expense he bestowed upon it, it still came far short of Solo-
mon's ; which deserved indeed much better to be ranked
among the wonders of the icorld, than some ancient buildings
that have been honoured with that title.

By the temple is to be understood, not only the temple
strictly so called, viz. the holg of holies, the sanctuary, and
the several courts, both of the Priests and Israelites ; but also
all the apartments and out-buildings in general that belonged
to it. This is necessary to be observed, lest we should ima-
gine, that whatever is said in scripture to have happened in
the temple, was actually done in the inner part of that sacred
edijice, whose several parts we are now going to take a view
of. Each of them had its respective degree ot holiness, which
increased in proportion, as they lay nearer the holy of holies.

I. Let us then begin our survey of the temple, ofthcMomu
with considering all that outward enclosure, which "f^'^*"^'"'"--
went by the name of the mount of the temple, or of the house^.
This was a square of 500 cubits every way% which contained

' And upon the very same foundations, saitli Dr. Prideaux, Connect, p.
1. b. iii, sub. ann. 5Si. " 2 CInon. iii. I. * 2 Sam. xxiv. 18. '1 Maccab.
xviii. 33. Ezra x. 9. » i. e. 750 feet on every side. Sec Dr. Prideaux

Conn, ubi supra.

46 AN INTRODUCTION TO

several bindings, appointed for different uses. AH round it
thert.' were piazzas or cloisters, supported by marble pillars.
The piazza on the sovth side had four rows of pillars, and
all the rest but three. Solomon's porch, or rather pio^^^r//, was
on the eastern side. Here it was, that our Saviour was walk-
ing at the feast of the dedication^, that the lame man, when
healed, glorified God before all the people'', and that the
apostles were used to assemble together •=. On the top of this
portico is also placed the pinnacle, from whence the devil
tempted our Saviour to cast himself down*^: because, accord-
ing to Josephus, there was at the bottom of this portico a
valley so prodigiously deep, that the looking down made any
one giddy ^ In the four corners of these piazzas stood a
kind of ivatch-totcers, for the use of the Levites, with several
other apartments, and particidarly a synagoffue, where our
Saviour is commonly supposed to have heewj'onnd sittincf in
the midst of the doctors, (See Luke ii. 46.) In this place
likewise the Sanhedrim, or great conncil, met in our Saviour's
time, after they had forsaken the chamber Gazith, which was
in one corner of the court of the Priests; as did also the
Conncil of tiventy-three, whose business it was to take cog-
nizance of some capital crimes, but not of all. Here more-
over were the animals for the sacrifices sold, and svich as
happened to be any way tainted or blemished were burned.
It was in all probability from this part of the temple that
Jesus Christ drove out those that bought and sold doves ^
The Levites had apartments here, where they ate and slept
when they were not upon duty. This outer enclosure of the
temple had five gates, where the Levites constantly kept
guard. The most remarkable gate, that on the east, Avas
called the gate Shushan, or the King's gate^; which is
thought to have been the same with the Beautiful gate of
the temple mentioned in the Acts^. Some Avriters take this
place to be the court of the Gentiles, and the same as is spo-
ken of in the Revelations', though Jewish authors never
mention more than the three courts, of the Woviejt, of the
Israelites, and of the Priests. The same authors tell us, it
was unlawful for any one to come in here with a stick or a
purse in hiH hnnt] ; with shoes ou, or dust if feet; to cross it
in order to shorten the way, or to (ling down any nastiness
in it. Which circumstances may give some light fco Matth. x.

^^ John X. 23. '' Acts iii. 11. " Acts v. 2. '' Mattli. iv, 5.

■^ Joseph. Aiitiq. I. xv. c. 14. ' Matth. xxi. 12. " 1 Chron. ix. IS.

" Acts iii. 2. N". H. Some jjlace the Beautiful gate nt the cntraiico of the
court of »vonioii. ' Revelat. xi. 2.

THE NEW TESTAMENT. 47

9i 10, where Jesus Christ orders his disciples to walk in the
discharge of their minisirij, with the same circumspectioa
and care, as men were wont to take, when they designed
to walk in the temple. This may also serve to illustrate
Mark xi. 10. where Christ vonld not svjfer any man to carry
any vessel throuyh the temple.

II. Between this outward space, or the mount of me soreg,
the temple and the courts, there was another space, Trade',"^
called the Avant-Mure, through which the way led to the
several courts of the temple. This space was separated from
the mount of the temple by stone balustres three cubits high,
at the distance of ten cubits from the walls of the other
courts. This is what Josephus calls the second temple, that
is, the second part of the temple jf and he tells us, that there
were in it several pillars at certain distances, having- inscrip-
tions on them, some whereof contained exliortations to purity
and holiness, and others were prohibitions to the Gentiles,
and all such as were unclean, not to advance beyond it, as
having- some degrees of holiness above the mount oj' the
tempieK As people were forced to pass through this place
to go into the court of the women, wherein was the apart-
ment of the Nazarites; what occasioned the disturbance, of
which we have an account in the Acts', no doubt was the
Jews imagining St. Paul had brought Greeks into the temple
(beyond the before-mentioned balustres) and thereby pol-
luted that holy place. The wall of this space was not so
high as those of the temple, and there were several openinys
in it, through which one could see what was doing- in the
adjoining courts,

III. The coiirt of the women v/as the first as you The court of
went into the temple. It was called the outer court
because it was the furthest from the temple strictly so called;
it was named the court of the women, not because none but
women were suffered to go into it, but because they were
allowed to go no farther. It Avas 135 cubits square. On the
four corners of it were four rooms appointed for four diffe-
rent uses. In the first, the lepers purified themselves after
they were healed; in the second, the wood for the sacrifices
was laid, after it had been wormed; the Nazarites prepared
their oblations, and sliaved their heads, in the third; and in
the fourth, the wine and oil for the sacrifices were ke]»l.

k Joseph, do BHl. Jud. I. vi. c. 6. ' Acts xxi. 26-99.

48 AN INTRODUCTION TO

There were also two rooms more, where the musical instru-
ments belongino- to the Levites were laid up. It is com-
monly supposed, that it was in tliis court tlie kim*- read
publicly the Imo every seventh year. In this place were the
13 treasury-chests, two of which Avere for the half shekel,
which every Israelite paid yearly; and the rest held the
money appointed for the sacrifices and other oblations.
And in this court likewise, as some authors imagine, was
the treasury, over against which Christ sat and beheld how
the people cast money into it™; because none were permitted
to sit dotvtt in the great court (i. e. of the Israelites) except
the kings of the family of David, and the Priests; and these
last too never did it, but when they were eating such rem-
nants of the sacrifices as were ordered to be eat in the temple.
Round this court there was a balcony, from whence the
women could see whatever was done in the great court.

IV. From the court of the women they ascended into the
Of the court (jr eat court by fifteen steps. This was divided in
o Me srae - ^^^,^ parts, OHC wliercof was the court of the Israel-
ites, and the other of the Priests. The latter was one cubit
higher than the other; near the entrance of which there Avas
a gallery, wherein the Levites sung and played on instru-
ments. This court had thirteen gates, each of which had its
particular name and use. There were several rooms and
chambers in it, where things necessary for the service of God
were got ready; and, among- others, the house of tike hearth,
where a continual fire was kept for the use of the Priests,
because they went always bare-foot on the cold marble
pavement.

But what chiefly deserves our notice in this court is the
wnt^off/r-"'^ «'^«^ <if' t^^^ Lord for burnt-oflerings, otherwise
'"ss. called the outer altar; whereon the daily ofierings

of the mornhui 2L\\i\. ereninci service yv eve made. This altar,
which, according to the Talmudists, was thirty-two, but
according- to Josephus fifty cubits square, and ten in height,
was built of rough and unhewn stones". The ascent up to
it was by a gentle rising, without steps. On this sloping
ascent there was always a heap of salt, wherewith they salted
whatever was laid upon the altar", except wine, blood, and
wood. On this altar were kept several fires for ditferent uses.
And on the four corners of it were four horns, not fashioned
like those of bulls, but straight, of a cubit in height and

"' Mark xii. II. " Exod. xx. 25 " Mark ix. 49.

THE NEW TESTAMENT. 49

thickness, and hollow within*. Near this altar stood several
marble tables, whereon they laid the flesh of the sacrifices,
and other thing's; and piUnr.% to which they fastened the
animals, when they were going to kill or flay them. All this
was in the open air. Between the altar and the porch, leadino-
into the holy place, there stood a large bason, J'or the Priests
to wash in^, which supplied the want of the brazen sea, that
was in the Jirst temple\

V, From the court of the Priests, they went up oruietem-
into the temple properly so called, by twelve steps. fo%a''iiedf^'^
This building" was an hundred cubits every way, excepting
the front, which was six score'. It may properly be divided
into three parts. 1. The porch; 2. The sanctuary, ov holy
place; 3. And the Holy of Holies, or most holy.

The porch was about fifteen or twenty cubits ruc porcu of
long, and as many broad; it had a very \nrge portal, ">'^"™p*«-
which instead of folding- doors, had only a rich vailf. In
this first part of the temple were hung- up several valuable
ornaments, which were presents from kings and princes, and
which were carried away by Antiochus Epiphanes^ Jose-
phus and the Rabbins speak of a f/olden vine in this place,
which crept up the pillars of cedar : this vine was the pro-
duct of the presents made by private persons when they
dedicated their first fruits of their grapes. Here stood also
a golden table; and a lamp of the same metal was fixed
over the gate which led into the sanctnary. These were
given by Helena, queen of Adiabena, when she embraced
the Jewish religion. There were two other tables in this
porch; a marble one, m hereon were set the loaves of sheio-
bread, before they were carried into the holy place ; and a
golden one, on which they were placed, when they were
brought back from thence.

The sanctuary, or holy place, called by the Jews ^.^^ ^^^.
the outer house, (it being such in respect of the Holy p'"e.
of Holies) was between the porch, and the most holy place;
being twenty cubits broad, and forty in length and height.
It had two gates, one whereof was called the lesser ; through
which they went in order to open the great gate, which had

* " Herein was to be put some of the blood of the sacrifice?." Dr. Prideaux
Connect, part 1. book. iii. ;id ann. 335.

p 2ChroD.iv. 6. " Ibid. 2—3. ■■ It was 150 feet in length,

and 105 in breadth, from out to out, salth Dr. Pridcaux, ibid. :id aiso. 334.
+ some place here a gate plated with gold. See Lamy, p. 92.

* 2 Maccab. iii. 2. v. 16.

50 AN INTRODUCTION TO

four ibldiiij^ doors. The sanctitary was divided from the
Hohf of Holies neither by a wall nor "-ate, ])ut only by a
double ^•rt?7^ This is supposed to have been the vail which
was rent in twain at our Saviour's death", because it was to
be of no further use. Allusion seems to be made to this in
the Revelations, where it is said, that the temple of God
vas opened in heaven^ and the temple of the tahernacle of
the testimony ires opened''.

What we are chiefly (o consider in the Sanclnarif are the
The altar oi f/olden cmullestick ; the table, whereon av ere put
incense. jjj(. (akes or loavcs of shew-hread ; and (betMcen it
and the candlestick) the altar of incense, so named from
the incense that burnt on it every «lay, which by St. John is
stiled the prayers of the saints''. This altar was also called
the inner altar, in opposition to the altar of bnrnf-off'erinfjSy
already <lescribed ; and the altar of r/old, because it was
overlaid with pure gold^ \l v/as not placed in the Holtf of
Holies, as some have been induced to believe from a wroni>-
interpretation of some passao^es ot scripture % but in the
sanctuary near the vail, which parted it from the Holy of
Holies, and over ag-ainst the wr/i of the covenant^. This is
the altar so often mentioned in the Revelations. It was one
cubit in l<m<»th and breadth, and two in height. On the four
corners it liad four horns like the outer altar. On these
horns was the atonemeni made, once every year, with the
hlood of the sin-offering'^. Round it there was a very thick
border, on which they set the coals for burning the incense,
which was prepared in the court of the priests''.

There is no mention in Exodus of any more than one table
ThPtnbi. for for the use of the tabernacle'^^: but we learn from
si.cw-brea.i. ([,p gecoud boolv of Chroniclcs*^, that Solomon made
ten tables (of o-old, as is supposed,) and placed them in the
temple, (which he had built) /«;<' on the riyht side, and Jive on
the left. The table of shew-l>rcad having- been carried to
l>al>ylon, and lost there, they were forced to make a new one
'for the second temple. This last, Titus rescued from the
flames, (at flie tjikin<»- of Jerusalem) and had it carried to
Rome with (he candlestick, and sonu; other rich spoils, to
grac(! and adorn the triumph <»f his liither Vespasian. It was
mad(! of wood, and ov<'rlaid w ilh gttld; and was two cubits
long", one broad, and a cubit and half high. It was placed

' It Avns divided l)y a wall and a vail, saitli Lamy, Apjjar. p. 92.

" Mallh. xxvii. 51. "^ Revel, xi. 10. and xv. 5. Kevel. v. S.

^ Exad. XXX. 3. " Sec I Kinss vi. 92. ami Ilel). \\.A, '• Lxod.

XXX. 6. and xl. 5. •■ F.xod. xxx. 10. " Over the water-gate

in the room JblUines. '' Exod. xxv. 24. ' iv. 8.

THE NEW TESTAMENT. a*

by the altar, at some distance, and against the north wall of
the sanctnary. Upon this table were put the tu^clve loaves
of shetr-bread, called in Hebiew the hreaih^'fuces^, because
the table being- almost over ag-ainst the ark of' the cocennut,
they might be said to be set before the ^ace of God^\ These
twelve loaves represented the twelve tribes of Israel, and
were offered to God in their name, for a token of an ever-
lasting-covenant. They were oblong-, shaped like a brick;
ten palms long, and live broad, and might weigh about
eight pounds each. They were unleavened, and made of
jfine iioiir. After the Levites had made and baked them,
they brouo-ht them to the priests, who set them upon
the table in two rou:s, six on a row, on the sabbath clay.
Frankincense was put upon each row; and to keep them
from moulding-, they were separated from one another
by a kind of reeds. The following sabbath the priest took
them away, and put immediately others iu their room; so
that the table was never without them. The old loaves
belonged to the priests that were upon duty, who accordingly

}>arted them among themselves. As this sort of bread was
loly, it Avas not lawful for any but the priests to eat of it,
except in a case of necessity'. Besides the loaves, there were
some vessels and utensils upon the table; but the learned
are not agreed about the shape or use of them.

It appears from the 2d book of Chronicles, that of the golden
there were ten candlesticks in Solomon's temple, '^^nnd'esuck.
five on the right hand, and five on the left''. But there was
only one in the tabernacle, and the second temple, which
stood near the south wall of the sanctuary, over against the
table. It was all made of pure y old, of beaten work^; and
had seven Ijianches, three on each side, and one in the mid-
dle bigger than the rest. Each branch had three bowls
made after the fashion of almonds, three ktiobs, and three
fowers, but the middlemost had four. At the end of each
of these branches there was a lamp; but whether fastened to
the candlestick or not, is not well known, it is most probable
they were not. The scripture tells us, that these lamps were
to burn continually '", which undoubtedly ouoht to be
restrained to the night time, at least in respect of tfie candle-
stick, tlmt was in the tabernacle, since it is said" that the

;.,■!). <<. , it.*' i;i *•'

E Exod. XXV. 30. & alibi. " Ex«d. xl. 23. niiT" ^l^h.

>'(. ,. ,, . ' . '. ,Mu..- h'. t" : :*r '^:;, , „ i(

V MaUb. sjii'. 4. I'Sam. xxi.3,&c..n ^«Chron. iv. 7. ' Kx<m1. xxx»ii, W, &c.
"^ Exod. xxvii. 20. =" Kxod. xxx. 7, 8. Levit. xxiv. 2, 3. ) Sam. iii). S.

2 Chroii. xiii. II.

E 2

52 AN INTRODUCTION TO

priests lighted them in the evening-, when they burned
incense upon the altar, and put then» out in the morning.
These lamps were filled everyday with pure oil; to which
custom our Saviour alludes in his parable otthe ten virgins*'.
Jewish writers fiiul abundance of mysteries in the candle-
stick, and ascribe to it several uses ; but there is no need of
having recourse to their fictions, since we are assured by St.
Paul tliat it was one of the types of Christianity. St. John
also makes frequent allusions to it in his revelations.

We must now proceed to consider the Holy of Holies,
The Holy otliorwiso Called the most holy place, and the ora-
ofHoiies. ^^^,p^ Yn the first temple it was divided from the
holy place, by a partition of boards overlaid with gold; in
which there was a door-place with the above-mentioned vail
over it. But in the second, it was divided by tAvo vails
nailed at a cubit's distance one from the other, as is com-
monly supposed. The Holy of Holies, according to the
Jews, was twenty cubits in length. Though the holy place
was reckoned very sacred, yet it was not to be compared in
this respect with the most holy, which was looked upon as
the palace of God. For this reason none but the hiyh-priest
was permitted to go into it, and that but once a year, viz. on
on the great day oj' es-piation"^; on w hich day the Jews tell
us it was lawfid for him to go in several times ^ This part of
the temple, as well as the whole building, was surrounded
with rooms and apartments for different uses% The roof of
the Holy of Holies was not flat, (as in the other parts of the
temple, and in the houses of eastern nations in general,) but
sloping as in our buildings; and accortling to Joseph us*, "it
was covered and armed all over with pointed spikes of gold,
to keep off the birds from nestling upon it." Though the
roof was inaccessible to all, yet there was round it a kind of
rail or l)alustrade, according to the law", to keep any one
from falling down that should happen to go there.

The Holy of Holies was at the west end of the temple,
and the entrance into it toward the east, contrary to the prac-
tice of the heathens. The greatest ornament of the Holy of

° Matth. XXV. 1—13.

p '* It was so called, because God here gave his answers to the liigh-priest,
" when he consulted him." Lainy, p. 92.

0 Exod. XXX. 10. Levit, xvi. 2, 15, 3t. Hob. ix. 7. "^ Philon.

Legat. ad Caiuni.

" " These served to supjxnt its height, and were, as it were, so many bnt-

*' tresses, and a great ornament to it al the same time- there were three

" rangesof lliem one above another." Lamy, p. 92.

' Joseph, de Bell. Jud. 1 vi. c. (5. "" Dent. xxii. 8.

THE NEW TESTAMENT. 5^

^o/»e$ Was wanting in the second temple'', namely, the a//c
of the covenant, or testimony so called, because the law,
which contained the terms and conditions of the covenant
God had made with the Israelites, was kept in it ; and because
it was moreover a pledge or testimony of his gracious pre-
sence among them. Some Jewisli authors tell us, that they
put a s^owe in the room of it three inches thick y; which, as
they pretend, worked abundance of miracles. This same
s?o«e, (as some imagine) is still in being, and laid up in the
mosque, which the Mahometans have built in the place where
the temple of Jerusalem stood, which for that reason is called
the temple of the stone.

As we meet in the New Testament with frequent The ark or
allusions to the ark of the covenant, it will be pro- "'*™''*"*"*-
per to say something of it here. It was a chest or coffer, of
shittim wood or cedar, over-laid with pure gold wifhin and
without; which Bezaleel made by Moses's order, accordino-
to God's direction z. As its dimensions were a cubit and a
half in height and breadth, and two in length, we may from
thence judge it was pretty large. Roimd the edges was a
ledge of gold, on which rested the cover of it, known by the
name of the mercy-seat or propitiatory ; so called, because
on the day of expiation the hiyh-priest standing between the
staves, AvhereM ith it was carried upon the shoulders of the
Levites, made atonement and propitiation for the sins of the
people, and for his own, by sprinkling some of the blood of
the sacrifices before it''. Tnis mercy-seat, Avhich was all
made of solid gold *, ought to be looked upon as the chief
part of the ark. For here it was that the voice of God, from,
between the cherubims over the cover, was heard, and here
he declared to the priests the pardon of the people's offences.
Hence in scripture to cover siris, and foryive them, mean the
same thing''. What shape these Cherubims were of, is not
well known. All that can be said of them, is, that they were
represented with icings, faces, feet, and hands; that they
looked in>vard towards each other; and that their faces were

* " The defect was suiiplicd, as to the outward form. For in the second
" temple there was also an ark made of the same shape and dimensions' with

" the first, and put in the same place. But it had none of its preroga-

" tivesor honours • For there were no tables of the law, no aj)pear-

" ance of the divine glory over it, &c." Dr. Prideaux Conn. p. i. b. iii.
under the year 5.S4.

y i.e. Thestoneon which the ark stood in the first temple. Dr. Prideaux
ibid. ' Exod. xxv. 10.

■^ According to Buxtorf (Lexic. p. 373.) it was so caUcd Quod illic

Dominus se propitium ostenderet. * Of the thickness of a hand's breadth.

Dr. Prideaux, ubi supra. " Psalm xxxii. 1,

54 AN INTRODUCTION TO

turned towards the mercy-seat, (so that they were in the pos-
ture of figures worshipping*^.) Their Avings were expanded,
and embracing the whole circumference of the mercy-seat,
met on each side in the middle; and over them did the pillar
of the cloud appear, which was a token of the Shechinah, or
divine presence'^. In Solomon's time there was nothing- in
the ar/c, besides the two tables of stone, containing the ten
commandments, which Closes put there by the command of
God®. But before that time as some suppose, the pot of
viamia/, and Aaron's rod that budded s, had been laid in it.
And indeed this opinion seems to be countenanced by these
words of the apostle, That nnthin the ark ivere the golden
pot, that contained the manna, Aaron's rod, and the tables of
the covenant^. But the Greek particle h in doth also signify
with, or near, as we have observed in our commentary on this

Ijlace. It is very probable, that those sacred monuments were
aid up on the side of the ark, in the Holy of Holies, as well
as the golden censer, mentioned in this place. There stood
also near the ark some boxes, wlierein were put vessels and
utensils of gold", and the original and authentic copy of the
law, as written by Moses''. It cannot be questioned but that
the ark had some typical uses, but it is not safe to carry types
further than the holy scriptures, and the epistle to the Hebrews
have done.

Thus have we given an account of the temple of Jerusalem,
as far as is necessary for our present purpose. It is well
known what was the unhappy end of that noble hvilding,
and how God was pleased to permit that it should be laid
waste, because it had been polluted and profaned, but espe-
cially because it was to make room for that spiritual temple
which God was to raise upon its ruins. We learn from his-
tory, that Julian the apostate, out of hatred to Jesus Chiust
and the Christians, used all his endeavours to have it rebuilt;
but God rendered this rash and impious attempt of his ineffec-
tual, and put a stop to it by very wonderful and supernatural
means'.

Before avc leave Jerusalem, it v/ill be necessary to say
ofuieiieigii- something of the places about it, especially those
}!hu'rT rf jt- which btir blessed Saviour was pleased to honour
THsaiern. < '^yith Tus prcseucc. The first remarkable place, on
^li'e e«S^ 's?"rfe "of the" city, was the Monnt oj' Olitcs, from

" Dr. PridePiitx, ubi supra. ■' Levit. xvi. 2. I'-alm xcix. 7.

' •■ 1 Kin^s viii.9. ■■ Kxod. xvi. f33. ?■ Num. xvii. 6— 10. , " Hob. ix. 4.

' ISamivi. 15. "^ Di-ut. xxxi. 20. ' "Socraf. Hist. ImtI. iii. c. 22.
Chryso.Mom. Orat. iii. rontr.i Jud.

THE NEW TESTAMENT. 55

wbeuoe Jesus Cuiiisr was taken up into Heaven. It was by
the Jews called the mounl of anointiny^ because abundance of
olive trees^ grew there, of Avhich oil for anoinfinr/ the
priests, and other uses were made. St. Mark tells us, that
this mount was over against the temple"; and St. Luke, that
it was a sabbath's </a//'s journey from Jerusalem", that is, two
thousand cubits, which must uudoul)tedly be understood of
the bottom of the mountain, and not of the top t»f it, since
Bethany, which was built ujion it, was fifteen furlongs from
Jerusalem I*. This hill had three risings or einiuences; from
the middlemost of which it is supposed (but witliout any
good grounds) that Jesus Cjiuist was taken up into Heaven;
that on the south was called the Hill of reproach or cor-
ruplioii, because Solomon built thereon hifjhplaces in honour
of false deities'^; the third lay to tlte north, and is in St. Mat-
thew called Galilee', but for what reason is unknown: here
it was that Jesus Christ appointed his disciples to meet him
after his resurrection. The ceremony of burning- the red
heifer, mentioned in Hebr. ix. 13. was performed upon this
movnt of olives ; and upon one of its risings was placed the
light, which was to give iiotice of the tiew moon.

The mount of olives was separated from Jerusalem by a
valle}^ through which ran the brook Ccdron, so called from a
Hebrew Avord signifying dark, black; either because it was
shaded with trees, or that the blood of the sacrifices, which
was poured around the altar, being* conveyed thither, rendered
the water of it black. The valley of Cedron was bounded on
i\\c so7(th by that of Hinnom% that is, thevalleg of Cries or
of the children of Hiunom, that is, of the children of Tears,
because this was the place w liere the Israelites had sacrificed
their children to Moloch. It was also named the valley of
Tophet, or of the Drum, because during these abominable
sacrifices, they were wont to beat drums, to hinder the liorrible
shrieks and outcries of the tender and innocent babes from
being- heard. In our Saviour's time, the Jews flung the
rubbish of the city, and the l)ones of the sacrifices, &c. in
this place, and kept here a continual fire to consume them.
This they reckoned as an emblem of Hell ; ami therefore gave
it the name of Gehenna^. Jesus Christ alludes to this, Matth.
v. 22. At the bottom of the Mointt of Olives there was |on
the one side a village called Gethsemane, which in Hebrew

'" Mark xiii. 3. " Mark xiii. 3. ° Acts i. 12. ^ John xi. 18.

" 1 Kinj;s xi. 7, anil 2 Kings xxiii. 13. '" MaUh. xxvi. 32. '2 Kings xxiii.
* Sec the Chaldee paraphrase ou Isai. xxxiii. 14.

\L 1

50 AN INTRODUCTION TO

signifies a press, because there were presses in it for making*
oil. There was in this place, a garden, where Jesus Christ
was often wout to go witii his disciples, and where the traitor
Judas led the soldiers that were sent to apprehend him *.
On the other side, stood the town of JBethphof/e, that is, the
house of' dates or figs; the village where our Saviour sent
some of his disciples to fetch the ass on which he rode into
Jerusalem, a litile before his crucifixion; and where the barren
Jiff tree gre^ , wliich he cursed". Somewliat further, viz. about
fifteen furlongs from Jerusalem, lay Bethany, the town wliere
Lazarus and his sisters dwelt x, and where Jesus led his dis-
ciples, and blessed them before his ascension into Heaven.

Among the places about Jerusalem, there was none more
famous than ihejovntmn oj' Si loain, caWed otherwise Gihon.
Writers are not agreed about the true situation of it, but it
is a matter of very little consequence. What we are sure of,
is, that it furnished with water several pools in Jerusalem,
particularly that of Bethesda, which is supposed to be the
same as Solomon's. It was named jBethesda, or the ho7ise of
(fathering, because it served as a reservaiory for a great quan-
tity of water; or rather, the hovse of grace and mercy, because
there Avas near it a hospital for the reception of sick persons,
who were cured in a miraculous manner, by bathing in the
waters of this pool, as the description St. John has given us
of it seems to insinuate, who says, there were five porches of
galleries belonging to ity. It was near the sheep gate; Avliich
was so called, because the sheep appointed for the sacrifices
were brought in that way.

As neither Josephus nor any other Jewish author have
mentioned this miraculous virtue of the waters of Bethesda,
some have thereby been induced to imagine that there Mas
nothing supernatural or uncommon in the case; but that the
true cause of the cures was owing to the blood of the sacri-
fices that were washed in it, especially at the feast of thep«.s-
sover, when vast numbers of animals were slain. They add
morever, that the angel, spoken of by St. John, Mas only an
officer, M hose business it m as to stir the Avater m hen it m as a
proper season, for the cure of the distenq)ers mentioned by
St. John^ It is indeed a good maxim, Not to multiply mira-
cles without necessity, nor to receive any as true, but such as
are grounded upon sufticient evidence; because under [)re-
tence o{n^ag;^iJ'ying the pov. er of God, >ve therel^y iujiue his

* Matth. xxvi. " Mattb. xxi. 19, '20. ^ John xi. ^ Jolin v. ?, S.

' John V. 4.

Cf HE NEW TESTAMENT. 57

wisdom, atid give superstitious people a handle of forgino-
as many false miracles as they please. But when, on the
other hand, a miracle is clearly revealed, we must readily
acknowledge it for such, when it cannot be fairly accounted
for by natural means; which seems to be the present case,
where every circumstance tends to represent the matter as
something miraculous and supernatural. For those cures
were only done at a certain season^. The waters healed all
sorts of diseases. There Mas a necessity for an angel to
trouble the waters ; whereas people chuse generally to bathe
when the waters are still. In fine, he only was cured that
first stepped in after the waters Avere troubled. Besides it is
the opinion of the Jews, and of several Christian writers'*,
that the entrails of the victims were always Avashed Avithin
the temple. And most certainly the pool of Bethesda Avas
not in the temple. This one observation carries in it a suffi-
cient confutation of those Avho maintain, that the poAver of
healing- diseases, Avhich these waters had, was occasioned
merely by the blood of the sacrifices which Avere Avashed in
them. And then farther: -^i- »jj^ « J'^ >« t>^i»'A>-"»l -

As for the supposition of thoseWiib'lrtla'^fti'^fJftit the anrjel,
spoken of in this place, was only an officer appointed for
stirring the water at a certain season, it is in my opinion,
very groundless and extravagant. For I question Avhether
there be any one passage throughout the Ncav Testament,
where the AAord angel^ used absolutely, and without some
epithet or other; as, for instance, my anrjel, the anrfe/ of' some
person, the an(jel of the church, or the like, is ever foimd to
signify an officer or messenger. We are not ignorant, that
the fourtli verse of this chapter is Avanting in some ancient
manuscripts, and that consequently there is no mention in
them, either of the angel that troubled the Avater, or of the sick
persons that Avaited lor the moving' of it. But can it be rea-
sonable to prefer the authority of three or four manuscripts,
where this passage is left out, to so many others where it oc-
curs; especially since there is no manner of absurdity or con-
tradiction in Avhat it contains? We must pass the same judg-
ment upon the silence of Josephus, and other Jewish Avritere
about this point. For, first, all things considered, this may be
reckoned as a good rule. That the silence or omission, even
oj'many historians, ought not to countervail or make i:oid the
testimony of any one author, tcho positively relates amatter of
fact. Nothing- is more common in history, than to find some
particulars advanced by one historian, and omitted by all the

" John V. 4. " Lightfoot, 'VVilbiuSj cScc. " AAft^a;.

58 AN INTRODUCTION TO

rest, and yet who would from the silence ol" the on?, take an
occasion oC charging- the otlicr with forgery and insincerity ;
especially if there be no manner of gromul or reason for call-
ing' in question his veracity? Secondly, St. John ought to be
believed in this matter, though he were considered not as a
divinely inspired writer, but only as an author endoM ed with
a moderate share of judgment and prudence; for it is not to
be imagined tliat he would have exposed himself to that
degree, as to have advanced such a notorious untruth, and
which might have been so easily detected, had it been one.
As for Josepbus, this is not the only thing which he hath
omitted, especially as to what relates to the history of the
gospel; for he makes no mention of the iaxing under Augus-
tus*^, of the star that appeared to the wise men% or of the
slaaffhier of the inj'auts oj' Bethlehem^. And Avho knows,
whether he, and the Thalmudists, looking' upon this miracle
as a forerunner of the Messiah, have not designedly sup-
pressed it, lest any one should conclude from their own testi-
mony, that Jesus of Nazareth Avas the Messiah, since we hear
nothing of this supernatural event, either before or since the
coming' of Christ. At what time these waters were first
endued with this miraculous power, Ave cannot exactly tell.
Thus much is certain, that they had it some time before our
Saviour's birth, since the man, of whom Ave lead in the (fospel,
had been a long time at the pool, to be cured=. But because
the authors of the Old Testament do no where speak of it, Ave
may reasonably suppose that it had not this virtue in their
time.

There Avas another famous pool, Avhich Avas supplied Avith
water from the fountain of >S7/o«7«, and borrowed its name.
And that this also had a miraculous power of healing diseases,
is evident from the cure of the man Avho Avns born blind''.
The JcAvs tell us, that David ordered his son Solomon should
be anointed l>y the fountain oi'Siloah, thereby to denote that
his kingdom should be as lasting- and extensive as the waters
of this spring; and they fancy that God speaks of it in these
Avonls of the prophet, Withjotj shall ye draw water otit of the
tvells of sahathm'. For which reason they made use of tli is
Avater at thvj'east of laheruacles. It is not then without good
and sufficient reiison, that St. John hath observed, by way of
parenthesis, that Siloam is by interpretation, sent^; foi' there-
by lie hints at this, That the healing virtue which Avas in the

•' Luke ii. 1. ^ Mallli. ii. 2. ' Ibid. v. 16. JoLn v.6.

^ John ii. 7. ' isui. xii, 3. ^ St. John i.\. 7.

THE NEW TESTAMENT. fig

waters of Siloam, was an emblem of that great salvation which
the Messiah, who was certainly sent from God, should bring
into the world.

On the west end of the city was mount Cahary called by
St. Matthew' GoUfotha, that is to say, the Skull, (either
because the Jews were wont to behead criminals there, or else
because it was shaped like a skull; and by St. John Gabbatha,
that is, « lojhj place.) This place is noted for the death and
sufferings of our blessed Redeemer. It was divided from
Jerusalem by a deep valley, named, the valley of carcases, or
skulls. JMount Calvary stood without the city, according- to
the law'". And to this St. Paul alludes in his epistle to the
Hebrews, when he saitli, that Christ, as a sacrifice for sin,
suffered without the gate; and when he exhorts Christians to
CfO forth out of the camp, that '\h, out of Jerusalem*, this city
being" looked upon by the Jews as the camp of Israel.

As the village Emmaus was no more than sixty furlongs
fi'om Jerusalem, according to St. Luke", and Josephus", it
may therefore be reckoned among the neighbouring places
of this city, mentioned in the gospel. But we must take care
not to confound it with a city of the same name, which was
176 furlongs from Jerusalem, and was afterwards named
J^'icopolis. This village is the place Avhere the two disciples,
who disbelieved and doubted of the resurrection of Christ,
were going, %vlien he appeared to them, and convinced them
of the truth of it. We are told that he yielded to their
entreaties, when they desired him to abide with them, and
that accordingly he went in, and ate with them. On what
side the city of Emmaus lay is not well known. But it is
very probable that it stood on the road that led to Galilee ;
and that the two disciples, of whom we have an account in St.
LukeP, being- Galileans, were travelling through this place
into their own country, thinking there was nothing to bo done
in Jerusalem, after the <leath of their divine Master. As
soon as they found that their Lord was risen indeed, they
returned with the glad tidings, to such of their fellow-disci-
ples, as had remained in Jerusalem.

Nothing can be more natural and reasonable, than to desire
to know the fate of a city the most remarkable in the world,
remarkable upon all accounts. It was four tinus taken, with-
out beiiig demolished ; to wit, by Shishak, king of Egy|>t'', by
Antiochus Epiphanes, by Pompey, and by Ibaod the Great ;

■ ^'^tsWtli. xxvii, 33. "' JLcvU. iv. « Ueb. xiii. li.', 13. " Luke xiiv. i:^.
" Jo.scpli. do Bell, JiiH, 1 . vif. c, 26. '' J.ukc xiiv. 33, 34, " 2 Cliron. xii.

ea AN INTRODUCTION TO

and twice utteHy destroyod, by Nebudiadnczzar, and by Ves-
pasian. After this last overthrow, Crrsaren, formerly calitd
Tiirris Stratonis^ or Strato's Tower, became the capital of
the land of Israel. Some historians are of opinion, that
Jerusalem was rebuilt by Adrian. It is true, he built a city
where Jerusalem stood before, Avhich he called ^Elia, after his
OMn name^ and Capitolina in honour of Jupiter Capitolinus.
But not satisfied Avith having given it a profane name, he made
it so very different from the ancient Jerusalem, that he seemed
to have built it only with a design to be revenacd of the Jev, s,

1111 111* !• •■

who had rebelled against him, by bringing* to their remem-
brance this once glorious city. He did not take in moimt Sion,
which was the best and strongest part of Jerusalem, tte
levelled mount Moriah, that there should not be the least foot-
steps of the templeremaining, and joined mount Calvary with
such parts of the old city, as were still standing-. So that
vElia Capitolina M^as not above half as large as Jerusalem, and
of quite a different form. Upon one of the gates he caused
the figure of a soic to be carved*, of which several reasons
have been assigned ; but the most probable, as well as the
most natural, is, that he did it out of spite to the Jews, who
had an aversion for this animal. Under the reign of this
same emperor, that ludiappy people attempted the recovery of
their liberty, under tlie conduct of the false Messiah, Barco-
chebah ; who was defeated and slain at Berittus near Jerusa-
lem. iElia Capitolina remained in this condition till the time
of Constantino the Great, when it Avas again called Jerusalem,!
though improperly. This emperor built therein a noble and
stately temple, after he had purged the place from the pollu-
tions of heathen idolatry. We have a description of this tem-
ple in Eusebius", But an ill use Mas afterAvards made of these
illustrious monuments of Constantino's piety, as Avell as of
his mother Helena's, vi ho built a temple at Bethlehem, and
another upon the mount of Olives ; and also of the emperor
Justinian's, Avho erected likewise a temple at Jerusalem, Avhich
he dedicated to the Virgin Mary. It was this that gave super-
stitious people an occasion of ascribing a greater degree of
holiness, contrary to the nature of the Christian religion, and
the express declaration" of Jesus Christ himself, to these
places, than to other parts of the world ; and at last, proved
the ground of those mad expeditions of the crvsades, or holt/
war.

' Wilsins Hist. Iliciosol. " His naine v.as /Eliiis Adiianui^. ' Did Cas:,iu5.
" Euseb. Vit. Constant, 1. 3. c. 2b. seq. and c. 42, 43. " John iv. 20, 23.

THE NEW TESTAMENT. ^

We liave before observed the fruitless attempts of the Jews
to rebuild their temple, under Constantiiic, notwithstandiuo-
the zeal of this emperor for the Christian religion, and under
Julian who favoured their design. The city of Jerusalem,
(for so was vElia Capitolina then called) continued in a flou-
rishing state for a considerable time, under the Christian Ejn-
perors. But in the seventh century it fell into the hands of
the Persians, who were not long masters of it, and afterwards
of the Mahometans, who built (as hath been said) a mosque
in the place where stood the temple which Mas destroyed by
Titus. The Christians recovered it in the twelfth century
from the Sultan of Egypt, who had taken it from the Turks^
but enjoyed not their conquest long ; for the Sultan of Eoypt
taking the advantage of their discords and contentions, took
it from them again. It was however retaken in the thirteenth
century by the emperor Frederick II. but the Sultan of
Babylon made himself master of it in a few years after ; and
at last, in the sixteenth century, it came into the hands of the
Turks, who are the present possessors of it^. According- to
the relations of travellers, it is still large and handsome. The
chief inhabitants of it are Moors. There are some Chris-
tians who are even allowed the free exercise of their reli-
gion, and but very few Jews, and those in a poor and mean
conditioli. These last are persuaded, that before they are put
again in possession of Jerusalem, it is to be consumed by a
fire from heaven, that it may be refined, and purged from the
pollution, contracted by being inhabited by foreign and pro-
fane nations. For this reason, none but the poorest of them
live there, and such as have no where else to go.

Synagogues^ are so frequently mentioned in the ofthesyna-
NeAv Testament, that it is absolutely necessary we e"K"«-
should give an account of them here. The Jcavs looked upon
them as holy places, and Philo doth actually call them so.
The Greek word (a-vtccyuyri) as well as the Hebrew, to which it
answers, signifies in general any assembly, whether holy or
profane ; but it is most commonly used to denote the place
where people meet to Avorship God*. The Christians them-
selves often gave the name oi' synagogues to their assemblies,
as also to the places where they assembled, as is evident
from St. James'', from several passages in the epistles of Igua-

:._ ..lOUi'l;.- Ill'

y It is now called ytlkuds, i. e. the Holy, by the Turks, Arabs, and all ot|^ef
nations of the Mahometan religion in those parts. Dr. Prideaux Connect, p. i.
b. 1. under the year CIO. ^ Upon this head see Bu\torf's Treatise de Si/nagoga
Judaica, and Utringa de Synaguga vetvre, where you may find- a verj full
account of them. ' Luk.cvii.5. '' James ii. 2. .laoJ.tiV .doeu.i ■

G'2 AN INTRODUCTION TO

tiiis% and from the writings of Clemens Alexandrinns. But
our business at present is to consider the synaqorjues or ora-
tories of the Jews.

Authors are not agreed about the time >viien the Jews first
began to have synagogues ; some infer from several places of
the Old Testament '\ that they are as ancient as the ceremonial
lav.\ Others, on the contrary, fix their beginning- to the times
after the Babylonish captivity. It is certain they have been
long* in use, since St. James saith in the Acts% that Moses of
old time hath in every city them that preach him, being read
in the synagogues every sabbath-day.

The Jews erected synagogves not only in towns and cities,
but also in the country, especially near rivers ; that they might
have always water renAy at hand both to wash and clean them,
(which they were very careful to do) and also to purify them-
selves before they went into them. They were not allowed to
build any one in a toicn, unless there were ten persons oj' leisure
in it*. What is to be understood by these ten persons of lei-
sure, is not agreed among- the learned^. All that can be
gathered from what they have advanced upon this point, after
the Thalmudists, is, That they were ten persons of learning
and approved integrity, free from ail worldly occupations, and
disengaged from all civil affairs, who were maintained and
hired by the public, that they might always Tesoitjlrsf to the
synagogue, that whosoever should come in, ntight find tenjjer-
sons there ; which number at least the Jews thought necessary
to make a congregation. They assign them otherjmictions, but
what they say concerning them is not to be relied upon as cer-
tain. When there Avere ten such persons in a town or city,
they called it a great city, and here they might build a syna-
(fogue. As for other places, it was sulHcient if there were the
like number of persons of a mature age and free condition.
These synagogues were erected upon the highest part of the
town. After a synagogue was built, or some house set apart
for this use, it was consecrated by prayer, without much cere-
mony or formality. The which the Jcavs, who were in other
respects superstitious enough, undoubtedly did, that they
might not imitate the vain ceremonies used by the heathens
at the dedication of their temples and chapels. When a
synagogue had l>een thus consecrated, it was looked upon
as a sacred place, and particular care Avas tiiken not to j)ro-
fane it. It would be too long to mention all their precautions

<= lj;iiat. ad Polyc. ad Trail. " Levit. xxiii.3, 4. Deut. xxxi. 11,12.

Psal. Ixxiv. t, S. *= Acts xv. 21. ' Or Balelnim, see Dr. Pridoaiix Con-

nect, p. i. I). 6. under the year 444. -' Li2;htfoot, llluMiferd, Vitringa.

THE NEW TESTAII^ENT. g3

in this rospcct, and tliercfore Ave shall only observe this one,
that it was unlawful to speak a word in the synarfoijne^ ; to
which our Saviour seems to alhide, Mattli. xii. f3f>.

There might be several synarfogves in the same city, and
even in one quarter of it. Philo, for instance, says, there
were several in every district of the city of Alexandria*.
And it appears from the Acts of the Apostles', that there was
more than one at Damascus. The Jews tell us there were
four hundred and eighty in Jerusalem, but so vast a number
hath very much the air of a fable, or at least it is a very grand
exaggeration ^ It is however true, that there were a great
many in this large and famous city, since we find St. Luke
mentioned those of the Libertines, Cyrenians, Alexandrians,
Cilicians, and Asiaticks^ Some authors do indeed fancy that
these were but one and the same sipiagofjne, where the people
of these several countries were wont to assemble ; but it is
much more natural to understand this of so many different
Kpiatjogues, as the construction of the words necessarily
requires, since it is well known otherwise, that there were a
great many in Jerusalem. The most famous synnfforine the
Jews ever had, was the great sifnaf/of/ne of Alexandria, of
which the Rabbins say, that he ivho hath not seen it, hath not
seen the c/lory of Israel.

The chief things belonging to a synufjogne, were, 1. The
ark or chest, wherein lay the book of the law, that is, the Pen-
tateuch, ox Jive books of Moses. This chest avos made after
the model of the ark of the covenant, and always placed in
that part of the synagogue Avhich looked tOAvards the holy
land, if the synagogue Avas out of it ; but if it Avas Avithin it,
then the chest Avas placed toAvards Jerusalem ; and if the syna-
gogue stood in this city, the chest was set towards the Holy
of Holies. Out of this ark it AAas they took, Avith a great deal
of ceremony, and before the Avhole congregation, the book of
the law, Avhen they Avere to read it. The Avritings of the pro-
phets AA ere not laid therein. Before it, there Avas a vail repre-
senting the vail Avhich sep.irated. the holy place from the
Holy of Holies. 2. The pulpit with a desk in the middle of
the synagogue, in Avhich stood up he, that Avas to read or
expound the laAV. 3. The seats or peivs whcrcm the people
sat to hear the laAv read and expounded. Of these some
Avere more honourable than others. The former Avere for
those Avho AAere called Elders, not so much upon account of

•' Buxtorf SynagDs;. Jiiil. c. 2. * Philo Lt-gaf. ad Caium. ' Actsix.2.
'' Or else they have expressed an uncertain large niinil)er, hy a rertain ; see
Dr. Prideaux, ubi supra. ' Acts vi. 9.

64 AN INTRODUCTION TO

their age, as of their gravity, prudence, and authority. These
Elders sat with their backs towards the f'orementioned chest,
and their faces towards tlie congregation, who looked towards
the ark. These seats of the Elders are those which are
called in the gospel the chipf seats^; and which Jesus
Christ ordered his disciples not to contend for, as the Phari-
sees did. It seems as if it may be inferred from St. James",
that the places Avhere the primitive Christians assembled
themselves, were like the Jewish synagogues, and had their
uppermost seats where the rich were placed in contempt of
the poor. The women did not sit among the men, but in a
kind of balcony or (jallery. 4. There were also fixed on the
Avails, or hung on the ceilings several lamps; especially on
the sabbath day, and other festivals, which served not only
for ornament, but to give light at the time of the evening ser-
vice. They Avere chiefly used at the feast of Dedication,
Avhich was instituted in remembrance of the repairing of the
temple, after it had been polluted by Autiochas. 5^ Lastly,
there were in the synagogue rooms or apartments, wherein the
utensils belonging to it Avere laid; as trumpets, horns % and
certain chests for keeping the alms.

To regulate and take care of all things belonging to the
synariogve service, there was appointed a councilor assemhli/
of grave and Avise persons, M^ell a ersed in the laAv, over Avhoiii
Avas set a president, whoAvas called the ruler ofthesynarjogue.
This name Avas sometime given to all the members of this
assembly; and accordingly we find the rulers of the synagogue,
inentioned in the New Testament, in the plural number p. It
is very proba]>le, that these are tlie same Avhich are stiled in
the sacred Avritings, the chiefs of the Jeics% the rulers, the
priests or elders, the governors, the overseers or bishops, the
fathers oi' the synagogues^ Their business Avas, 1. To order
and direct every thing belonging to the synagogue ; and, 2.
To teach the people. We shall hereafter give an account of
this last function of theirs.

The government Avhich they exercised in the synagogue,
consisted of these particulars. To punish the disobedient,
either by censures, excommunication, or other penalties, as
fines nm\. scourging; to take care of the alms, Avhich the
sacred AiTiters as Avell as the rabbins, call by the name of

™ Matlh.xiiii. 6. " James ii. 2, 3. ° With which aman

standing at the top of (he Synagogue, proclaimed the time of prayer, and the
hour when every festival begun. i' Afx^^a-vva.yuyoi Mark v. 22. &c.

Lukeviii.41. « Acts xxviii. 17. ' Matth. ix. IS. Mark v. 22.

A€ts xviii.8. iv. 5.

THE NEW TESTAMENT. G5

vighteonsness ^ The chief ruler, or one of the rulers, gave
leave to have the law read and expounded, and appointed
who should do it. Of this there is an example in tJie xiiith
chapter of the Acts of the Apostles, where it is said, that
Paul and Barna})as having entered into a synnffoffue at
Antioch, the rulers gave them leave to speak*. As for the
puiiishmeuts which they inflicted on offenders, the JeAvs have
reduced them to these three heads or degrees. 1. Private
reproof. When the chief ruler of the synagogue, or any
other of the directors, had admonisJied or rebuked a person
in private, that person was obliged to stay at home in a state
of humiliation, and not to appear in public for the space of
seven days, except in case of necessity. If at the end of
those days, the sinner shewed no sign of repentance, then,
2. he was cut off, or separated from society; that is, he
underwent that sort of excommunication, which they called
niddiii, or separation. While he lay under it, it m as unlaw-
ful for any to come within four cubits of him", during
the space of thirty days. At the end of which term, he was
restored by the officers of the synagogue, if he repented;
but if he did not, the excommunication lasted thirty days
longer. However the rulers of the synagogue were at
liberty to prolong or sliorten it, as they found occasion. But
it is to be observed, that this sort of excommunication did
not absolutely exclude the person, on whom the sentence of it
passed, from the synagogue. For it was lawful for him to go
into any synagogue provided he did not come within four
cubits of any one that was in it. 3. At length, if he per-
sisted in his rebellion, without repenting at all, they then pro-
ceeded to denounce against him the greater excommunication^
called by them anathema, whereby he was separated from
the assembly of the Israelites, and banished from the syna-
gogue. Jesus Christ did undoubtedly allude to these three
sorts of punishment ; in that discourse of his to his disciples,
which we find in the xviiith chapter of St. Matthew's gospel*.
Mention is likewise made in .St. John, of pnttinef out of the
synagogue ^'; whereby whether the greater or lesser excom- '
munication be meant, is not well known. But we may with- '^
out any scruple, understand it of both. There are also in
St. Paul's epistles several ti'aces of these three sorts of excom-
munication ^. It must be observed, that the Jews were

^ Psal. cjiii.9. 2 Cor. ix. 9. ' Vor. 15. " " Except his toifc j

^and children." Calmet Dissertat. on the several ways of punishing offender^. j^
" Ver. 15—18. ^ John ix. 22. xii. 42. xvi. 2. ^ Rom. xvi. 17.

I Cor. V. 1,2. 2 Cor. ii. 6, 7. 2 Thessal. iii. 10. Titus iii. 10. And 2d
Epistle of John, ver. 10.

66 AN INTRODUCTION TO

always very backward in excommunicating any famous
rabbi, or teacher, though his offence was great, unless ho
was actually guilty of idolatry. Which undoubtedly was
the reason why they never went about to excommunicate
our blessed Saviour Jesus Christ, though he was liable to
it, for condemning and opposing the doctrines and traditions
of the Scribes and Pharisees'^.

We shall not here give an account of the Jines, which the
guilty were sometimes wont to pay to redeem themselves
from scourging, because they are no where mentioned in
holy scripture. As for sconrginrj, some are of opinion, that
it M as a punishment not falling under the jurisdiction of the
rulers of the sipiuf/of/ne, but belonging to the civil courts,
which they take to be meant by the sjpiagoyues, where our
Saviour tells his disciples they m ould be scourged''. Others,
on the contrary, have fully and solidly proved from several
passages of scripture, that by the word synayorpies in the
place here quoted, we are to understand synagogues properly
so called ; besides, there are several other reasons to induce
one to believe that scourging Avas practised there. This
punishment was not reckoned so ignominous as excommuni-
cation, and it was sometimes inflicted even upon a rabbi, or
doctor. Very often people submitted to this discipline, not
so much by way of punishment for a fault they had com-
mitted, as by way of a f/eneral peuance. Such was the
scourging which the Jews gave one another on the great day
of expiation. As they were expressly conmianded in their
law not to give above forty stripes'^, the rabhins, for fear ol"
exceeding this number, had reduced it to tliirty-nine. This
limitation was fixed in St. Paul's time, since he tells us he
received five times of the Jews forty stripes save one"^ : and
also in that of Josephus, who likewise reduces the forty
stripes^ appointed by the law to thirty-nine.

The rulers of the synagogue Avere likewise bound to take
care of the poor. As the nature and constitution of things
is such, that among the several members of every society,
there will ahvays be some poor and indigent persons ; the
Divine Lavyivcr had in this particular, given directions
exceedingly becoming his infinite goodness, and tender
regard for his cv<iatures. And the synaijoyne hath ahvays
been so careful to execute the orders of the Almighty in tin's
respect, that u/ms-yiviny Avas ever accounted by the Je\^ ish
doctors', one of the most essential branches of their religion.

•^ Matth. xxiii. '' IVIatdi. \. 17. <= Deut. xxv. 3. " 2 Cor. xi. 24.

' Josepli. AiiCiq. 1. iv. c. 8 ' Maiinon. Hilk. Zadak. c 10.

THE NEW TESTAMENT. 67

Accordingly, there Avcre in every synagogue two trecmiry
chests, one for poor strangers, and the other for their own
poor. Those that were charitably inclined, put their alms in
these chests at their coming into the synagogue to pray.
Upon extraordinary occasions, they sometimes made public
collections ; in which cases, the rulers of the synagogue
ordered the person, whose business it was to collect "the
aims, to ask every body for their charity. And as this was
done on the sabbath day, when it was not lawful for a Jew
either to give or- receive money ; therefore every one pro-
mised such a sum, which they acordingly brought the next
day. This custom of not touching money on the sabbath
day, was of a long standino; among the Jews, since we find
it expressly mentioned by Philo^: the Avhich may help us
to discover the true meaning of this command of the Apostles
to the church of Corinth: Upo7i the first day of the xceek^
let every one of yon lay by Mm in store as God hath pros-
pered him^. For it is probable, that the Corinthians did
still observe the sabbath. Every sabbath day in the even-
ing*, three collectors gatliered the abns, and distributed
them the same evening- to the poor, to defray their expences
for the week last past. Though these collectors had a great
deal of power and authority, they depended however upon
the ruler or council of the synagogue, who, together with
the governor, or chief magistrate of one of the cities of
Judea, had the absolute disposal of the alms. If the magis-
trate happened to be a heathen, then the management of
them was left, either to the council of the synagogue, or the
chief ruler, Mdio acted for the body.

This may serve to give us a notion of the manner hoAV
alms used at first to be distributed in the Christian church.
The charity of the primitive Christians was so very conspicu-
ous, that Julian the apostate proposes it as a pattern to his
own subjects. " What a shame is it, says he, that we should
" take no care of our poor, when the Jews suffer no beggars'
" among them; and the Galileans, (i. e. the Christians,)
" impious as they are, maintain their own poor, and even
*' oursV We may infer from several places in St. Paul's
epistles, that he had the management of the alms of several
churches, and that there were collectors under him for that

e Philo Les;at. ad Caiiun. " 1 Cor. xvi. 2. * After sun-set,

I suppose, when the next day began, accordinsj to the Jewish reckoning,
(/. c. from one evening to another) and so this might be said to be done the
next day, as is said above. ' Deut. xv. 7— 11. ^ Sozora. Hist.

Ecdes. 1. V. c. 16.

F 2

68 AN INTRODUCTION TO

purpose. Justin Martyr gives us pretty near the same
account of this matter in his time, in his second apology^.

Let us now proceed to the other office belonging to the
rulers of the sijnarfogue ; which was to teach the people.
This they <lid sometimes by way of dispute and conference ;
by questions and ansivers; or else by continued discourses,
like sermons. All these different ways of teaching they
called by the general name of searching"' ; the discourse
they stiled a search or inquisition'^; and him that made it a
searcher"; from a Hebrew word^, which properly signifies
to dive into the sublime, profound, mystical, allegorical, and
prophetical senses of holy scripture. In which sense (as we
have observed on that place, and in the preface of the epistle
to the Hebrews) St. Paul asks the Corinthians *J, where is
the PROFOUND SEARCHER oj" this xiorld? It is evident from
the epistles of St. Paul, and especially from that to the Hebrews,
that the apostle sometimes followed this mystical method of
explaining scripture. It may also be inferred from several
passages of St. John's gospel, that our Saviour himself seems
to give in to that way.

There were several places set apart for these searches, or
expositio7is. Sometimes they were done in private Uouses.
For there was no Jew of any learning or fashion, but what
had in the upper part of his house % one or more rooms,
where he m as wont, at certain times to retire, either to pray,
or to meditate, or to discourse upon some subject relating to
the law. Several instances of persons retiring on the house top
to exercise themselves in works of piety and devotion, are
frequently to be met with in the sacred u-ritings^. The
windows of these apartments were to look towards Jerusalem,
in imitation of Daniel vi. 10. But generally these exercises
and debates were transacted in the schools, academies, or
houses of searching, which were adjoining to every famous
synagogue, and were sometimes also named synagogues. In
these were the disciples of the wise brought up and instructed,
in order to be qualified for rabbies or doctors. Lastly, the
explanations of scripture, and particularly the sermo7ts, were

' Just. Mart. apol. 2. p. m. 99. *" J^")*7 Darascli. " ^")") Derascli.

" Tti/Tn Daracban. p Darasch, already set down. "^ I Cor. i. 20.

a-vQy)TriTv)i. '' They are called in Latin Cte.nacula. If was in one of

them that our Saviour celebrated liiji la?t passover. And in a like place where
the Apostles assembled together, when the Holy Ghost came down upon thent.
" 1 Kins'* J^vii. 19. Dan. vi. 10. Acts i. 13. x. 9. x\. 8. Tve^or,
or upper room, is called by the Latins Ca:naculum. In one of these our
Saviour celebrated the passover, and the IJolt/ 0/ios/ descended on the Apostles.

THE NEW TESTAMENT. m

reheai'sed in the synagogue itself, on the sabbath days and
other festivals.

In the ancient synngogne, as it was at first settled and
established by Ezra, the priests and Levites made those dis-
courses, only with a design to facilitate the understanding of
the teyt of the sacred writings'. In our Saviour's time, the
duty of preaching-, and of giving others leave to do so",
belonged to the rulers of the synagogue. This manifestly
appears from the Acts of the Apostles;" wherein we are told,
that the rulers of the synagogue gave the Apostles leave to
speak''. It is very probable, tliat whenever Jesus Christ
preached in the synagogues, it Mas not without the permis-
sion of the president or chief ruler, though it be not expressly
said so in the gospel, without doubt, because it was a known
custom. What indeed may seem strange, is, that the Jews
should suffer Jesus Christ, or his disciples, to preach in their
synagogues. But our wonder will cease, if we do but con-
sider, I. That they were Jcms, and strict observers of the
law. 2. That they were well versed in the law, and even
were Rabbins, or Doctors, Tliat Jesus Christ was so, is
unquestionably certain, since he is frequently called Rahbi
by his disciples, and even by the Jcavs themselvesy: now it
was unlawful for them to give this title to any one, but what
had been admitted to that honourable degree by the imposi-
tion of hands. The same thing may be affirmed of St. Paul,
and even of some of the other Apostles. At least we find
Barnabas, Simeon, Lucius, and Manaen, stiletl Doctors in the
Acts^ The same is fiuther evident from this one circum-
stance, recorded in the holy scriptures. That the Apostles sot
dow?i when they came into the synagogues ^ For several
learned authors have observed, that the word to sit down in
these places, doth signify to sit among those who were wont
to teach or preach. And the rulers of tlie synagogue undoubt-
edly supposed that the Apostles, as they sat in those places
were come with a design to teach the people. 3. But sup-
posing that they had not been Doctoi-s; yet they might have
claimed this privilege, as persons of gravity, learning, and
unblameable conversation, such as they were in the judg-
ment even of their very enemies. For we are told, that not
only the Doctors, but also the sons, or disciples of the wist'^
that is, the young student, and such as stood candidates for

• Neheni. viii. 2 — 6. " Philo. de. vit. Contcmplat. p. G91. " Arts xiii. 15.
y Matlh. xxvi. 25, 49. Mark ix. 5. John i. 38. ' Acts xiii. 1.

^t^ua-y.aXot. » Malth. xxvi. 55. Acts xiii. 14. ICoi. xiv. 3.

70 AN INTRODUCTION TO

the degree of Rabbi or Doctor ; and even some of the com-
mon people, if duly qualified for it, v. ere alloM ed to teach
in the synagogues. It \vas but common prudence therefore
in the Jews, to let Jesus Christ, and his Apostles, preach in
these asseuiblies of theirs, for fear of provoking- the people,
wlio had a great respect and veneration for them, and to rest
satisfied with hindering- them, as much as possible, from
spreading- and publishing- their doctrine in other places. It
is evident from the New Testanient, and ecclesiastical history,
th-at the sermons and discourses spoken by the primitice Chris^
tians in their assemblies, were regulated much after the
same manner, as those that were delivered in the ancient
synagocfne of the Jcm's. There were also in every synagogue
several ministers, w ho had difierent employments assigned
them: 1. One called sheliach zibbor, or the messeifr/er or angel
of the sgnagogne, i>taiid'ing before the ark or chest wherein
the scriptures were kept, repeated the prayer cadisch before
and after the reading- of the law. This was to be a person
very eminent for his learning- and virtue. Sometimes indeed
the chief ruler, or one of the elders of the syuajgogue, repeat-
ed this prayer, but most commonly the sheliach zibbor did it.
And hence it is, that the bishops of the seven churches of
Asia, are in the Revelations called thcaitgels of those churches,
because what the sheliach zibbor did in the synagogue, that
the bishop did in the church of Christ. 2. Another officer,
who was called the minister of the sifnagogne, from the pulpit
gave the Levites notice when they were to sovuul the trum-
pet'^. This minister read sometimes the law; though at first
there was no particular person set apart for the doing- it; for,
excepting- Avomen, any one that was but qualified for it, au<l
pitched upon I)}' the ruler of the synagogue, might do it. It
is commonly suj)posed, that the deacons, appointed among the
primitive Christian.':, of whom nu-ntion is made in the epistles
of St. Paul, were in imitation of these ministers oj' the syna-
gogv.e. But it is to be observed, that these deacons are very
different from those of w horn we have an account in the Ctii
chapter of the Acts, and Avhich answ ered to the collectors of
the alms, spoken of before. Besides these two ministers,
there was another of an inferior degree, called chasan, that is,
the guardian, or heper. His business Mas to take tiie book of
the law out of the chest wherein it was kept; to give it (he
person that was appointed to read; to take it of him after he
had done, and to lay it up in the chest agaiir. lie was like-

^ See h1)0vc, y. Gl, note ",

THE NEW TESTAMENT. 71

wise to call out him that was pitched upon by the ruler of the
synagog'ue to read the lesson out of the law, or the prophets,
to stand by and overlook him whilst he did it, and to set
him right, when he read amiss. He blowed also the trumpet
upon some particular occasions, as to give notice of the sab-
hath, of the beginning of the 7tero -fjear, to publish an excom-^
niimication, and the like. This minister was moreover to let
the people know Avhen they should say amen, after the prayer
which the anr/el of the synagogue repeated before and after
the reading- of the law. Lastly, his business was to take care
of the synagogue, to shut and open the doors of it, to sweep
and keep it clean ; he had the charge of the utensils belong-
ing- to it, fastened the vail before the ark or chest wherein the
law was kept, and took it off, when there was occasion. This
otlice was very much like that of a church-warden (or rather
church-clerk) among- us.

Several learned men are of opinion, and it is indeed very
probable, that the rfovernment and service in the Christian
church were first taken from those of the synagorfue. Several
instances of this agreement between them are to be met with
in the New Testament. But we must not expect to find an
exact resemblance between them, either for want of ancieni
monuments, or because the same officers both of the church
and siinagogue, had more than one name, Avhich often occa-
sions a great deal of pei*plexity and obscurity in these mat-
ters; or else, because they Avere confounded, when their
offices or employments had any relation one to another.

The times of the synagogue service were three times a day ;
viz. in the morning, in the afternoon, and at night ^. But
though this service was performed every day, yet there were
three days in the week that were more solemn than the rest,
and on which they thought themselves more indispensibly
obliged to appear in the synagogue ; namely, Mondays,
Thursdays, and Saturdays, the most solemn of all. As more
sacrifices than ordinary were offered on the sabbath day,
and other festivals, they were wont to have prayers Jour
times upon those days. We shall give an account only of
the morning service of the synagogue, without entering into
the particulars of */m^ which was performed in the evening ;

<= In the morning at the time of the morning sacrifice, in the evening al <he
time of the evening sacrifice, and at the beginning of the. night, because till
then the evening sacrifice was still left burning upon the altar. Dr. Pricleaux
Conn. p. i. b. G, under the year t4t. Sect. 3, concerning the time of the syna-
gogue service.

I 4

72 AN JNTRODUeTION TO

because they wexe both pretty raucli alike, and besides, the
latter Mas attended with less solemnity than the former.

Before the beginning- of the public praifeis by the angel of
the s^!naf;ocpfp,the people repeated several privaleones, which
were of considerable length. These consisted of nineteen
prayers; the ^rs( of which contained praises lo Cod: in the
second they confessed their sins, and beg-ged pardon for them;
tlie tidrd contained thaiiksgivings and petitions, for all the
Avants and necessities of this life, as well spiritna! as temporal,.
&c. ''. These nineteen prayers Mere not hoM ever said all at
length on the sabbath day, and other festivals; and even on
common days, several repealed only a sunmiary of them.
When these prayers m ere ended, the minister sf.audinfj up,
began the public prayers, the people likewise standimf, and
hoivinf/ the knee and body, (as did also the minister,) from
time to time, at the rehearsing of some particular passages.
They had also then their heads covered w ith a vail. Their
service began and ended with the prayer Cadiscli, w hich the
JoM's generally joined at the end of ail their prayers; it was
composed in these terms, m hich come very near those of the
Lord's Pray er : Halloiced he his f jreat Manie in the world,
which he has created accordi)!(/ to his f/ood pleasure, and maif
his Kingdom, he estahlished. May we hehold his redemption,
spring up and flourish. Maij his Messiah suddenhj appear
in our dags, and in the days of all the house of Israel, to
deliver his people. Prayers being* ended, the minister or
Chasan, before mentioned, took out of the chest the book of
the laM ; wherenpon the whole congregation shouted, and
expressed a great deal of joy and satisfaction. This book
consisted of several large volumes, or ?-olls of vellnni,
stitched or glued very neatly together, and fastened at one
end to sticks yery nicely turned^. As the whole Pentateuch,
that is, the^?;e hooks of Moses, could not possibly be read
over at once in one of their assemblies, the Jcm s divided it
in sever;d large sections, Avhich they called Paraschahs ;
one of Avhich being read every sablnilh day, the M'hole Pen-
tateuch was by this means read over once every year'.

'' You inay see all t'nese prayers at length in Dr. Prideaux, ubi supra.

® As all books formerly were.

' Their manner of reading the laio, was as followetli. " The \^llolelaT^,
" orfive bocjks of Moses, being divided into as niany sections, or lesions, as
" there are weeks in tlieir year, (has Iiatli been shewn) on Monday they began
'' witii that which was pr»i>or for that week, and read it half way tiirengh
" and on Thursday proceeded to read the remainder; and on Saturday,
" which was their solemn sabbath, they did read all over again, from tin;
" beginning to the end of tlic said lesson or section ; and this both morning.

THE NEW TESTAMENT. 78

They beg-an it on the sabbath next after the feast of taber-
7iacles. It was divided mio fifty-three ox fifty-fonr sections^,
and each section was again sub-divided into seven parts for so
many readers. The book being- opened or mther unfolded,
he that was to read, rehearsed some sliort prayers over it,
which the people joined in, by M'ay of responses. After
which he that was appointed to read first, began the section
for that day. There were commonly seiien readers each
sabbath. Every Israelite had the privilege of renditiff,
except women, slaves, and others that were deemed unfit
for it. They commonly however pitched upon a Priest, a
Levite, a Doctor, or person of distinction among the people,
sooner than on any of the vulgar, who were not permitted to
read till the others had done''. When the last reader had
made an end of reading, he folded the book, and gave it
the Chasiin, or Minister, who put itagain into the chest. After
which followed some thanksgivings or doxologies, which
ended with the prayer Cadisch. The person that read, did
it standing; but the audience either stood up, or sat down
as they thought fit.

After the reading of the law, followed that of the prophets^
before which they rehearsed some passage out of the writ-
tings of Moses. On Mondays and Thursdays they read only
the lau-, but on the sabbath, as also on /«j*^ day s mu\ festivals,
they read the prophets, and that in the morniny only; for
in the afternoon they constantly read nothing- else but the
law. The Jews did not reckon among- theprophetieal tcrit-
inys the moral books of the holy scripture, otherwise called
the Hayioyrapha, as the book of Job, the Psalms, ProverJ)s,
Ecclesiastes, and the Song- of Solomon; which were read in
their synagogues only upon particidar occasions. Neither
did they rank among- the prophets, the books of Ruth,

" and evening;. On the week days they did read it only in the morning, but
" on the sabbath they did read it in the evening, as well as in the morniuj;
*' for the sake of labourers and artifieers, who could not leave their work to
" attend the synagogues on the weekdays, that so all might hear, twice every
" week, the whole section or lesson of that week read unto them." Dr.
Prideaux Connect, p. i. b. 6. under the year 444.

s The Jewish year being lunar, they had near 54 weeks in it. See Leus-
den's Preface to his Hebrew Bible, sect. I.

" A Pnesf was called out first, and next a Levite, if any of these orders
■were present in (he congregation, and after that any other Israelite, till they
made up in all the number of seven. And hence it was accidentally, that^ every
section of the law was divided into seven lesser sections, for the sake of these
seven readers. And in some Hebrew bibles these lesser sections are marked in
the margin ; the first with the word Cohen, i.e. the Priest; the second with
the word Levi, \.e. the Levite; the third with the word Shclishi,i. c. i\\c
third, &c. Dr. Prideaux, ubi supra.

74 AN INTRODUCTION TO

Hester, Ezra, Nehemiah, nor even that of Daniel", thou<»li
they read some portions out of tlie four^r*^ on their solemn
days. As for the Psalms of David, the greatest part of the
prayers and thanksgivings that were used in the synagogue
being- taken from thence, they dispensed witli reading some
passages extracted out of them. What they meant there-
fore by the prophets, was, the books of Joshua, Judges,
Samuel, Kings, and Chronicles: These they supposed to
have been Avritten by prophets, and gave them tlie name of
the former prophets. 2. In the second class they placed
Isaiah, Jeremiah, and Ezekiel, with the twelve lesser pro-
phets; all these they call the latter prophets. It is inaeed
amazing how Daniel came to be excluded from among the
prophets, since there is no one book more prophetical in the
whole Bible. Perhaps because it was not read in the syna-
gogue, as being- too hard to be understood by the people, it
came by that means insensibly not to be placed among the
prophets. However it be, by the laic and the prophets,
mentioned in the New Testament i^, we are to understand the
five books of Moses, and the prophetical writings as here set
down, though the Psalms seemed to be included in that
division^. The same ceremonies before and after the reading-
of the prophets were used, as at the reading of the law,
except that there were some additional thanksgivings then
repeated. The prophetical writings were not read over from
one end to another; but such parts of them were picked out,
as had a relation to what was read before out of the lair.
To read the prophets, there was a particular person appointed
different from him that had read the larc ; and sometimes
young men that were under age, were admitted to do it.

After the Hebrew language ceased to be the mother tongue
of the Jews, the holy scriptures were from that time for« ard
interpreted in their synagogues either in Greek or Chaldee;
which afterwards gave rise to the Chaldee paraphrases now
extant'". Some are of opinion, that this custom Avas esta-

' And that for this reason ; because, says Maimonidos. every thiiij; that Da-
niel wrote, was not revealed to him when he was awake, and iiad the use ol
his reason, but in the ni2;Ut only, and in obscure dreams. Or, according to
others, because he lived more like a courtier than a prophet. All these are
certainly very insignificant arguments.

•^ Matth. V. 17. vii. 12. xi. IS. xxii. 40. Acts xxvi. 22.

' Luke xxiv. 25, 27, 41. Tliis last verse ruus according to tlie Jewish divi-
sion of tlie holy Scripture into three parts: ,411 things ntuvt be fuljillcfl tchich
arc wrillcn in the law, and in the ptophets, and in the Psalms, t)C. Where by
the psahns is meant the thiid part called Uagiographa.

'" Sucli arc those of Onkelos, Jonathan, &c.

THE NEW TESTAMENT. 75

blislied by Ezra; others on the contrary, fix the beginning"
of it to the time of the Maccabees; which last is the most
probable. This way of iiiterpretin"" scripture was per-
formed in tlie following- manner: The minister, (or any
other person that was appointed to read) read one verse
in the original Hebrew, if it was out of the law; and
three verses together, when it was out of the prophets; then
stopt to let the interpreter speak; who standing near him,
rendered the whole in the vidgar tongue". This interpreter
was reckoned by the Jews less honourable than the reader,
undoubtedly out of respect to the orif/inal text. And even
very young persons were admitted to this office, where
nothing m as wanting- but a good mtanory °, Here we
must observe, that there were several places of scripture
which it was not lawful to interpret ; as the incest of
ReubenP, of Thamari, and Amnion, the blessing Mhich used
to be given by the Priesf^; and the latter part of the history
of the (foldeu calf^; which last was omitted for fear of creat-
ing in the people' an ill opinion of Aaron. And this no doubt
was the reason why Josephus hath made no mention at all of
the golden calf'. St. Paul in his first epistle to the Corinthians*,
alludes to this custom of interpreting the scriptures in the
synagogue, as we have observed on that place. The reading
of the prophets, according to the Rabbins, was closed with
the Priest's blessing- ; after which the congregation was dis-
missed, imless somebody Avas to preach.

The afternoon service consisted, 1. in singing the eiohfy-
fourth psalm, from the fifth verse to the end, and all the
hundred and forty-fifth. During which the SheUach Zihhor,
or angel of the synagogue, stood up, while all the pcoj)le sat
down. 2. In rehearsing the prayer Cadi.^ch. 3. In saying-
first in a low voice, and afterwards aloud, one of the pmyers
that had been said in the morning, with several other prayers
and thanksgivings. 4. They concluded the service with the
prayer Cadisch. The evening service was almost the same.

° Dr. Prideaux gives us the same account of this matter, tibi supra. But
according to Lamy, the reader softly whispered in the interpreter's oars, what
he said, and this interpreter repeated aloud what had been thus whisiK-red to
him.

° Dr. Prideaux is not of the same opinion, — for, saith he, " learning and
" skill in both languages (Heb. and Chald.) being requisite, when they found
" a man fit for that office they retained him by a salary, and admitted hiui as
" a standing minister of the synagogue." ibid.

P Gen. xxxv. 22. " xxxviii. 16. '■ Num. vi.23— 26, ^ Exod. xxxii. 21—25.
* 1 Cor. xiv.

7G AN INTRODUCTION TO

One of the principal ceremonies perfonned in the syna-
gogue was circumcision ; though it was also done sometimes
in private houses.

OF HOLY PLACES.

Having dwelt longer upon the holt/ places of the .Jews
than was at first intended, we shall endeavour to be as concise
as possible in other matters, without omitting however any
one thing essential or necessary to our present design.

We may very properly set the kincfs of the Jews at the head
Of the kings of tliose pcrsons they Tcckoncd /io/?/. The common-
wealth of Israel was at first a theocracy, that is,
governed by God ; he Avas the ruler of it in a more especial
manner than of the rest of the universe ^ He had regulated
the government thereof, given it laws, and prescribed what
rewards and punishments should be dispensed therein. The
judf/es, by whom it was governed for a considerable time,
held their power and authority immediately from him. Now
what can a king do more than this? The ark of the covenant,
with the cJiernhims that stood over the mercy seat, were the
throne of this glorious monarch. God therefore being the
chief and immediate governor of the Israelites, whenever they
committed idolatry, they not only offended against their maker
and preserver, but also incurred the guilt of high treason, as
acting against their lawful sovereign: Avhich undoubtedly
was the chief reason why their magistrates were ordered to
punish every idolater with death. The Israelites perceiving
Samuel was broken Avith age, and moreover being disgusted
at the administration of his sons, had the boldness to require a
king like other nations ''. Which request being granted them
their government became monarchical and even absolute:
whereas before, under Moses and the Judges, it was limited.
Saul, their first king, wore for the badges of his regal autho-
rity a crown or dindem, and a bracelet on his arm. We may
frame some idea of these royal ensiyns used by the kings of
theJcMs, from the insults of the soldiers over our Saviour
Jesus Christ, when they treated him as a mock-king'.

" Isaiah xliv. 6. Psalm Ixxxiv. 4. * 1 Saui. viii. & .\ii. cUai).

" Matth. xxvii. 28, 29.

THE NEW TESTAMENT. 77

Though the administration of the Jewish g-overnment was
in the hand ofking-s, yet God was looked upon as the supreme
director of it, whilst the kingdom remained elective, as under
Saul and David ; but when it once became hereditary under
Solomon, the «-overnment was entirely managed by the kings.
Notwithstanding this alteration, God was still reckoned tlie
king of Israel * ; for which reason Jerusalem was stiled the
city ofthef/reat khiff^. And the Jews, even when they were
in subjection to their kings and the Roman emperors, valued
themselves upon having had God for their king; and it was
undoubtedly upon the account of this privilege they told
Jesus Christ, that they never were in hondnr/eto any man\
It was unlawful sfor them to chuse any one* for their kino-,
unless he was an Israelite, or, at least, an Idumtean ; those
being looked upon by the Jews as their brethren ; and there-
fore the Herods, though Idumseans by extraction, were admit-
ted to the regal dignity. But a woman was absolutely
excluded from the throne. So that Athaliah's reio-n was a
downright usurpation, and she was deservedly put to death
for it. We find Asa commended in holy scripture for haviuo-
removed Maachah his mother from being queen ^, Avhen she
had invaded the government. There is but one instance of a
queen's reigning over Israel, viz. Alexandra the daughter of
Jannoeus; but she cannot so properly be said to have ruled as
the Pharisees, to whom she left the whole administration of
affairs.

Anointing was a ceremony that also accompanied the coro-
nation of the kings of Israel^, and therefore they are fre-
quently named in scripture the anointed^. What sort of oil,
was used on this occasion, is not agreed among the Rabbins.
Some asserting that it was the oil of holy ointment^ which
was made for the anointing of the Priests. Others, on the
contrary, maintaining that it was a particular kind of holy
q'\\ made on purpose''. This ceremony was performed either
by a prophet or the high-priest. One may see at length in
the sacred writings the several duties incumbent on the kings
of Israel', and the abuses they made of their power. Among
the duties prescribed to them, there is this very remarkable
one, That as soon as they were settled upon the throne, they
were to write with their own hand a copy of the book of the

• lloseaxiii. 10. Zephaniah iii. 15. * Matth. v. 35. ' John viii.33.

<■! Kings XV. 13. s 1 Sam. x. 1. xvi. 13. I Kings i. 3J. xix. 16.

"2 Sam. i. 14.21. Psalm cv. 15. 1 Sam. xxiv. 6. 'Exod. xxx. 25.

•^ Psalm Ixxxix. 20. ' Deut. xvii. 16—20. 1 Sam. viii. U— 17. , See

Maimonides Tract. Melakim. . ^-j-i. •

78 AN INTRODUCTION TO

law, wliicli tliey were to cany about witli them, anil read
therein all the days of their life, that they mif/ht learn to fear
the Lord"^, and have the divine laws constantly before their
eyes, as models of those which they prescribed to their sub-
jects. Hereby God gave them to understand, that they were
not to look upon themselves as independent, and that their
laws were subordinate to his; for when he appointed and
set them up, he still reserved the supreme authority to
himself.

The last thing we are to take notice of concerning the kings
of Israel, is. That, according- to the Rabbins, they were
obliged to read publicly every seventh year at the feast of
tabernacles, some passages out of Deuteronomy, in that part
of the temple which was called the court of the women.
This custom they ground upon Deuteronomy xxxi. 10 — 13.
though there is no mention at all made of a king in that
place.

There were three orders of holy persons tliat conunonly
ofihe high ministered in the tabernacle, and afterwards in the
'"'^^" temple, the hir/h-priest, the priest, and the Lerites.

The hif/h~priest was otherwise called" the pi-iest hy May of
eminence, and sometimes the head or chief of the high-priests,
because the name of hiyh-priesfs was g'iven to the heads of the
sacerdotal families or courses. He was the greatest person in
the state next the king ; and was not only above the rest of
the holy persons, but Avas also deemed equal to the whole
body of the people of Israel, because he represented it. His
business was to perform the most sacred parts of the divine ser-
vice, as will be shewn hereafter. He was likewise commonly
president of the Sanhedrim ; but it doth not seem to have been
absolutely necessary that it should be a high-priest who should
preside over that body, and whenever one was chose to fill
up that post, a greater regard was had to his personal quali-
fications, than to his ofiice. Though the high-priesthood was
elective, yet it was annexed to the fiimily of Aaron", who
was the first that Avas invested with this dignity. From Aaron
it descended to Elcazar his eldest son, antl afterwards to
Ithamar his second; after whose decease it returned again
into the family of Eleazar by Zadock, and remained in it till
the Babylonisli captivity. Before Avhich, as is commonly sup-
posed, there Avere thirty hiyh-priests successively, and from
thence to the destruction of Jerusalem sixty, according to the
computation of JosephusP.

'" Dcut. xvii. 19. " Exod, xxix. 30. Neliem. vii. 65. " Numb. iii. 10.

P Joseph. Antiq. xv. 8.

THE NEW TESATMENT. 79

Under tlie Jirst-temple the liiivh-priest was elected by the
otlier priests, or else by an assembly partly consisting of priests.
But under the second temple they were frequently chosen by
the kings. According to the law, they had their office for life.
But this custom was very ill observed, especially about the
time of our Saviour's birth, when the dignity and authority
of the high-priest dwindled almost to nothing ; that is, when
it came to be purchased for money, or given without discretion
and judgment, accordin«- to the caprice of those that had the
supreme power in their hands, or else to those that had the
people on their side; by which means worthless men happened
to be promoted to this honourable dignity; or else raw, unex-
perienced, and ignorant persons, and sometimes even those
that were not of the sacerdotal race. While the tabernacle
and first temple were standing, these four ceremonies were
observed at the consecration of the high-priest. I. He was
washed or purified with water "i. II. They put on him the
priestly garments. Now besides those that lie had in common
with the rest of the priests, these four were peculiar to him.

1. The coat or robe of the ephod, which was made of blue
wool, and on the hem of which were seventy-two golden bells
separated from one another by as many artificial powe^rawa^e*.

2. The ephod, which is called in Latin superhnmerale, because
it was fastened upon the shoulders. This was like a waist-
coat Avithout sleeves, the hinder part of which reached down
to the heels, and the fore part came only a little below the
stomach. The ground of it was fine twisted linen, worked
with gold and purple, after the Phrygian fashion \ To each
of the shoulder-straps of this ephod*, was fastened a precious
stone (an onyx or a Sardonian) in which were engraven the
names of the twelve tribes of Israeli 3. The liigh-priest
wore moreover upon his breast, a piece of cloth doubled, of
a span square*, which was termed the breast-plate, otherwise
the rationale or oracle. It Avas Avove and worked like the
ephod, and in it Avere set in sockets of gold, tic elve precious
stones, which had the names of the twelve patriarchs engraven
on them. The Urim and Thummim were also put in it. (The
former of these words signifies light ; and the latter truth,
or perfection.) These were consulted upon important occa-

•• See Exod. xxix, where you have an account of the priest's consecration.
•■ The Phrjigiansare supposed to have been the first inventcrs of embroidery.
* Exod. xxviii. 6, 7. Joseph. Antiq. 1. 3. chap. 8.

" tn that on the right shoulder were the names of the six eldest, and in tliat
on the left, those of the six youngest. Lamy, p. 101.
' Ivxod. xxviii. 15, &c.

00 AN mTRODUCTTON TO

sions, and especially in time of war''. The learned are not
agreed about thej'orm or Jiffvre of them, nor a1)0ut the manner
in which the oracle or answer was given by God, Avhen con-
sulted by the high-priest, nor even whether the Urim. and
Thnmmim had different uses^ There is no mention of this
oracle in scripture after the succession was settled on the
family of David, and the theocracy was ceased, because as
some pretend, it was by this God revealed his will, and gave
his orders to the Israelites, as their king^. The Urim and
Thnmmim did entirely cease under the second temple. 4. The
fourth ornament peculiar to the high-priest, was a plate of
gold, w liich he w ore upon his forehead, which was tied upon
the lower part of his tiara or mitre, with purple or blue rib-
bons. On it were engraved these two Hebrew words,
Kodesch lajehoi-a, th?it in, Holiness to the Lord, whereby was
denoted the holiness belonging to the high-priest. This plate
was also called the crotcn^. All these clothes and ornaments
the high-priest was obliged to have on, when he ministered
in the temple, but at other times he w ore the same clothes as
the rest of the priests. And this according to some learned
writers, was the reason why St. Paul knew not that Ananias
was the high-priest, when he appeared before him in the
Sanhedrim^

III. Another ceremony practised at the consecration of the
high-priest, was, anointing tcith oil^. The Rabbins tell us
that the holy oil, which Moses had made by God's direction %
having been lost during the captivity, they observed only
the other ceremonies, without anointing the high-priest
at all.

IV. The last ceremony performed at the consecration of
the high-priest, was a sacrifice, of which a full account may be
seen in Exodus '^, and Leviticus ^

The high-priest might execute the fiuictions of the other
priests whenever he pleased. Those that pecidiarly belonged
to him, were to make expiation for the people ; and to ask
counsel of God by the Urim and Thnmmim. This he did
standing in the sanctuary with his priestly garments on, and
his face turned toM ards the ark.

The high-priest being looked upon as the most sacred
person in the whole land of Israel, nothing was omitted that

" 1 Sam. xxviii, 6, xxx. 7, 8. '^ Concerning the TJrim and Thttmmim, see
Dr. Pridcaiix Conn. p. 1. book iii. under the year 334. ^ This is the opinion
of Dr. Spencer. ^ Exod. xxix. 6. and xxxix, 3. ^ Acts xxiii. 5.

•> Kxod. xxx. 30, &.C. The oil was poured upon the priest's fore-liead, and
this unction was made in the form of the letter \, Lamy, p. 160.

•^^ Exod. xxx. 22, Sic. ■' ILxod. xxix. 1, &c. ' Lcvit. viii. 14, <!tr.

THE NEW TESTAMENT. 81

could any way tend to procure him honour and reepeot. For,
1. as hath been already observed, he was to he of the J'amilnf
oj" Aaron, which this dignity was so firmly annexed to, and
so strictly entailed upon, that all the rest of the Israelites
were as much excluded from it, as if they had been perfect
stran|[^ers'. The law was so very strict in this particular,
that if any one out of another tribe presumed to execute the
office of high-priest, he was put to deatJi without mercy. 2. It
was necessary that he should be o fan honourable and creditable
family, and also that he should himself be without blemish^.
And therefore the officers of the sanhedrim were very exact
in enquiring- into the f/etiealof/y of every hig-h-priest and
examining his body^. When they found any one unqualified,
according to the law, they put on him a black garment, and
a vail of the same colour, and excluded him from the sanc-
tuary ; whereas they gave a Avhite garment to hini that was
found blameless, and every way duly qualified for it, and sent
him back to minister among his brethren. Some allusiou
seems to be made to this custom in the Revelation of St. Joiui' ;
3. As of all the legal pollutions none was greater than that
which was contracted by the touching of a dead body, the
high-priest was consequently commanded not to be at the
funeral even of his own father^. And tlierefore he never
broke off the divine service upon such an occasion, as the other
priests were obliged to do, wnen being upon duty, they heard
of the death of a near relation. Philo' expressly says, that
the high-priest was to put off all natural afiection, even for
father and mother, for children, brothers, &.c. whenever it
came in competition with the service of God. Jesus Christ
had undoubtedly an eye to these maxims, when he said to
the multitudes that followed him, Ifanjf man come to me,
and hate not his father and mother, and icije and children,
and brethren and sisters, he cannot be my disciple"^. The
high-priest was moreover forbidden to use those outward
marks oJ' sorrow, which were generally pi'actised among- the
Jews, as uncovering the head, and rending one's clothes".
But this prohibition must undoubtedly be restrained to the
high-priest's garments", and the times of mourning; since we
find in scripture p, that on other occasions they were wont
sometimes to rend their clothes, as m hen blasphemy, either

*" Num. iii. 10. ^ Levit. xxi. 18. »■ Ezra ii. 61, 62.

' Revelat. iii. 4, 5, 18. " Levit. xxi. 11. ' Piiilo di> Monarch, p. 639.

*" Luke xiv. 26. " Levit. xxi. 10. The Jews were wont in time of

affliction to uncover their heads, and put dust or ashes upon them.

° Philo de Monarch, p. 639. i" Matth. xxvi. 65. Mark xiv. 63.

da AN INTRODUCTION TO

real or pretended, was uttered in their preisence. 4. The
hig-h-pricst was ordered to abstain from wine and otiier strong-
liquors at the time of the celebration of divine serviced The
same injunction Avas also laid upon the rest of the priests.
To these particulars the Rab])ins have added several others,
which excluded men from the high-priesthood, but there is
very little certainty in all they have advanced upon this head.
5. The high-priest was not allowed to marry awidow, or a
divorced icoman, or even a virgin, of whose virtue there was
the least suspicion. According- to Philo% she was to be of
the sacerdotal race. As for the rest of the priests, they might
marry widows, and women of other famiIies^ If the high-
priest had contracted an unlawful marriage, he was obliged
either to divorce his wife, or quit the priesthood. His whole
family, in short, was to be of so inviolable a chastity, that if
any one of his daughters prostituted herself, she was burnt
alive.

When the high-priest had happened to pollute himself,
before the celebration of divitie service, there was a sort of a
vicar, named Siu/an, appointed to supply his place. We meet
with some footsteps of such an officer as this, in Jeremiah
lii. 4. He was also sometimes stiled high-priest, which gives
somelight toLukeiii.2. where we find Annas and Caiaphas
both honored with that title. This Sagan had the prece-
dence before all the other priests. He is thought to be the
same as the captain of the temple, mentioned in the New
Testament*.

There were also among- the priests, several degrees of dis-
or the tinction and subordination* 1. The Thalmudists, for
•"'""• instance, authorized by Deuter. xx. 2, 3, speak of a
priest of the camp, otherv, ise called the anointedj'or the wars,
whose business was to exhort the army to fight valiantly.
Some place him above the Saqan. 2. The priests were also
distinguished otherwise". Tliere were usually two. Called
Catholics, who were set apart to supply the Sagan's place,
when there was occasion. 3. Besides these, there were seven
that kept tlic keys of the conrt of the priests. 4. Others had
the superinfondency of times, places, offices, &c. Such a
regulation as this Avas absolutely necessary, for the main-
taining of order in a service of so great a leng;th, and so full
of variety.

1 Lev. X. 9. Sec Philo de Monarch, p. 637. ' Pliilo ile Monarch, p. 639.
» Lcvil. xxi. 7. Joseph. Antiq. 1. 3. 10. ' Acts v. 24. conip. with

2 Maccab, iii. 4. " Nchcin. xiii. 13.

THE NEW TESTAMENT. 83

The common priests were of the family of Eleazer, and
of Ithamar, the sons of Aaron. They were by David divided
into four and twenty courses, ov jamilies''; who performed
the divine service weekly by turns, and according to their
rank. That of Abia, mentioned Lukei. 5, was the eighths
But whereas at the return of the children of Israel, from the
Babylonish captivity, no more than Jhur of these courses
could be found; Ezra therefore % either to keep up the insti-
tution of David, or to follow his example, divided those /b?«'
courses into twent}f-fonr. The offices Avhich the course upon
duty was to perform every day, were appointed to the priests
by lot^; but on the solemn feasts, several courses joined in
the service. Each course had its father, head, or president,
who were also stiled high-priests; and this is the reason,
why in the gospel, we find the hiffh-priests so often men-
tioned.

The people of Israel were also divided into twenty-four
classes each of which had a head. One person out of each
of these classes, was appointed to attend upon the divine
service on the solemn feasts; and to be, as it were, the repre-
sentatives of the whole nation, because all the people could
not possibly be assembled in the court, nor be present at
the sacrifices. These were called the stationary men^.

The same precautions and ceremonies that were used in the
choice of a high-priest, were also observed in the election of
the common priests. We have already observed the difference
between their quality and habits, which were plainer than the
high-priest's, except when he entered into the Holy of Holies.
They might keep on their habits as long as they staid in the
temple, even after sacrificing was over; excepting the belt,
which they were not allowed by the law to wear, but only in
time of divine service; because it was made of linen and
woollen woven together*'.

The functions of the priests were of two sorts. Some were
daily perfoi'med, and consisted in general, 1. In offering- the
morning- and evening sacrifices''. On. the sabbath-day they
offered three. 2. In lighting the lamps. 3. In burning- the
incense. 4. In guarding the temple, properly so called, iind
5. In sounding the trumpet at the stated hours. These offices
were subdiviiled into several others, which were appointed

^ 1 Chron. xxiii. 6. ^ 1 Chron. xxiv. 10. * Ezra. ii. 36-30.

'^ Luke i. 9. '' Sec Cuna-us de Repul). Ileh. 1. ii. c. 12. "^ Lev. xix. 19.

" The tnorning sacrifice was od'ereA, as sooa us tlie day began to break; and
the evening one as soon as darkness began to overspread tlie earth;, Lsuny,
p. 147.

84 AN INTRODUCTION TO

unto the priests by lot, four times a day. The other functions
belonging- to the priests were not daily: they consisted, 1. In
judging of the leprosy, (which was a distemper that seems to
have been peculiar to the Jews) and of other legal unclean-
nesses. This last business was the most troublesome by far,
because of the numberless rules and restrictions that were to
be observed in it. They were not all indeed prescribed by
the law; but yet some of them were of a very ancient date.
It was undoubtedly upon their account, that St. Peter said%
The law teas a yoke, which neither they, nor their fathers^
loere able to hear. 2. In judging also of the thinc/s and
persons devoted to God, and to appoint the price of their
redemption. 3. In making; the woman that was suspected
of adultery drink the bitter water ^. 4. In striking off the
head of the heifer that was offered as an expiation for the
murder, the author of which was not known". 5. In setting-
the shew-hread on the golden table every sabbath-day, and
in eating the stale loaves. G. In burning the red heifer^,
the ashes of which being mixed with water, served to purify
those that had defiled themselves by touching a dead body.
To this, as some imagine, St. Paul alludes, when he speaks
of those that are baptized, that is washed for, or because of
the dead'. This mystical interpretation is agreeable to St.
Paul's method. He, in another placed alludes to this cere-
mony, which was most commonly performed by the high-
priest. 7. Lastly, the priest's business was to instruct the
people, to bring up the children of the Levites, and to
answer the doubts and scruples that might be raised about
any part of the law.

The Levites were so named because they were the posterity
The Levites. of Lovl, oue of the SOUS of Jacob. In point of dig-
nity, they Avere of a middle rank, between the priests and the
people. They were, properly speaking, the ministers and
assistants of the priests, during the whole divine serviced
At first, they were divided into three branches, according to
the number of tlie sons of Levi ; that is, the Gershonites, the
Kohathites, and the Merarites'"". Their business at the time
of their first institution, was to cairy the most holy place, the
ark, the tabernacle, with the boards and utensils belonging to
it; they did not enter then upon their office, till they were
thirty years o]<i"; but after the building of the temple, they
were admitted to serve at the age of twenty °. In process of

'^ Acts XV. 10. ' Numb. v. 15, &c. ^ Deal. xxi. 5. " Numb. xix.

M Cor. XV. a9. " Hob. ix. la. ' Numb. iv. 15. lCliron.xv.2.

»• Numb. ill. 17. " Numb. iv. 3. " Ezra iii. «. I Chroii. xxiii. 24,'27.

THE NEW TESTAMENT. 85

lime they were like the priests, divided into twenty-four
classes, over every one of which was set a head or president ;
and each of these classes was again subdivided into seven
others that were to attend every week upon the divine service
by turns. King- David assigned them other employments p.
To some he committed the care of the treasury and holy
vessels. Some he made door-keepers, nuisicians, ^-c. And
others were appointed officers and judges. After the building
of the temple 1, they kept the several apartments of it; and
their business was likewise to instruct the people. The manner
of their consecration was as follows"^; after they had been
purified with water, they were set apart for the service of Grod
by imposition of hands ; after which two young- bullocks were
sacrificed ; the one for a sin offering, and the other for a whole
burnt-sacrifice. Their clothes were made of linen, but some-
what different from those of the priests. They had under
them some persons called Nethinim, that is (jiven ; because
they were given to them as servants. Their business was
to carry the water and wood, and whatever else was wanted
in the temple. The Gibeonites were at first employed in
this drudgery^; as a punishment for the cheat they put upon
the children of Israel. These JSrethinim were always to be
strangers*, and according to the Rabbins, were never allowed
to marry one of the daughters of the Hebrews.

The Levites had forty-eight cities assigned them" ; but
thirteen of them belonged to the priests. The Jews tell us,
that all these cities were so many sanctuaries, or places ot
refuge for those that happened to kill any one unawares.
However, we find but six appointed in scripture for that
purpose ^. There was nothing certainly more becoming the
wisdom of God, than to chuse cities of refuge out of those
that belonged to the priests and Levites, who were to be the
dispensers of the divine mercy. This was very ill observed
by the priest and Levite, of whom we read in the gospel y :
who were so far from being inclined to pity an unhappy per-
son that might have chanced undesignedly to kill another,
that they would not vouchsafe so nuich as the least assistance
to a poor traveller, that had been beat and wounded . by
thieves to that degree, as to be left half dead ^ Besides it
would not have been at all^ proper, that a person guilty of
murder, even unawares, should have fled into a city inhabited

P 1 Cbroii. xxiii. 4 and 5, and xxvi. 20. 2 Chron. xix. 11. "2 Cliron.

"" Numb. viii. 6, 14. "^ Josh. ix. 23. ' UeiU. xxix. 11.

" Niinib. XXXV. 2, 3, 4, 5, 14. Josh. xxi. 4. '^ Deul. iv. 41. Josh. xxi. 17.
y Luke X. ' Ver. 30.

86 AN INTRODUCTION TO

by common people, because this would have set an ill
example; and some relation of the deceased might have been
found there, who would have aveno^ed his death. Moreover,
the cities of the Levites being- God's inheritance, they must
consequently have been inviolable sanctuaries. The niag-is-
trates and officers belonging to the land of Israel, took a
particular care to keep the roads that led to them very large,
and in good repair; as free as possible from any ditch or
rising ground that could any Avay retard the flight of the
murderer. When he was come to any one of them, the judges
proceeded to examine, whether the murder had been com-
mitted designedly, or not. If designedly, he Avas condemned
to die; but if by chance, he remained in sanctuary till the
death of the high-priest, when he was delivered. It appears
from scripture, that before these cities had the privilege of
sanctuary, the person guilty of manslaug-hter fled for refuge
to the altar ^

OF THE COURTS OF JUDICATURE AMONG
THE JEWS.

As the councils or courts of the Jews'* partly consisted of
priests and Levites, the /w<(r/es and officers belonging to them
may therefore very properly be ranked among their holy
persons, as upon the account of their office they actiually were,
it is not consistent v/ith our present design, or intended
brevity, to trace up the very first beginning- and origin of
these CO ?<r«s/ we shall thereibre give only such an account
of them, as is necessary for the illustrating the New Testa-
ment. Neither shall Ave say any thing of the seventy judr/es
appointed by Moses''; nor even of the great syuaf/oync,
which consisted of an hundred and twenty persons, and Avas
instituted, as the Joavs pretend, by Ezra, for the restoring of
the church and religion'^.

TheJcAA's had three couucils or courts of justice. 1. The
court of ticenty-thrce. There Vt'as one of these in every city,
Avhich had an hundred and tAveuty inhabitants. They took

^ Exod. xxii. 14, 1 Kinj^s ii. 28. =" Dcut. xvii. 12, 2 Citron, xix. S,

'' Exod. xviii. 21,24!. Dcut. xvi. 18. " See Dr, rrideaux Coiinccf. p. i. b. v.
under tlic year 446,

THE NEW TESTAMENT. 8f

cognizance of capital causes, excepting such as were to be
tried by the sanhedrim. 2. The court of three, which was
instituted in every place, w here there were less than an hun-
dred and twenty persons. This determined only common
matters between man and man. There is no mention of either
of these tribunals in the scripture, or Josephus. Lastly, they
had the ffreat council or sanhedrim, otherwise called the
house of judgment.

Therie seems to be some traces of this last tribunal TiieSani.c
in the book of Numbers *•, wherein it is said, that God **'""'
appointed sevent}) elders to assist Moses in deciding- contro-
versies; and also in other places of holy scripture^ But
some learned authors are of opinion, that the tribunal oi elders,
mentioned in the several places here referred to, was not the
same as afterwards took the name of sanhedrim^, l^ecause there
is not the least mention of it in the Old Testament on several
occasions, wherein it must naturally have acted or intei-posed,
had it been in being. Besides, the absolute autliority which
the kings of Israel took upon themselves, was inconsistent
with that which the sanhedrim must have been invested with,
as being the supreme tribunal of the nation. For these and
other reasons, the forementioned authors have thought proper
to fix the beginning of it to the time when the Maccabees or
Asmonseans took upon themselves the administration of the

fov^ernment, under the title of high-priests, and afterwards of
ings, that is ever since the persecution of Antiochus. How-
ever it be, it is certain that the sanhedrim was in being in our
Saviour's time, since it is often spoken of in the gospels^ and
Acts of the Apostles, and since Jesus Christ himself M-as
arraigned and condemned by it. It subsisted till the destruc-
tion of Jerusalem, but its authority was almost reduced to
nothing-, from the time that the Jewish nation became subject
to the Koman empire *•.

This assembly consisted of seventy-one or seventy-two per-
sons, over whom were two presidents, i\\e chief whereof was
generally the high-priest; thoug-h it was not necessary he
should always be so, as we have before observed. The other
was a grave and sober person, of an illustrious family, that
was named the Ab, or father of the council.

Most of the members of this assembly were priests and
Levites; but any other Israelite might be admitted into it,

•' Numb, xi, 16. "^ Dcul. xxvii. 1. xxxi. 9. Josh. xxiv. 1,31. Judges ii. 7.
2 Cliroii. xix. 8. Ezek.viii.il. 'The term San/iedrim, was formed

from the Greek a-jvi^^iov, which si»;nifies au as.^euibly of people siUing;-
«MaUb. V. 21, Markxiii.9. xiv.53. xv. I. " Joseph. Antiq. I. xiv. 10, 17.

G 4

88 AW rNTRODUCTION TO

provided he was of a good and honest family, and unblani€'
able in his life and conversation. Their manner afsittinq was
in a semieircle. At the two extremities there were two regis-
ters, who took down the votes. All matters of importance,
whether ecclesiastical or ciril, were brovight before this tribu-
nol ; such, for instance, wherein a whole tribe was concerned;
or those that related to ^var, to the priests, the prophets and
teachers, and even to the kings. It is an opinion generally
received among the Rabbins, that about forty years before the
destruction of Jerusalem, their nation had been deprived of
the power of life and death. And the greatest part of authors,
that have treated of these matters, do assert, that this privilege
was taken from them ever since Judea was made a province of
the Roman empire, that is, after the banishing of Archelaus.
They ground their opinion on these words of the Jews to
Pilate: It is not lairj'vlj'or vs to put any man to death'. But
whoever considers the state of the Jewish nation, and the
authority of the Sanhedrim at that time, will find nnich reason
to doubt, whether the Jews had then lost that ricjht. So that
another sense is to be put upon this passage, than what at
first sight it seems to import, as is observed in the note on
that place. 1. From these words of Pilate to the Jews, Take
ye him, and judge him according to yonr knn^, it may justly
be inferred, that they could dispose of the life of Jesus
Christ, there being no manner of ground for supposing this
saying of Pilate's to be an irony. 2. Pilate found himself at
a loss how to pass sentence of death upon a person in whom
he found no f'anlt at all, especially with respect to the
Romans; and that in a case he had no notion of. It was not
the custom of the Romans to depri-/e any country of its ancient
laws and privileges, when they reduced it to a province.
And Josephus tells' us, that the Roman senate and emperors
gave the Jews full liberty of enjoying theirs as before. If
so, is it probable that they would have deprived them of one
of the chief, the power of condemning a htasphemer or trans-
gressor of the law to death'? 3. There are some instances
which undeniably prove, that (he Jews had still the power of
life and death. In the fifth chapter of the Acts we see their
great covncil consulting how they might put the Apostles to
death; and perhaps they would have put their wicked ])ur-
poses in execution, hail they not been dissuaded irom it l)y
Gamaliel'". The stoning of St. Stephen was nothing like

' Johnxviii.ai. '' John xviii. 31. See Byna?u,s do Morto CitrisCi, 1. S.

' Joseph, contra Appion. p. 1065, ct clc Belly Jiul. 1. ii. clian. 17. "' Acts v.

33, 34.

THE NEW TESTAMENT. 89

those riotous and disorderly proceedings which the Jews were
wont to c?\\ judgments of zeal, as some writers have imagined.
All is done here in a regular and legal manner, though with
a great deal of rage and fierceness. St. Stephen is brought
before the council or sanhedrim*. False witnesses are set up
to accuse him of blasphemy". He makes a long speech to
vindicate hinLself°; but not being after all thought innocent,
he is condemned to be stoned, according to tfie law. And
lastly, his execution is performed according to all the rules
observed upon the like occasion. The witnesses, according to
custom, cast the first stones at him, and lay their garments
at Saul's feet''. That the Jews had still power of life and
death, is further evident from what St. Paul says before the
council of the Jews% that he persecuted the Christians unto
death, and had received letters from tlie elders (or sanhe-
drim) to bring them which were at Damascus bound unto
Jerusalem to be punished. We do not find that the Roman
magistrates, were wont to trouble themselves with causes of
this nature: Pilate avoided, as much as possible, condemning-
Jesus Christ, and was brought to it at last purely out of
fear of drawing- upon himself the emperor's displeasure,
because the Jews made treason their pretence of accusing
him. The same thing is manifest from what Tertullus the
orator of the sanhedrim alledged against St. Paul, before
Felix, procurator of Judea"^. We took Paul, saith he, and.
would have judged him according to our law. But the chief
captain Lysias came upon v.s, and with great violence took
him away out of our hands. Which that olficer undoubtedly
did, because to the charge of blasphemy and of proianing the
temple, they joined that of sedition, upon w^hich last account
he made his appearance before Felix, Festus, and Agrippa.
His appealing to the emperor is a farther proof that the sanhe-
drim had the power of condemning him to death. We may
pass the same judgment upon the motion Festus made to hiju
of going to Jerusalem, there to be judged % because the san-
hedrim could not exercise their jurisdiction any where else.
From all these particulars we may justly conclude, that the
Jews had still the power of life and death ; but that this privi-
leg-e was confined to crimes committed against their huti, and
depended upon the governor's will and pleasure. Which is
evident from the instance of the high-priest Ananus, mIio was
deposed for having convened the sanhedrim, and put St.

* Dent. xvii. 7. " Actsvi. 11. ° Acts vii. p Acts xxii. 20

•• Ibid. ver. 4, 5. ■■ Acts xxiv. 6, 7. 'Actsxxv. 9.

00 AN INTRODUCTION TO

James to death without the consent, and in the absence of
Albinus, who succeeded Festus in the government of Jutlea^
The judges of Israel were wont formerly to meet at the
door of the tabernacle^. Afterwards an apartment adjoining
to the covrt of the priests was set apart for that use *. It
was unlawfid to judge capital causes out of that place. The
Thalmudists relate, that about forty years before the destruc-
tion of Jerusalem, i. e. about the thirtieth of Christ, the
Jewish sanhedrim removed from that place into another,
which was close to the mount of the temple. The reason
they give for it, is, that there were then such vast swarms of
thieves and murderers in Judea, that it was impossible to put
them all to death ; both because they were very numerous,
and because they were often rescued out of the hands of jus-
tice by the people, or the Roman governors. So that the
sanhedrim thought fit to forsake that place, Avhere the
extreme iniquity of the times would not suffer them to inflict
due punishments on criminals; fancying themselves no longer
bound to administer justice, if they forsook the place that was
appointed for it. And perhaps when the Jews told Pilate
that it was not lawful for them to put any man to death,
they meant only, either that their power was considerably
lessened in this respect, the whole authority being lodged in
the Roman governors^; or else that they did not now
assejnble in the place set apart for taking cognizance of capital
crimes. The sanhedrim was afterwards removed into the
city, and from thence to several places out of Jerusalem.
These frequent removals reduced, by degrees, its power and
authority to nothing.

Before the birth of our Saviour, two very famous Rabbins
had been presidents of the sanhedrim, viz. Hillel and Scham-
via'i, who entertained very different notions upon several sub-
jects, and particularly upon the point of divorce. This gave
occasion to the question the Pharisees put to Jesus Christ
upon that head^. Before Schamma'i, Hillel had Menahem
for his associate in the presidency of the sanhedrim. But the
latter forsook afterwards that honourable post, to join himself,
with a great number of his disciples, to the party of Herod
Antipas, who promoted the levying of taxes, for the use of
the Roman emperors, with all his nu'ght. These, in ail pro-
bability, are the Herodians, of whom mention is made in the
gospel, as we have observed on Matth. xxii. 10*. To Hillel

'Joseph. An tiq. XX. S. " Numb. xi. 24. * It was called (he chamber

Gazith, or of freestone. "' Joseph. Antiq, xviii. 1. '^ Matth. xix. 3.

THE NEW TESTAMENT. 91

succeeded Simeon his son, who is supposed to have been the
same as took Jesus Christ up in his arnis^, and publicly
acknoAvledged him to be the Messiah. If so, the Jetcish san-
Jiedrmi had ioY president a person that was entirely disposed
to embrace Christianity. Gamaliel, the son and successor of
Simeon, seems also not to have been far from the kingdom of
heaven ^

OF THE JEWISPI PROPHETS AND DOCTORS.

The business of the prophets was to reveal the will or the pro-
of God to mankind, to teach, and reprove, to fore- p'"'=-
tell thing's to come, and, upon occasion, to confirm religion and
the prophecies they delivered, by miracles, which were termed
signs, because they were plain and manifest proofs of their
divine 7nission. Jews and Christians unanimously agree, that
Malachi was the last of the prophets properly so called. It is
observable, that so long- as there Mere prophets among" the
Jews, there arose no sects or heresies among them, though
they often fell into idolatry. The reason of it is, that the
prophets learning God's will immediately from hiiiLself, there
was no medium; the people must either obey the prophets,
and receive their interpretations of the law, or no longer
acknoAvledg-e that God who inspired them. But when the
law of God came to be explained by weak and fallible men,
who seldom agreed in their opinions, several sects and reli-
gious parties unavoidably sprung up.

We may trace the origin of these doctors back to ofthoscribcs
the time of Ezra % who is himself called a scribe, "'"* doaots.
which is a word of the same import as that of doctor. The
term scribe is indeed of a more extensive signification in holy
scripture, because there av ere several sorts of scribes. Wc
find for instance in Deuterononiy ; according to the version
of the seventy, some ofticers named scribes^. But by this
Avord are most conunoidy meant the JcAvish doctors, and this
is the sense Avhich it generally bears in tlie New Testament.
Hence Jesus Christ said of the scribes as Avell as of the
Pharisees, that they sate in Moses* chair". It appears from

y Luke ii. 18. ^ Act.- v. 34, &c. xxii. 3. ^ Ezra vii. 6.

"' Deut. XX. 5, 9. 7§ajU/^»T£K. <= Malth. xxiii. I. Mark xii. 38.

9-2 AN INTRODUCTION TO

the first book of Maccabees \ that there was, in the time of
its author, a company of scribes; and from the second, that
there -were several degrees of dignity and subordination
among them^ Such a regulation as this was necessary,
after the gift of prophecy had ceased among them, because
the high-priests, having the greatest share of the adminis-
tration in their hands, could have no leisure or opportunity
of applying themselves to explain the Icac, and instruct the
people.

The names that were given these doctors, were at first very
plain; for they were termed only scribes or interpreters of'
the law. But a little before our Saviour's time, they affected
higher titles, as those of Rabban and Rabbi, which in their
original signification, imply fjreatness and mvltiplicity of
learning; and that of Ab or Abba, i. e. father, Avhich they
were extremely fond of. The word scribe was the title of
an oflice, and not of a sect*!. We learn indeed from the
gospel history, that the greatest part of them sided with the
Pharisees, and adhered to their opinions and tenets. But it
is also probable, on the other hand, from several passages of
the New Testament, that some of them were of the sect of
the Sadducees.

The profession of the scribes, as they were doctors, was to
write copies of the laic, to keep it correct *, and to read and
explain it to the people. In doing this, they did not all fol-
low the same method. For besides the allegorists or searchers
before mentioned, some stuck to the literal sense of the lata.
These are supposed to have been the same as are termed in
the gospel, doctors oj' the law, or laicyers, and seemed to be
distinguished from the Pharisees and the rest of the scribes.
But in this there is no certainty, and it is manifest on the con-
trary, from several passages of scripture s, that the doctors of
the laxc were the scribes, and even such of them as received the
traditions, as the Pharisees and most doctors at that time Avere
Avont to do. Lastly, some made it their business to explain
the traditions, which they called the oral lawf, that is, the
law delivered by the word of mouth; Avhich, as they pre-

'' 1 Macc.vii. 12. " 2 Mace. vi. 18. <" Luke xi. 45. 7\cls xxiii. 0,

* This afterwards gave rise to thv Massoriies, that is, those that criticised
upon the letter of scripture, upon the number of verses, words, letters, and
points; concerning which, see Dr. Pridcaux Connect.

e Luke V. 17. vii. 30. xiv. 3.

+ This is what the Jews call the Cabala, i. e. the doctrine, received by tra-
dition. It consists of two parts, one of which contains the opinions, rites and
ceremonies of the Jews; the other the mystical expositions of the law.
TVk Cabala is of a very ancient date, and was the occasion of most of the
heresies anions; Christians.

^THE NEW TESTAMENT. 93

tended, had been conveyed from Moses down to tbem from
g-eneration to generation l)y the tradition of the elders. They
had a gi'eat regard for these traditions, looking upon tliem as
the key of the laic, and giving them the preference even to
the law itself. Hence this blasphemous maxim : The irords
of the scribes are more lovely than the rcords of the laic of
(rod. But it is evident from the frequent reproaches which
Jesus Christ made to the scribes and Pharisees upon this
point, that under pretence of explaining the lav) by their tra-
ditions, they had actually made it of none effect''. Which
will be found undeniably true, by any one that will b6 at the
pains of consulting the Thalmud ||.

OF THE JEWISH SECTS.

The last article we have insisted upon, leads us naturally to
give an account of the Jewish sects. The Mdiole body of the
Jewish nation may be divided into two general sects, the
Cardites*, and the Rabhanists. The Cardites are those that
adhere to the plain and literal sense of holy scripture, reject-
ing" all manner of traditions. They may properly be called
textuary. The Rabbanists, otherwise called the Cabalists, or
Thalmvdists, are those that, on the contrary, own and receive
the oral or traditionary laic. As there is no express mention
of the former in scripture, all that we know oi them is from
some of their writings, or from the Thalmudists their adver-
saries, or else from the relations of travellers. But if the
name be not ancient, yet we may safely venture to affirm, that
the thing itself is of a very long' standing-. There are
authors tbat pretend to discover some footsteps of them in the

>» Matth. XV. 2, 3, 6, Mark vii. 7, 8, 9. V-'iJf ll'jiil/,' .i-svw
II The Thalmud is a collection of the Jewish doctriti^ and traditions.
There are two of them ; that of Jerusalem, which was compo-^od by Kabbi
Judah, the son of Simeon, about the year of Christ 300, and that of IJaby-
lon, published about the year 500. Each of them consists of two parts, one
of which, called the Misnah, is the text of the T/jfl/zHurf, or traditions: and
the other named Gemara, is the supplement or comment upon them. See
Dr, Prideanx Conn. p. i. b. 5. under the year 446.

* The Hebrew word Cara signifies to read, and Rahhan a doctor that
receives the traditionary law. It is supposed, that the founder of this sect was
a Jew, called Anan, w ho lived about the middle of the eighth century. Sec
Dupin. Hist, of the Canon, &c. b. i. chap. x. sect. 4.

94 AN INTRODUCTION TO

g-ospel ; but, as we have already observed, this is too ground-
less and uncertain to be relied on. To reconcile the different
opinions of the learned upon this head, the scribes or Jewish
doctors may very fitly be divided into two classes, namely,
such as owned and received the traditions, and sided with the
Pharisees: and those that adhered to the sacred text, and
were afterwards called Cardites. As these were not distinct
from the body of the Jewish nation, or the assembly of the
doctors, it is no great wonder that they should not be men-
tioned in the New Testament under the name of any particular
sect. Besides, as they did not corrupt and alter the law of God
by their traditions, as the scribes and Pharisees did ; Jesus
Christ had therefore no occasion of mentioning- them. When
their adversaries, the followers of oral traditions, in order to
represent them as odious as possible, confound them with the
Sadducees, do they not in effect own that their antiquity is
very great? In Origen', and Eusebius'', we find the Jewish
doctors divided in two classes, one of which adhered to the
text and letter of the law, and the other received the traditions
of the elders. It is then very probable, that the Cardites and
traditionary scribes are both of the same antiquity, and that
their disputes begun, when traditions came in vogue, that is,
about a hundred years before tlie birth of Christ. The
Cardites disagreed with the rest of the Jews in some particu-
lars, as in the keeping the sabbath, of the neio moons, and
other J'estiv a Is ; but the main difference between them con-
sisted in these particulars : 1. In that, as hath been already
observed, they entirely rejectetl all traditions in general, and
stuck to the text of scripture, that is, to the canonical books
of the Old Testament, explained in a liteml sense. 2. In
that they thought scripture ought to be explained by itself,
and by comparing one passage witli another, without having
recourse to the Cabala, or traditions, 3. They received the
interpretations of the doctors, provided they were agreeable
to the sacred writim/s; but withal, left every one at liberty
to examine those explanations, and either to embrace, or reject
them, as he thought fit. The charge of sadducisni, which
hath been brought by the Jeics against the Cardites, is
entirely groundless, since it is evident from their writings,
that they believed the immortality of the soul, and the
resurrection. There are still at this day great numbers of
Cardites dispersed in several parts of Europe, Asia, and
Africa.

' Origcn in Mattli, p. 'ilS. Ed. Hoi. " Euscb, Piu'i). Evang. 1. 8. c. 1.0.

THE NEW TESTAMENT. ^

The most tincient SIsct among* the Je^vS, was that on^g g^j
oi' the Saddttce^s ; so named from ♦S'crf/oc, the fonn- Nueces.
der of if, who lived about two hundred years before Jesus
Christ'. What the main points and most essential branches
of their doctrine were, is evident from scripture, wherein we
are told, that they did not believe there is any resurrection,
neither angel nor spirit"^. The Jews irtiagine that Sadoc fell
into these errofs, by misapplying- the instructions of Antig-o-
nus his master, who taught, that men ought to practise virtue
disinterestedly, and Avithout any view to a reward. Josephus
asserts", that they denied the mwior?rt/?7y of the soul; but
he ascribes to them several other opinions, which there is no
mention of in the sacred \rritings: as, "that they did not
" allow oi ^ny fatality at all in what case soever; but main-
" tained, that every man has it in his own power to make his
** condition better or worse, according as he takes right or
" wrong measures." Which hath given some persons occa-
sion to believe, that they denied ?i providence, but this hath
been advanced without any solid proof; for as they professed
to follow the law, they coidd not well entertain such an
impious notion, even though they had received only the five
books oj" Moses, as some authors have asserted, without any
good grounds. Josephus relates indeed, that they rejected
all traditions, and were persuaded that only the written law
was authoritative and binding; but he doth not say that they
rejected the prophets, nnd the other canonical books of Serin-
ture. What hath given rise to this opinion, is, that Jesus
Christ cites a passage out of Exodus to prove the resurrec-
tion to the Sadduceeso, instead of chusing some others
which occur in other parts of scripture, and seem to contain
more express and positive arguments for that truth. But this
cannot be reckoned any manner of proof, because Jesus
Christ may have had particular reasons for pitching upon
that place rather than any other. All that can be inferred
from it, is, that though the Sadducees rejected the traditions
of the Pharisees, they notwithstanding allowed of the mys-
tical interpretations of scripture, since otherwise they coidd
not have apprehended the force of Jesus Christ's argu-
ment, which cannot well admit of any other sense than a
mystical one. Perhaps not being used to this \^'ay of argu-
ing, they were put to silence by it p. However it be, we

' Dr. Prideaux plac<?s the rise of this sect, anno 263 before Christ. See Conn,
p. 2. anno 263. "" Acts xxiii. 8. Matth. xxii. 23. Markxii. IS.

Luke XX. 27. " Joseph. Antiq. xiii. 9, IS. xviii. 2. " Matlli. xxii. 32.

p Ibid. ver. 34.

96 AN INTRODUCTION TO

may from thence learn how great was the hatred of the Pha-
risees against the Sadducees, since they immediately took
counsel against Jesus Christ, hoAv they might put him to
death, because he had silenced and convinced the latter, as
if they had envied them for the knowledge of an article^
which they themselves acknoAvledged and received. Another
reason may be assigned for this consultation, which is, that
the Sadducees being highly in favour with the great and
powerful, as Josephus assures us^, the Pharisees were afraid
these should join with the people, who admired the doctrine
of Jesus Christ.

If we may believe the sanie historian^ the Sadducees were
extremely harsh and ill-natured ^ But as he was a Pharisee,
Ave cannot safely rely on the account he gives of the Saddu-
cees ; and perhaps what may be inferred from this roughness
of theirs, which he charges them with, is, that they were '
stricter in point of morality, than the Pharisees, whose reli-
gion consisted in mere outside. And indeed we do not findj
that Jesus Christ ever upbraided them upon this account,
for he only tells them they erred, not knowing the script wes, I
whereas he treats the Pharisees with the utmost severity^
Several reasons may be assigned for this different deport- ,
ment of our Saviour towards those two sects. 1. There is .^
this difference between error and vice, that error is only in'
the understanding, and often involuntary ; whereas vice is
in the will, and proceeds frojn a coiTupt heart. 2. Of allrt
vices, there are none of a more pernicious consequence, or; .
more difficult to root up, than those which the Pharisees \
were infected with. Pride is the bane of all religion and
piety; and hypocris}/ is one of the most dangerous kinds of ^
Atheism. 3. The Sadducees were exact observers of thoi'
law, whereas the Pharisees adulterated it by their traditions.,.
So that the doctrine of the Pharisees, was only a set of, ,
impious notions, concealed under a shew and specious pre-? *
tence of religion. The acknowledging of a resurrection, r
and the immortality of the soul, was indeed a great ntep^
towards the conversion of the Pharisees to Christianity:'''
but then, on the other hand, their traditions and vices were ;
much greater obstacles to their emljracing that blessed
religion, than the errors of the Sadducees could be. -Andj.
these errors were not reckoned very danijerous among- t\ib
Jews, since the Sadducees were admitted to all places or°
trust and profit, and performed the divine service in tl^e t,(5ip-»

?^' •^^^■^- •''■^■"' " ' " - -=^''::*^,;"ti-^^ '".^iMicK

THE NEW TESTAMENT. 9t

pie, as well as the rest. The hiffh-priest Caiaphas was of
that^ec^*, as well as Ananus, who accord iiio- lo Josephus,
caused St. James to be put to death*. It is certain, that in
the time of Jksus Christ the Sadducees were very numer-
ous, and made a considerable fig-ure". But after the esta-
blishment of the gospel, and especially since the resurrec-
tion of Jesus Christ, the error of the Sadducees Mas
reckoned of a very pernicious consequence ; for which rea-
son St. Paul reproves so sharply Hymeneus and Philetus
for denying the resurrection', and insists largely on the
proof of it, as of a fundamental article of the C/iristiaii
religion \

It is supposed, with a great deal of probability, ofthe Hero-
that the Iierodians, of whom we find mention in the '*'^"'-
gospel % differed but little from the Sadducees. Accord-
ingly, St. Mark ^ seems to call that the leaven of Herod,
which Jesus Christ stiles the leaven ofthe Sadducees\
because the greatest part of them were of Herod's side. There
are some who imagine, that it was a sect who professed to
believe that Herod was the Messiah. But this is very uncer-
tain and improbable. What may most safely be depended
upon, is, that the Herodians in general were a set of people
that were great sticklers for Herod, who like the generality
of the grandees, was a Sadducee, and which consequently
were in a different interest from that of the Pharisees.
These last notwithstanding joined with the Herodians, when
they wanted to ensnare Jesus Christ. Josephus speaks of
Jews, that were friends and favourers of Herod '^.

The Pharisees were so called from a Hebrew orihepuaru
word** that signifies separa^erf or set apart, because *'^**-
they pretended to a greater degree of holiness and piety than
the rest of the Jews, but accompanied with a great deal of
affectation, and abundance of vain observances. St. Paul,
who had been of this sect, seems to allude to their affected
holiness, Avhen he said he Avas separated unto the qospel
of Christ^, because separated signifies the same thing as
sanctified, or set apart. It is no easy matter to trace out
the first beginning and origin of this sect. As the Pha-
risees are great lovers of traditions, it is very probable
that they began to appear when traditions came to nave the
preference above the law of God, that is, about a hundred

' Acts V. 17. ' Jo5. Antiq. 1. XX. c. 8. " Matth. xxii. 15.

Markiii. 6. » 2 Tim. ii. 17, 18. y J Cor. xv. » Mark xii. IS.

» Mark viii. 15. *" Mattb. xvi. 6. « Jof. Antiq. 1. xir. c. 28.

* Pharos, to seu^rate. • Rom. i. I.

08 AN INTRODUCTION TO

years before the birth of Christ. Though Josephiis often
speaks of them in liis hhtorij^ yet he no where mentions them
before tliat time^. The holy scripture testifies, that they
believed the resurrection, as also the existence of ancfels
and spirits ^. From the account Josephus gives of them \
it seems probable that they had fetched their opinions con-
cerning those matters not so much out of the sacred writings,
as out of the philosophy of Pythayoras or Plato, since they
believed a transmiyration of the souls of good men in other
bodies, which is a kind of resurrection^ They ascribed
most events to J'ate, whereby they meant the will and plea-
sure of God; but they supposed withal, that every man was
at liberty to do good or evil. As they thought works to be
meritorious, they had invented a great number of superero-
yatory ones, to which they affixed a gi'eater merit, than to
the observance of the law itself. St. Paul had undoubtedly
an eye to them in some parts of his Epistle to the Romans,
as we have observed in our T^r/^rtCf". Josephus gives only a
general account of their traditions and tenets. But accord-
ing to the representation given of them by Jesus Christ'*,
they may ])e reduced to these several heads. 1. Their fre-
quent washings and scrupulous ablutions. It is certainly
very common and decent to wash one's hands before meals:
but the Pharisees made a religious duty of this, and looked
upon the omission of it as a capital crime. 2. They made
long prayers in pidjlic places', thereby to attract the esteem
and veneration of the people. -3. They thought themselves
defiled, if they touched or conversed with those whom they
called sinners'", that is, the publicans, and persons of loose
and irregular lives. Every pious man ought indeed to detest
and abhor vice and wickedness, and every christian in par-
ticidar should avoid as much as possible all communication
with sinners. But what Jesus Christ reproved the Phari-
sees for, was their haughty and arrogant behaviour towards
the connnon sort of people", whom tli^y looked upon with a
kind of horror ; and the too high opinion they entertained of
their own wisdom and holiness. The prophet Isaiah, had
before-hand given the true character of these men ". 4. They
were wont to fast often. It cannot be denied but i\\ni fasting
is very helpful and subservient to the ends of religion, and
acceptal)le to God, Avhen it proceeds from a truly penitent

■ * Antiq. 1. xiii. c. 9. ^ Acts xxiii. 8. " j„s^p jj,.]] j^j j jj ^, 7

' Id. ibid. & Antiq. 1. xiii. c. 9. ^ Mattli. xv. 2. Mark vii. 3,4, 5.

Liik.> \i. .'is. ' Matth. vi.5, &r. '" Luke vii. 39, cSt xv. 1, &c.

" Jidinvii.49. Set" ouv note on tliis jilacc. " Is. Ixv. 5.

THE NEW TESTAMENT. 99

heart. But the Pharisees lost the whole benefit of it by their
vanity and ostentation, and altered the very nature of fasting-,
by taking' for rehgion what js only a help towards the perfor-
mance of it Just as if a child should value himself upon his
being' forced to be carried about ; or, an old man, that he
cannot walk without a stafJl 5. They were scrupulously
exact in paying- tithe of the least things, and beyond what
the law required. Jesus Christ does not blame theinP for
paying^ tithes in general, for the law required it ; but for ima-
o'ining that they could therei)y atone for the omission and
transgression of the most essential duties. 6. They were so
strict observers of the Sabbath, as to think it unlawful for
any one to rub ears of corn'*, or to heal a sick person. 7. They
wore broader phylacteries, and larger fringes to their gar-
ments, than the rest of the Jews^ Ihese phr/lacteri^s* were
long and narrow pieces of parchment, whereon Avere written
thirty passages out of Exodus and Deuteronomy, which they
tied to their J'oreheads and left-arms in memory of the law.
Some authors infer fi'om Exod. xiii. .9, and Deut. vi. 8, that
they were of divine institution. But these passages may be
taken in &, /igurative sense, as they are by the Cardites, who
wear no phylacteries at all. However, in Jesus Christ's
time, they were worn by the g-enerality of the Jews, as well
by the Sadducees, avIio received only the law, as by the
Pharisees ; with this ditference, that the latter had them larger
than the rest, thereby to g"ive the people a greater idea of
their holiness and piety. Such a specious shew of religioa
had gained them, to that degree, the esteem and veneration
of the people, that they could do with them whatever they
pleased, though they held them in the utmost contempt, as
hath been already observed.

This vast respect Avhicli the common people cntei*tained for
the Pharisees, made the nobility keep fair with them*. Thus
beloved by the people, and dreaded by the grandees, they had
great power and authority ; but it was g"enerally attended

P Matth. xxiii. « Matth. xii. 2, Luke vi. 7. "^ Mattli. xxiii. 5.

* Phylactery is a Greek word, that signifies a memorial or prestrvatiuei
It M'as a kind of amulet, or charm. The Hebrew name for phylacteries is
tephillim, which signifies prayers, because the Jews wear them chiefly when
they are at prayers. The phylacteries are parchment cases, formed with great
nicety into their proper shapes ; they are covered with leather, and stand crept
upon square bottoms. That for the head has four cavities, into each of wiiich
is put one of the four following sections of the law, viz. Exod. xiii. 1 — 10.
Exod. xiii. 11—16. Deut. vi. 4—9. Deut. xi. 12, 13. The other hath
but one cavity, and into that four sections are also put. See Lamy's IntrodtKt.
to the Script, p. 238. ' Jos. Ant. 1. xiii. 23. ' ''

H 2 ' ' '

100 ANiNTRODUCTION TO*

with pernicious consequences, because their heart was very
corrupted and vicious. We may judge of their character by
the frequent anathemas which Jesus Christ denounced
against them, and the descriptions he hath given of their
morals. He represents them as monsters of pride ; as hypo-
crites, who under a fair outside of religion, had minds tainted
with the blackest vices ; as impious wretches, who rendered
the word of God of none effect by their traditions. It is how-
ever probable, that such heavy censures reached only the
greatest part of them, and that all the Pharisees were not of
so odious a character. Bating the timorousness of Nicode-
musS we observe in his whole behaviour and conduct a great
deal of goodness and honesty. We may pass the same judg-
ment upon Gamaliel. If Saul persecuted the church of Christy
he did it out of a blind zeal ; but without insisting upon the
testimony he bears of himself, it is manifest from the extraor-
dinary favour of God towards hun, that he Avas not tainted
with the other vices common to that sect. What he says of it,
that it was the strictest of all, cannot admit of any other than
a favourable construction.

, The third sect among the Jews, was that of the Essenes.
... Of the These are no where mentioned in scri/>^wre, because
Essenes, ^^y lived iu dcsarts, and seldom resided in cities *.
fit is notwithstanding worth while to give some account of
them, because of the great conformity of some of their maxims
with those of the Christian religion. They have been con-
founded with the Rechabites ; but very wrongly, since these
were of a much longer standing. Besides, they were not
originally Jews : but the posterity of Rechab, one of the
descendants of Jethro, the father-in-law of Moses, and a
Midianite. It was the name of ix family, and not of a sect.
It is true that the Rechabites led a very uncommon kind of
life, prescribed them by Jonadab their father, the son of
Rechab, as we read in the prophet Jeremiah". They drunk
no wine, they built no houses, but lived in tents ; they nei-
ther sewed seed nor planted vineyards ; but still they were
no sectarists. They may properly enough be compared with
the Nazarites, (of whom we mtend to give an account here-
after) but with this difference, that the vow of the Nazarites
was of divine institution, whereas that of the Rechabites was
a human appointment, but approved of by God. As for the
Essenes, they all along made a sect among the Jews, as we

' John iii. * Philo nevertheless says that there were about four thousand
in Judea. Phil. p. 678. " Jer. xxxv. 5, 6, 7, «, 9. See also I C hron. ii. 55.

THE NEW TESTAMENT. 161

are assured by two credible authors, viz. Philo* and Jo-
isephusy, who have given an exact and pretty uniform descrip-
tion of them. It is supposed, with a good deal of probability,
that this sect began during the persecution of Antiochus Epi-
phanes, when great numbers of Jews were driven into the
wilderness, where they enured themselves to a hard and labo-
rious way of living. There were two sorts of them ; some
lived in society, and married, though with a great deal of
wariness and circumspection. They dwelt in cities, and ap-
plied themselves to husbandry, and other innocent trades and
occupations. These were called prac/ica/. The others, which
were a kind of hermits or monks, according to the primary
and original signification of that Avord^ gave themselves up
wholly to meditation. These were the contemplative Essene^,
otherwise sailed Therapevtre, that is physicians, not so much
upon the account of their studying physic, as of applying
themselves chiefly to the cure and health of the soul. It was
to preserve it from the contagion of vice, that they avoided
'livmg in great towns, because the noise and hurry that reign
in such places Avere inconsistent with that sedateness which
they were so fond of, and that besides they were hereby less
exposed to temptations. It doth not appear that they had any
traditions, like the Pharisees, but as they were alleqorists, they
.had several mystical books, which served them for a rule in
'explaining- the sacred writings, all which they acknowledged
and received. Both these sorts of £'ssew«?s followed the same
'maxims. They drank no wine; and were eminent for their
frugality and continence. All kinds of pleasure they were
perfect strangers to. They used a plain simplicity in their
'discourse, and left to philosophers the glory of disputing and
"^talking eloquently. Commerce they did not meddle with,
.'.imagining- that it is apt to make people covetous. There was
|nosuch thm^ dis property among them, but they had all things
in common ; and whenever any one was admitted into their
society, he was forced to give up his goods, for the use of the
community. As they were charitable one towards another,
and hospitable to stiangers, want and indigence were things
Uhey knew nothing of. All such arts as were destructive of
mankind, or hurtful to the public, were banished from amone-
them. They reckoned war unlawful, accordingly they had
" no workmen that made any sorts of arms. However, when
they travelled, they carried about them a sword to secure

* Philo ubi supra. ^ Joseph, de Bell. Jud. 1. ii. c. 7. « Monk, or

^^,i>vct^xJ>(;, originally signifies a person that lives a solitary and retired !if^

102 jlN INTRODUCTIOX TO

themselves against t]ie thieves and robbers, that w^re theti
very numerous in Judea. They never took any thing with
them, because they were sure of finding all necessaries where-
ever tliey came. There was among tliem neither masters nor
slaves. All were free, and sei-ved one another. There was
notwithstanding a great deal of order and subordination be-
tween them. The elders especially were very much respected,
and the disciples had a great veneration for their masters.
They never swore, at least without mature deliberation, because
they had an extreme aversion for a lye ; and their word
was more sacred than the oath of any other. However, when
they admitted any person into their number, they made him
" bind himself by solemn execrations and professions, to love
" and worship God% to do justice toward men, to wrong no
" one, though commanded to do it; to declare himself an
" enemy to all wicked men, to join witli all the lovers of right
" and equity; to keep faith with all men, but with princes
*' especially, as they are of God's appointment, and hisminis-
" ters. He is likewise to declare, tliat if ever he comes to be
" advanced above his companions, he will never alnise that
" power to the injury of his inferiors, nor distinguish himself
" from those below him, by any ornament of dress or apparel :
" but that he will love and embrace the truth, and severely
" reprove all lyars. He binds himself likewise to keep his
*' hands clear from theft and fraudulent dealing-, and his sowl
" untainted Avith the desire of unjust gain : that he will not
" conceal from his fellow-professors any of the mysteries of
" religion ; nor communicate any of them to the prophane,
" though it should be to save his life. And then for the mat-
" ter of his doctrine, that he shall deliver nothing but what he
" hath received : that he will endeavoiu* to presei-ve the doc-
" trine itself that he professes ; the books that are written
" of it ; and the names of those from whom he had it. These
" protestations are used as a test for new comers, and a secii-
" rity to keep them fast to their duty. Upon the taking- of
" any man in a notorious wickedness, he is excluded the con-
" gregation : and whoever incurs this sentence, comes proba-
" bly to a miserable end. For he that is tied up by these rites
" is not allowed so much as to receive a bit of bread from the
" hand of a stranger, though his life itself were in hazard :
" so that men arc driven to graze like beasts, until they are
" consumed with himger. In this distress, (he society hath
" sometimes had the charity and compassion to receive some
" of them again." 1 have set down this passage all at length,

^ Jos dc licU. Jiul.l. ii.c.7.

THE NEW TESTAMENT. iq;s

1. Because the oath which the Essenes exacted of those whom
they admitted into their order, was nearly the sajue as that,
which, according- to Pliny*, the primitive Christians were
used to bind themselves with. 2. It appears from thence,
that the Essenes were not so eager to gain proselytes as the'
Pharisees. This Philo testifies. Their morality was both
pure and sound; and they reduced it to these three particu-
lars. 1. To love God. 2. Virtue ; and 3. Mankind. Reli-
gion they made to consist, not in offering- up sacrifices, but
according' to St. Paul's advice ^ in presenting- their bodies as
a holy sacrifice to God, by a due performance of all religious
duties. It is notwithstanding somewhat surprizing, that Jews
who professed to folloAV the law of Moses, which punished
with death all those that presumed to speak ill of the leqisla-
tor, and Avho besides w ere stricter observers of the sabbath
than the rest, should omit so essential a part of worship, as
sacrijicing was. And therefore Josephus says, " that they
" sent their gifts to the temple, without going thither them-
" selves ; for they offered their sacrifices apart, in ^peculiar
" way of worship, and with more relicjious ceremonies""
Those two authors'^ have very much cried up the extreme
firmness of mind, which the Essenes have shewed upon seve-
ral occasions, as under distresses^ and persecutions, sufferino-
^death, and the most grievous tovments, even with joy an3
cheerfulness, rather than say or do any thing- contrary to the
law of God. Such being the dispositions of the Essenes,
they could not be inclined to embrace Christianity; but
they must not be confounded with the Christians, as they have
been by Eusebius*', since it may easily be made appear, tliat
when Philo gave an account of them, there were liardly any
Christians in the world. This sect was not unknown to the
heathens. Pliny*, and Solinus^, speak of it, but in so very
fabulous and obscure a jnauner, as plainly shews that they
had no true notion of them. Thus much Is certain, that there
was a great conformity between the Essenes and Pythago-
reans; as there was between the Sadducees and Epicureans;
and the Pharisees and Stoicksf.

There is frequent mention of Proselytes in the oniiePro-
New Testament, and therefore it will be proper to "'yt«. .

' ''

* Pliii. Epist. 1. X. Ep. 97. — Sequc sacraincnto non in scelus aliquod obstrin-
gcre, seel ne furta, ne latrocinia, ne adulteriacominittcrcnt, ne fidom fallcrrnt,
ne depositum appellati abnegarenf. ** Rom. xii. 1. '^ Joseph. Antiq.

1. xviii. c. 2. "^ Viz. Philo and Josephus. " Euseb. Hist. Eccl. I. ii. c. 17.
•^ Plin. 1. V. c. 17. s Solinus, p. 65. t For a full and particular

account of each of these sects, see Dr. Prideaux Coud. part. ii. b. v. under the
year 107,

104 AN INTRODUCTION TO

add here a word or two about them. They were heathens
that embraced the Jewish relig-ion, either in whole, or in part,
for there were two sorts of them. Some were called the
proseljites of habitatioit, or of the gate, because they were
allowed an habitation among- the children of Israel, and were
permitted to live within then gates. These were not obliged
to receive or observe the ceremonial law, but only to forsake
idolatry, and to observe the seven precepts, which, as the
Thalmudists pretend, God gave to Adam, and afterwards to
Noah, who transmitted them to posterity. The first of those
precepts forbids idolatry, and the worshipping of the stars in
particular. The second recommends ihejear of God. The
third forbids mnrder. The fourth adultery. The fifth theft.
The sixth enjoins respect and veneration for magistrates ;
and the seventh condemns eating of fesh with the blood.
This last, the Rabbins tell us, was added after God had per-
mitted Noah to eat the flesh of animals. Of this kina of
proselytes are supposed to have been Naaman the Syrian, the
eunuch belonging- to Candace queen of Ethiopia, Cornelius,
Nicholas of Antioch, and several others mentioned in the
Acts. These proselytes were not looked upon as Jews, and
therefore it doth not appear that there was any ceremony per-
formed at their admission. Maimonides expressly says, that
they were not baptized. ni^r

The other proselytes were cfiUed proselytes of the covenant,
because they were received into the covenant of God by
circumcision, which was named the blood of the covenant,
because, according to St. Paul'', men by it Avere bound to
observe the ceremonial law. They were otherwise called
proselytes of righteousness, on account of their acknowledg-
ing and observing the whole ceremonial law, to which the
Jews and the Pharisees in particular, attributed the cause of
our being accounted righteous before God, as we have
obs(;rved in our preface and notes on St. Paul's epistle to the
Romans. The proselytes were also stiled the drawn, to which
Jesus Christ undoubtedly alluded when he said', J\'o man
can come to me, except the Father which hath sent me draw
him; meaning thereby that his disciples were drawn by
quite other bands or motives than >v ere those of the Phari-.
sees. There were three ceremonies performed at their?;
admission: the first was circumcisioti ; the second was bap-b
iism, which was done by dipping the whole body of theJi
proselyte in water"?.

"Gal. V. 3. ' John vi, 4*. I .:, " Maim.de Proselyt.

THE KEW TESTAMENT.

lie orig-in of the ceremony of baptism, is entirely unknown,
bfecanse it is not spoken of in scripture, when mention is
made of those strancfers, which embraced the Jewish reli-
gion'; nor in Josephus'", when he relates how Hyrcanus
oblig-ed the Idumeeans to turn Jews. The Rabbins will have
it to be of a very ancient date. Some of them carry it up as
high as the time of Moses, And St. Paul seems to have been
of the same opinion, when he saith that the Israelites were
baptized unto Moses\ But after all, as the children of
Israel were not proselytes, though they had been guilty of
idolatry in Egypt, the words of St. Paul cannot admit of any
other than n fic/urative sense. The hnptism of proselytes may
then very properly be said to have owed its rise to the Phari-
sees, who had very much augmented the number of pnriji-
cations and washings. It is manifest from the gospel, that it
was usual among the Jews, to admit men to the profession of
a doctrine by baptism. For the Pharisees do not tind fault
with John's baptism, but only blame him for baptizing when ,
he was neither the Messiah, nor Elias, nor that prophet.
When therefore this fore-nmner of the Messiah baptized such
persons as he disposed and prepared to receive him, he did
no more than practise a thing that was common among the '
Jews, but his baptism was consecrated and authorized by a
voice from heaven o.

The proselytes were baptized in the presence of three per-
sons of distinction, who stood as witnesses. To this Jesus '
Christ seems to allude, when he ordered his disciples to
baptize in the name oj-' the Father, of the Son, and of the
Holy Ghost ,• and St. John, when he speaks of the three
witnesses of the Christian religion?. The proselyte was
asked, whether he did not embrace that religion upon some
worldly view; whether he was fully resolved to keep and
observe the commandments of God; and whether he repented
of his past life and actions ? John the Baptist did exactly
the same to the Pharisees and Sadducees that came to his
baptism '. Maimonides relates, that the miseries and perse-
cutions which the Jewish nation was then exposed to, were
also represented to the proselyte, that he might not rashly
embrace their religion. Jesus Christ dealt almost in the -
same manner with the scribe, who was williuo- to become his -;
disciple^ When the proselyte had answered all the ques-
tions that were put to him, he was instructed in the principal ^

' Exod. xii. 48. " Jos. Antiq. 1. xiii. c, 17. " 1 Cor. x. I.

» Johni. SSUabuiK^Johu v,8. « Mauh, iii.7— 10. ' MaUl>.vliflp8e.

runs AN INTRODUCTION TO

articles and duties of religion^ and the rewards and pnnish-
ments annexed to the breach or observance of them in the
worhl to come, that is, eternal lij'e and death. It is evident
from the question which the young man in the gospel put to
Jesus Christ % Lord what shall Ida that I may inherit eter-
nal life ? that this truth Mas aheady acknowledged and
received among- the Jews. It is upon the account of these
instructions that were given to proselytes before their being
baptized, that the word baptism is sometimes taken in scrip-
ture for the instructions themselves, and that to baptize in
some places signifies to teach, or make disciples. For this
very reason undoubtedly it was, that baptism is by some
ancient writers stiled enliffhteninr/.

The third ceremony performed at the admission of a prose-
lyte, Avas a sacriJJce, which generally consisted of two turtle-
doves, and two young pigeans. When the proselyte had
gone through all these ceremonies, he was looked upon as a
new-born infant ; he received a new name, and no longer
owned any relations in the world. To this there are are fre-
quent allusions in the New Testaments Such a proselyte
was thenceforward reckoned a Jew, from whence it appears,
that when we find in the Acts, the Jews distinguished from
the proselytes^, it is to be understood of the proselytes of
the gate, and not of those of righteousness. But though they
were looked upon as Jews, yet it is manifest from the Thal-
mudical writings, that they were admitted to no office, and
were treated with great contempt. Which was a most inex-
cusable piece of injustice, especially from the Pharisees, who
being- extremely zealous in making proselytes^, ought in all
reason to have dealt gently and kindly with them, for fear of
creating in them an aversion to their religion.

OF THE HOLY THINGS.

The oblations and sacrijices of the Jews, deserve to be set at
the head of their hobj things. It is evident from the offerings
of Cain and Abel, u\iit saerificirig is as ancient as the world.
It is not Avell known Avhether they offered those sacrifices by

" Fjukc xviii. 18. ' John iii. 3. Luke xiv. 26. 2 Cor. v. 16, 17.

I Pet, ii. 2. " Acts ii. 10. xui.43. " Mattli. xxiii. 15.

iTHE NEW TBSTAMEN'r. 107

the positive command of God, or of their own accord; reiisoii
and religion teaching- them that nothine;- could be more just,
than for them to profess some gratitude to their munificent
Benefactor for the manifold advantages they received from
his bountiful hand.

This last opinion is the most probable for the following-rea-
sons. 1. Had God given any such command, the sacred his-
torian would undoubtedly have mentioned it, 2. Though
God had appointed sacrifices vnider the law, yet it appears
from several passages of the Old Testament, that he had
instituted them, not because this kind of worship was in
itself acceptable to him, but for some other wise reasons ;
either because it was a shatlow of things to come, or else
adapted to the circumstances of the people of Israel. Jfe
«ven saith expressly by his prophet Jeremiah % that in the
day when he Ijrought the children of Israel out of Egypt,
he g-ave them no commandment concerning- burnt-offerings
and sacrifices. Now it is not at all probable that God would
have spoken in that manner concerning- sacrificps, if he had
enjoined tliem to the first inhabitants of the world imme-
diately after the creation. 3. If sacrificing had been ordained
from the beginning, as a worship acceptable to God in itself,
it would not have been annulled by the gospel. This
annulling of it manifestly shews, that the end and design of
the sacrifices under the law ceasing upon the coming- of Jesus
Christ, whose death and sacrifice was typified by those
sacrifices, as St. Paul teaches us, the gospel brought men back
to a spiritual service, and to the religion of the mind. The
author of the epistle to the Hebrews says indeed ^ that by
faith Abel offered to God a more excellent sacrifice than
Cain ; but this very passage may serve to prove that God
did not enjoin sacrifices to the first men. For if by faith,
we were to imderstand obedience to the revealed will of
God, the sacred writer might have said it of Cain as well as
of Abel, since they had both of them the same revelation.
It is then plain, that by fa\th here we are to understand that
good disposition of a grateful mind, which being fully per-
suaded that God rewards piety, freely offers to him the first
fruits of the benefits which it hath received from him as we
have observed in our note on that place. This was a natural
and a reasonable service, especially in the infancy of the
world, when mankind had not perhaps a true notion of the
nature of the Supreme Being. This hath been the opinion of

^ Jcr. vii. 22. " Heb. xi.4.

406 AN INTRODUCTION TO

the greatest part of the Jewish doctors, and of the ancient
fathers of the church. But how true it is, we shall not go
about to determine.

However it be, it is certain that the sacrifices of the law
were of divine institution. Besides their being figures of
things to come, as we are assured in the gospel they were ;
God's design in appointing them, was moreover to tie up the
people of Israel to his service, by a particular kind of wor-
fship, but which should not be very diti'erent from what they
had been used to; and also to turn them from idolatry, and
to keep them employed, that they might have no leisure of
inventing a new kind of worship. And indeed if we reflect
upon the great quantity, and prodigious variety of the sacri-
Jices of the law, as well as upon the vast number of ceremo-
nies that were enjoined, we shall have no reason of wonder-
ing at what St. Peter says, Acts xv. 10.

The Jewish doctors have distinguished the sacrijices into
so many different sorts, that the following their method
could not but be tedious and ungrateful to the reader. We
shall therefore just touch upon their general divisions. They
have divided them into sacrifices properly, and sacrifices
improperly so called; the last were so named, because
though they were consecrated to God, yet they were not
offered upon the altar, nor even in the temple. Such
were, 1. The sparrows, or two clean birds that were offered
by the priest in the houses of the lepers for their cleans-
ing, by sacrificing one, and letting the other go *=. 2. We
may rank among these the heifer, whose head was struck
off to expiate a murder, the author of which was unknown '^.
3. As also the red heifer that was burned by the priest
without the camp; whose ashes were saved to put in
the water, wherewith those that had been defiled, by touch-
ing a dead body, were wont to purify themselves^ 4. And
lastly, the Azazel*, or scape-yoat, which was sent into
the wilderness loaded with the sins of the people^.

As for the sacrifces properly so called, and known by the
general name of corban, that is, a holy yift, they may be
divided into two general parts; into bloody or animate, and
into unbloody or inanimate sacrifices. The first were of

' Levit. xiv. 49, 50, &c. Concerning these ceremonies, see Spencer of
the Jewish Ceremonies, dis. 1. ii, 15. and iii. 10. '' Dcut. .xxl.

* Numb, xix. 2. * The learned are not agreed about the mcairing

of the word azazel. According to some, it was the name of a mountain.
According to others, it signifies going or sent away. Others will have it to
mean a devil. Concerning this goat, see Dr. Prideaux Coun, p. 8. b. i. near
the beginning. ' Lev. xvi. 8.

THE NEW TESTAMENT. 109

three sorts, viz. whole humt-offerinrfs, sin-afferings, and
peace-qffenngs. Some were public, and others private;
there were some appointed for the sabbaths, the solem Jeasts,
and for extraordinary cases or emergencies. Before we
g-ive a particular account of each of them, it will be proper
to sit down what was common to them al!, 1. Sacrifices
in general were holy offerings, but the public ones were
holiest. 2. It was unlawful to sacrifice any where but in
the temple. 3. All sacrifices were to be offered in the day
time, never in the night. 4. There were only Jive sorts
of animals which could be offered up, namely, oxen, sheppy
goats; and among birds, pigeons and turtle-doves. All
these animals were to be perfect, that is, without spot or
blemish. 5. Certain ceremonies were observed in every
sacrifice, some of which were performed by those that
offered it, as the laying their hands on the head of the
victim, killing, flaying, and cutting it in pieces, and wash-
ing the entrails of it ; others were to be done by tlie priests,
as receiving the blood in a vessel appointed for that use,
sprinkling it upon the altar, which was the most essential
part of the sacrifice, lighting the fire, setting the wood in
order upon the altar, and laying the parts of the victim
mpon it. 6. All sacrifices were salted.
> A holocaust*, or whole burnt-offering, was the whoiebumt-
smost excellent of all the sacrifices, since it was all off"ing».
consecrated to God, the victim being wholly consumed upon
the altar^ whereas some parts of the others belonged to the
vpriests then upon duty, and those that had offered the victim.
.Accordingly it is one of the most ancient, since we find it
^offered by Noah and Abraham, but with what ceremonies is
mnknown, and also by Job, and Jethro the father-in-law of
• Moses s. It is commonly supposed that Cain and Abel also
^offered this kind of sacrifice wliich was chiefly intended as an
'■ acknowledgment to Almighty God, considered as the Crea-
tor, Governor, and Preserver of all things; and this undoubt-
edly Avas the reason why no part of it was reserved. This
sacrifice was notwithstanding offered upon other public and
i private occasions, as to return God thanks for his benefits, to
theg a favour from him, or atone for some offence or pollution.
Whole burnt-offerings, like the other sacrifices, Avere either
"public or private. The same animals were offered in these,
as in the rest of the sacrifices, and the same ceremonies

(iisjnuoiTE B )o aincn ■HM ecir Jt ,sm<' ^"

'■» n ivBJf fliw ?T*HtO .•'^•M^ ^nas "?'' » , . . , ''- ,

* Tlie Greek word Holocaust \ohoxavrot) signifies what is entirely comumcd
lyfire, Phil, de Vict. p. 648. « Gen.viii. 80. xxii. 13. Job.i,5.

110 AN INTRODUCTION TO

almost were observed. Only with this difference, that a
holocaust could be offered by a stranger, that is, a proselyte
of the gate. When St. Paul exhorts the Romans'' to present
their bodies unto God as a «acr(/?c*', he undoubtedly alludes
to the tohole bvrnt-offerings, because the Christian religion
requires a perfect sacrifice; we must deny ourselves, and not
set our affections upon this^vorld.

Propitiator g sacrifices yrere of two sorts, some being- for
Of sin and sin, and others for trespasses. What the differen ce be-
offerings. twccu thcsc two was, IS uot agreed among- the Jewish
writers. All that can be made out from what they have said
upon this point, Ls, that the sacrifice J'or sin is that which was
offered for sins or offences conunitted through inadvertency,
and undesignedly against a negative precept*, or a prohibition
of the law\ And indeed it appears from scriptvre^, that
there was no sacrifice or expiation for sins committed wilfullv,
presumptuously, and out of defiance to the Divine Majestv,
and that such an offender was punished with death. As for
trespass-offerings, it is not well knoMU neither what they Avere.
It is however generally supposed that they were ofi'ered for
sins of ignorance. So that the Hebrew word, which has been
rendered sin, signifies such an offence as we are conscious of,
but have committed undesignedly ; and that which has been
translated by trespass, denotes an action, concerning- which
we have reason to doubt whether it be sinful or not. But this,
after all, is very uncertain, since both those words are pro-
miscuously used. We shall therefore conclude this article,
by observing-, that it is the opinion of the most learned among-
the Jews, those sacrifices could not really atone or make satis-
faction for the sins of men. They were only designed for a
confession or remembrance of men's iniquities, and as a kind
of intercession to God for the remission of them, who actually
forgave them upon condition of repentance, without which
there could be no remission. This is Philo's notion of the
matter'. But St. Paul is very express upon this point, when
to shew that the sacrifice of Jesus Christ was the substance
and original of what was only prefigured by the sacrifices of
the law, he says, the expiation and atonement of these last
was only typical and fioiirative. Upon this head you may
consult our preface on the epistle to the Hebrews.

Peace-offerings, or saci'ifices of gratitude, are so named
Peace offer- becausc they were offered to God in hopes of

iiigs-

'' Rom. xii. 1. * The Jews rrckoncd 365 negative precepts, and

S48 affirmative ones. ' Levit. iv. 2. Numb, xv. 27. " Ibid. vcr. 30— i2.

Ilcb. X. 26, &c. ' Philo de Vit, Mos. 1. 3. p. 51.

THE NEW TESTAMENT. m

obtaining- some favour from him, or as a thanksgiving for hav-
ing- received some signal mercy from his bountiful hand. In
the first sense, they were termed salutary, that is, iov safety /
and in the second, they were called eucharistical, i. e. of
thanksgiving-, or sacrifices of praise. Besides those that were
appointed iovfestivah, and which were public, there were also
some private ones. These were consecrated to God by a
vow, to crave some blessing from him, or else they were volurv-
tary, to return him thanks for favours received. The first
were of an indispensable obligation, upon account of the vow ;
in the others, men were left more at liberty. There are in
scripture numberless instances of these two sorts of sacrifices"".
In them the blood and entrails were burned upon the altar,
the breast or right shoulder belonged to the priest, and the
rest of the flesh with the skin, was for the person that made
the oftering. For this reason this kind of sacrifice is by some
Jewish authors called a sacrifice of retribution, because every
one had his share of it.

We may rank among the peace-offerings that of the paschal
lamb, of which we design to give an account hereafter ; that
of the first-born, whether man or beast", and also the tenths
of cattle. All these belonged to God, according to the law.
The first-born of the chddren of Israel were oifered to God
as a memorial of his having spared the first-born of their fore-
fathers in the land of Egypt; but they were redeemed, and
the price of their redemption given to the high-priesto. As
for clean beasts, they were oft'ered to God in sacrifice, and the
flesh belonged to the priests P. If the animal was unclean, a
lamb was offered in his place, or else they struck oft" his head,
but never sacrificed him "J. The tithes of herds and of flocks
were also by the Jews consecrated to God, as a thanksgiving
for his having blessed their cattle'.

It remains now that we should say a word or two or obiauons,
concerning unbloody sacrijices; which were, I. The sacrifices.
offerings and libations; 2. ffrst fruits ; 3. tenths, and 4. per-
fumes. Some ofterings were accompanied with libationj*, as
the whole burnt-offerings of four-footed beasts, and peace-
offerings, but it was not so with propitiatory sacrifices.
This offering consisted of a cake of fine flour of wheat, and in
some cases of barley, kneaded with oil without leaven, with a
certain quantity of wine and salt, and sometimes of frankin-
cense. 13esides these offerings that were joined with the

■» Judg. xi. SO, 31. 2 Sam. xv. 7, 8. 2 Cliron. xxix. SO, 31. Psal. Ixvi. 13, 15.
Jonah ii. 9. , " Exod. xiii. 15. Numb. iii. 13. "Numb, xviii. 15.

p Exod.xiii, 15. 'Ibid. "^ Levit. sxvii. 32.

113 AN INTRODUCTION TO

bloody sacrifices, some were offered sing-ly and apart ; either
for all the people on feast-days, or for particular persons on
different occasions. They were nearly the same with those
that accompanied the sacrifices of living creatures. Some
obLitions were made without any libation at all, as the omer
or handful of corn that was offered at the feast o^ the passover,
the two loaves at the feast of Pentecost, and the shew-bread, of
which an account hath been given before. We have but two
or three things more to observe concerning the offerings.
The first of which is, that the children of Israel were expressly
forbidden to mix honey with them^: the learned have
accounted for this injunction several ways, but the most pro-
bable is that which makes it to have been given with a desig-n
to distinguish the oblations of the Hebrews from those of the
Egyptians, who were used to put honey with them*. The
second is, that in every oblation it Avas absolutely necessary
there should be salt ". To which law there are some allusions
in the gospel^. Thirdly, offerings were to be of unleavened
bread y, except the two loaves at the feast oi Pentecost, which
were leavened^; but it is to be observed that these were not
offered upon the altar.

Besides the first-horn of living creatures, which by the law
Of first-fruits, were consecrated to God, thejirst-frnits of all kinds
of corn and fruit, were also appropriated to him*, as of
grapes. Jigs, pomegrantes, and dates\ The first-fruits of
sheep's wool were also offered for the use of the Levites ^
The law doth not fix the quantity of these first-fruits. But
the Thalmudists tell us, that liberal persons were wont to
give the fortieth, and even the thirtieth ; and such as were
niggardly, the sixtieth part. The first of these they called
an oblation icith a good eye, and the second an oblation icith
an evil eye. Which may serve to illustrate Jesus Christ's
expression*^. These first-fhiits were offered from the feast of
Pentecost till that of dedication, because after that time the
fruits were neither so good, nor so beautiful as before •^. The
Jews were forbidden to begin their harvest, till they had
offered up to God the omer, that is, the new sheaf, which was
done after the day of unleavened bread, or the* Passover.
Neither were they allowed to bake any bread made of new

• Levit. ii. 11. 'To which may be added, that the bee was ranked among

the unclean animals, " Levit. ii. 13. * Mark ix. 49, 50.

Colos. iv. 6. y Levit. ii. 11. * Levit. xxiii. 17. * But were not

burnt upon the altar. See Levit. ii. 12. ■ Numb. xv. 7. xviii. 12, 13.

Deut. xxvi.2. Nehem. x. 35. •• Dcut. xviii. 4. "^ Matth. xx. 15.

** The feast of dedication was iu December. * Levit. xxiii. 10, 14.

fif HE NEW TESTA?^IENT. j^s

corn, till they had presented the new loaves upon tlie altar on
^^the day of Pentecost, without which all the corn was looked
,y.Upon as profane and unclean*. To this St. Paul alludes when
J he says, If the first-fruit behohf, the lump is also holif*. The
^vfirst-fruits belonged to the priests and their families, >vhich
-brought them a large income, as hath been observed by
\ Philo ^. We have in Deuteronomy and Josephus an account
f^g^i the ceremonies that were observed at the oftering of the
first-fruits.

After the first-fruits had been offered to God, Te»ths.
every one paid the tenths of what he possessed to the Le vites
for the support of themselves and their families'*. The anti-
,.quity of this custom of paying tithes to those that are
appointed to wait at the altar, is manifest from the instance of
.Abraham, who gave Melchisedek tithes of all the spoil he had
^takenfrom the kings of Canaan', and from that of Jacob, who
;, promised to give God the tenth of all he should procure by his
blessing ''. As it is supposed that in those early times the
priesthood belonged to the first-born of every family ', some
have asserted, with a great deal of probability, that Melchi-
sedek was the first-born of the children of Noah ; that as
,such he blessed Abraham; and with regard to this it was,
^that Abraham gave him tithes of all; for what is said by the
^author of the epistle to the Hebrews'", that Melchisedek was
without father, without mother^ without descenty Sec. must be
understood in a mystical sense, as we have observed in our
comment on that place. But it is not meant that ^Melchisedek
had no father nor mother, but only that there is no account in
^scripture of the parents and genealogy of any person under
I the name of Melchisedek. The Levites gave to the priests
iithe tenths of their own tithes".

When these tithes were paid, the owner of the fruits gave

besides another tenth part of them, which was carried up to

Jerusalem, and eaten in the temple, as a sign of rejoicing and

gratitude towards God". These were a kind of uf/apce, or

j love feasts; and these are Avhat we find named the second

..tithesP. Lastly, there were tithes allotted to the poor, M'hich

'the Levites, like the rest, were obliged to pay, because they

IjWere in possession of some cities. Besides which there was

appointed for the sustenance of the poor, a corner in every

*-,■ - . - -■--,■-.. .. .<t =,-■(»:.. . • ;! : .-.• •. . ' : ■■

- - *ios» Antiq!. iii. 10. * Rom. xi. 10. * Philo dc pirsmiis sacerdotam.

^."Numb. xviii. 21. 'Gen. xiv, 20. '■Gen. xxviii. 2?.

";' Origen in Job. Hieronyin. ad Evagr. "" Heb. vii. 3. " Numb, xviii, 28.
JVehem, Jf^SS. Deut, xiy. ?3.»,22v . .. " J"s. Antlq. iv. 7. f Deut. xii. 17.

114 AN INTRODUCTION TO

field, which it was not lawful to reap Avith the rest% and they
were also allowed such ears of corn, or grapes, as dropt or
Avere scattered about, and the sheaves that might happen to be
forgotten in the field. Tithes were pai«l of all the products of
the earth in general ^ but chiefly of corn, wine, and oil. We
learn from the gospel, that the Pharisees aftected to be scru-
pulously exact in paying tithe of every the least herb^

The perfumes Avhich were offered to God in the temple
rcrf.imes. being" a kind of oblations, it will be proper to give
an account of tliem here. These perfumes are stiled in the
Revelation, the prayers of the saints^, because they were an
emblem and representation of them, for all the people Avere
prayiuf/ while the priest burned the perfumes. These con-
sisted of several SAveet-smelling spices, which are specified
in the law. They oflfered them once a year in the Holy of
Holies, on the great day of expiation^', and twice everyday,
viz. morning and evening, in the sanctuary.

FoM's partake of the nature either of sacrifices or oblations.
Of vows . because people could devote toGod both living crea-
tures and inanimate things. They may be divided into t^co
general parts ; that is, 1. Into vows whereby men boxuid them-
selves to abstain from things otherAvise lawful, as of such and
such a kind of food, clothes, or actions; and 2. Into those voaas
whereby either persons or things Avere devoted to God. Of
the first sort Avas the vow of the Recha])ites, of Avhich Ave have
taken an occasion to speak before. That of the Nazarites'' did
partake of both ; for they Avere persons consecrated to God,
and their voav consisted of several kinds of abstinence.
There were two sorts of them^, some being consecrated to
God for their whole life, as Samson, Samuel, John the Bap-
tist, &c. and otliers only for a time, i. e. for thirty days at
least. Some authors inter from tAvo passages in the Acts ^,
that St. Paul AA^as a Nazarite of the second kind. In one of
these places it is said, that St. Paul had his head shorn at
Cenchrea, because he made a voav; but that could not Avell
be the voav of a Nazarite: since, after it, he Avould not have
had his head shorn at Cenchrea, Avhich Avas a sea-port near
Corinth, but at Jerusalem, according to the law, and even in
the temple, or at least in the holy land. It is then more
likely that this was some other voav, Avhich the apostle had
bound himself by. In the other passage it is not said that

0 Lev. xix. 9. Dent. xxiv. 19. "• Ncliem. xiii. 5, 10. » Matth. xxiii.SS.
'Rev. V.8. Luke i. 10. " Exod. xxx. 7, 8. Levit. xvi. 12, 13. '^ Tlie

word Nuzarite signifies in Hebrew a person set apart or consecrated.
^Kumb. vi.2. * Acts xviii, 1«. xxi. iJS, 24, 26.

THE NEW TESTAMENT. 115

St. Paul had made any vow, but only he is therein advised
to bear the expense of the sacrifices, wliich four of his com-
panions, who had eniiaged ilicmselves by a vow, were to
offer. This is the sense mc have followed in our note on
that place, in which we have rather chosen to leave tlie mat-
ter undecided, than advance any thing uncertain. By whnt
the scripture says of tlie vow of the Nazarites, one 'would
think that it is more ancient than the ceremonial lair ; for
the legislator does not enjoin or command it, but only pre-
scribes what ceremonies are to be used l)y those that shall
make it. The Nazarites Mere chiefly bound to observe these
lour particulars, Avhich have by the Rabluns been subdivided
into several others. 1. To abstain from wine, strong- drink,
and vinegar, and from all intoxicating- liquor in general, or
any thing- of the like nature ; 2. To wear hmg hair, and let
no razor come on their heads* ; 3. To take care not to pollute
themselves by touching, or going near a dead body, even
though it were their own father or mother^', and to purify
themselves, when they happened to do it unawares; 4. To
offer some certain sacrifices, to shave their heads, and fling
their hair into the fire, when the time appointed by their vow
was expired. There was in the temple a room set apart for
that use.

Of all the voics recorded in holy scripture, there is none
more remarkable, or that hath inore puzzled commentators,
than that whereby Jephthah bound himself to ofl'er unto tbe
Lord for a burnt-offering, whatsoever should come forth of
the doors of his house to meet him, Avh.en he returned in
peace frojn fighting- against the children of Anmion''. Jeph-
thah's design was undoubtedly to present unto God an accep-
table, and consequently a lawful offering-. Otherwise it
would have been not oidy an impious, but a rash action :
since his aiin was hereby to induce God to prosper his expe-
dition against the Ammonites. Besides Jephthah is no where
represented as a profane or irreligious person. The scripture
testifies, on the contrary, that the Spirit of God ai as upon
him**; and the author of the Epistle to the Ilebrewsc ranks
him among those sacred heroes, whose faith he celebrates. It
is then somewhat strange, that his daughter having been tlie
first thing he met at his return, he should think liimself
obliged to offer so barbarous and so inhuman a sacrifice,
merely for the sake of a vow expressed in a general, and coii-

'^ The Egyptian priests were uont to kcpp their heads constantly shavetl.
** From whence it follows that the Nazarites were holier than the couimou
priests. Lev. xxi. 2. »^ Judg. xi. 31. •Mhid.ver.iiJ9. , *' IK br. \i. 3i.

I 2

116 AN INTRODUCTION TO

seqiiently a rash manner. He could not but know that such

a sacrifice must have been an abomination to the Lonl, who
hath not made men to destroy tlsem. God himself, by the
mouth of his prophet Isaiah *^, sets human sacrifices upon the
same foot with that of a dog, the oflTering of swine's blood,
and idolatry. And that he takes no pleasure in them, is evi-
dent from his bringing a ram to be sacrificed in the stead of
Isaac, whom he commanded to be oflTered up, with no other
intent, but only to try Abraham's faith and obedience. If,
according- to the law^, there were persons, and virf/ins in
particidar, consecrated to God, upon several occasions; it
was not that they should be ofl^ered up to him in sacrifice,
but only employed about holy things ; and then they might
be redeemed, as hath been observed before, which Jephthah,
as being a Hebrew could not be ig-norant of. These reasons
have determined some of the most learned writers "^ to assert,
that Jephthah did not vow to sacrifice his daughter, but only
to consecrate her to God, as a virgin for her whole life, which
they suppose he did. The Avords of the vow may indeed be
translated thus, whatsoever cojneth Jorth oj' the doors oj' my
house to meet me — shall snreljf he the Lord's, or / wilt offer
it for ahwnt-q^'eriny ; the Hebrew particle, which is com-
monly rendered by UiuU often signifying or, according to the
observation of a late learned author'. According to this
supposition, Jephthah's vow was conditional. As he might
happen at his return to meet either a hvman creature, or a
beast, the first he designed to consecrate unto God, and offer
the latter for a burnt-ofiering, provided it was clean, or else
exchange it, if it was nnclean. WJiat confirms this opinion,
is, that in the account of the fulfilling of this voav, there is
not the least mention of a hnnft-ojf'eriiif/^. Which is such
an omission as cannot Avell be accoimted for, had the daugh-
ter of Jephthah been ofi'ered up in sacrifice. On tlie con-
trary, there is nothing- but her v'ncjinity mentioned. She
went upon the moxmtains, and bewailed it, because she was
condemned to a perpetual one ; and the daughters of Israel
were wont yearly to celebrate this remarkable event four
days in a year'. The only objection advanced against this,
is taken from the consternation Jephthah was in, upon meet-
ing his daughter. He rent his clothes, and made great
lamentation. But if we reflect upon the temper of that peo-

•■ Isai. Ixvi. 3. ^ Xumh. xxxi.28,30, 35. Levit. xxvii. 2, 6.

" Mr. Le Clerc, &c. See the margin of our Ilnglish translation. ' Roland.

For instances of this, see Exod. xxi. 15, 17, and i. 10. xii, 5. Is^aiah vii, 6, &c.
^ Jiidsr. xi. 34—40. ' Ibid. ver. 40,

THE NEW TESTAMENT. 117

pie, and the notions that prevailed in those tintes, we shall
find, that Jephthah having but this one child, it was a great
affliction for him to see himself by this vow deprived of a!i
hopes of a posterity ; and the not redeeming- of her, as he
might have done, was a very remarkable instance of his
piety and gratitude. We shall not however determine which
of the two opinions is the truest, but leave it to tlie learne<I
to decide the matter. To return then from this digression.
In oivino- an account of the holy thinas of the concerning

f '=''=' ^ ^ . "^ . . c . cirnimci-

Jews, we must not pass over circumcision, smce it siou.
was a sacrament of Jewish religion, and a seal of the cove-
nant which God made with Abraham and his posterity'". It
is notwithstanding certain, that it was practised among. other
nations, as the Egyptians and Ethiopians", but for i^uite
other reasons, and with ditferent circumstances. This how-
ever hath occasioned some disputes concerning the origin of
this ceremony. But we shall not examine tiie arguments
that are brought on either side of the question. Let the
Egyptians have borrowed it from the Patriarchs, or the Patri-
archs from the Egyptians, seeing God adopted, and even
enjoined it upon pain of deaths this is sufficient to make it
be looked upon as of divine institution. It is certain that
Jesus Christ doth not carry the origin of it higher than the
time of the Patriarchs p. However it be, circut/icision was a
sign and mark whereby God was willing to distinguish a
people, with whom he had made a covenant, and out -J
which the Messiah was to be born, from all the other nations
of the world. It was also a kind of a memorial for the pos-
terity of Abraham, which should continually set before tJieir
eyes the covenant God had made m ith that Patriaich, as « el!
as his faith and obedience. It was, in short, the seal of Al>ra-
liam's justification. For it is to be observed, that, accordino-
to St. PauH, this father of the faithful having been justified,
whilst he was yet uncircumcised, he was not so by virtue of
his circumcision, which was only a sign of his justificah'on.
This is what the Jews did not duly attend to. Instead of
imitating the faith and piety of their father Abraham, they
fancied that they could be justified through circKmcision^,
and even boasted of this pretended privilege % instead of
being thereby excited to follow his exauiple, as
Christ tells them they ought to have done*.

It !! :;..;; . ; 1 , . *' '^. .1 ■ s'l'.l i, J ff IX i.,

"» Gen. xvii. 10, 11, 12. " Ilerodof. 1. ii. c. 104. Philo Ac Circuin< . ;j. &2h
" Geii. xvii. 14. « Johu vii. 22. ' Rom. iv. II. ' Act- xv, I.

* Rom. ii.25. ' John viii. 39. , ,•

118 AN INTRODUCTION TO

When God delivered his law to the children of Israel, he
renewed the ordinance of circumcision, and it became a
sncranient of the Jewish religion. For which reason >St. Ste-
phen ca]i« it f/*e corewf('?«^ o/' c?rc7//wc?s/o«"/ and upon this
account Jesus Christ says, that Moses instituted circum-
cision, though it came from the Patriarchs'^. Besides the
design which God proposed to himself in establishing this
ceremony, he apj)ointed it for some other ends, suited to the
circumstances of the people of Israel. 1, It included in it
so solemn and indispensable an obligation to observe the
whole law, that circumcision did not profit those who trans-
gressed ity. Hence the Jewish relhjion is often stiled in
scrioiirre the circumcision^, and the Jews those oj' the cir-
cvmcislon^ . For which reason St. Paul says, that whoever is
circumcised, is bound to keep the whole law**; and upon this
account, to be circnmcised, and to keep the law, are parallel
expressions ^ 2. This was a ceremony whereby not only the
Jews, but also all st}-angers, were to be initiated into the
Jew ish religion, and without wSiicli none could be admitted
into the body of the nation '^. No uncircumcised person was
allowed to celebrate any of the festivals, and the passover
in particular. We read in the book of Esther % that gi-eat
numbers of Gentiles became Je^vs. This the severitj; have
rendered thus, the^j were circvmcised and Jvdn'ised, or turned
Jews % which shews that it was by circumehion men were
admitted into the Jewish religion*. Such of the children of
Israel as v/ere born in the wilderness having remained uncir-
cumcised, Joshua ordered that this ceremony should be per-
formed upon them before they were brought into the land
of promise "/ whereupon God told them he had removed, or
rolled away the reproach of Eyypt from off them ; that is,
they should thenceforward be looked upon as the people of
God, and no longer as the slaves of Egypt. To this St. Paul
undoubtedly alluded, when he said to those Ephesian gentiles
that had embraced Christianity, that while they were in uncir-
cumcision, they were excluded out of the commonwealth of
Israel. 3. Circumcision was an open profession of the wor-
ship of the true God, and also at the same time a kind of
abjuring of idolatry. For which reason, during the perise-

" Actsvii. 8. '= Johnvii.22. > Rom. ii. 25. "^ Horn. iii. 1, 30.

Gal. ii. 7. ^ And thus wp iiiul Josus Christ called (ho minister of cir-

cumcision. Arts X. 45. '' Gal. V. 3. "' Acts xv. 5. '' Gen. wii. 10— 14.
«• Esther Hi. 17. ' nf^iETE/^tavTo y.xi \Hoa,'iQjv. * Forwliich

reason the newly circumcised child was called the bridegroom, because he then
v,as, as it were, married to God anl his church. '»' Josh. v. 4, 5, 6, 9.

THE NEW TESTAMENT. 110

putioii of Antiochiis, the heathens put those women to death
that caused their children to be circumcised''; and such Jews
as turned pagans took away, as much as possible, all marks
of circumcision. As circumcision was an open profession of
the Jewish religion, some of those Jews that embraced
Christianity, thought that this superstition ought to be
retained, especially among- those that were of Jewish extrac-
tion. But St. Paul expressly forbids it". Lastly, circum-
cision was appointed for mystical and moral reasons. It was,
as well as baptism \ a token of purity and holiness of life.
Hence these expressions, to circumcise the fore-skin of the
heart, the circumcision of the heart, the circumcision made
without handsK It is plain from an excellent passage of
Philo, that the Jews were not ignorant of this mystery". The
chief particulars to be observed with relation to circumcision,
are as follows : I. The law had ordered that every male-child
should be circumcised the eifjhth * daif. The reason why it
jwas fixed to that time, undoubtedly was, because it could
not legally be done sooner «, for the mother of every man child
being unclean for the seven first days after her delivery, the
child was consequently so too. They were not, on the other
hand, to do it later, because the new-born infant could not be
too soon consecrated to God. The Jews took such particular
care to do it exactly on that day, that they never neglected
it, even though it happened on a sabbath-day, as Jesus
Christ observed to them when they found fault with him for
having healed a man on that day p. This they termed dnv-
inq awatj the sabbath. When they were any way compe led
to' perform circumcision either sooner or later, they looked
upon it as a misfortune, and did not reckon such a circumcision
so good as that which was done the eighth day. And when
this ceremony was put off, it never was used to dnce aicay the
sabbath. This is the reason why we find St. Paul accountino
it no small privilege to have been circumcised the eighth
day S as we have observed on that place. Accordingly J esus
Christ and John the Baptist were circumcised exactly upon
it 2. It is evident from the gospel that it was usual to name
the child the day he was circumcised, since John the Baptist
and Jesus Christ, were named upon the pertormance ot this
ceremony. We learn from the same history, that it was com-

H 1 Mac. i. 63. Jos. Antiq.xn.7. .. ' I ^or. vii. 18 "^ ! P^'^ ^j-

' Deut X 16 \xx.6. Jcr. iv.4. Rom. n. 29. Colnss. ii. 11. Acl. vii. 51.
™ Phiio ki Circiunc. ' Including the Cay in v.h.ch he --'-"v-''

that in which he ivas circumci.ed. " Ocn. xvu. 12. Levit. xii. J.

" John vii. 22, 2?. '' Philip, m- o-

I 4

120 AN INTRODUCTION TO

nionly the father, or some near relation, that gave the name,
3. Circumcision was reckoned so absolutely necessary, that it
could be done in any place, in private houses, as well as in
the synag'og-ues ; and by all sorts of persons, provided they
were Jews, and qualified for it. Tliere was notwitlistanding- a
man appointed for this employment, who did it in the presence
of several witnesses, that the initiation might be more solemn
and authentic. 4. It is not well known, whether it Avas the
custom, in the time of Jesus Christ, that the child should
have a God-viother that brought him to the door of the syna-
goo'ue, and no farther, because she was not allowed to go in,
and a God-father that held him during the ceremony. Which
was accompanied with prayers and vows, and before and
after it there were great rejoicings.

As necessary as circumcision Avas while the ceremonial law
remained in force, it became as indifferent and unnecessary
upon the abrogating of that law by the destruction of the tem-
ple. Till that time the apostles allowed the Jews converted
to Christianity, the use of it, but they expressly ordered that
this yoke should not be put upon the necks of the Gentile con-
verts. And therefore St. Paul, who hath fully proved how
unprofitable and unnecessary it is% and who makes it consii^t
only in regeneration, of which it was a figure % thought it
however proper to have Timothy circumcised', because his :
mother w as of Jewish extraction ; and would not, on the other
hand, suffer this ceremony to be performed on Titus, because
he was a Greek". Wherein this apostle hath given the .
church in all ages a most excellent pattern, either of conde-v^
scension, or resolution, in insisting upon, or omitting, things.!
indifferent, according to the variety of times and circum-
stances.

It is generally supposed that baptism succeeded circumci-
sion, though there is nothing said about it in the gospel.
There is indeed a great conformity between these two cere-
monies. 1. Baptism is the first and initiating sacrament of the
Christian religion, as circumcision w as of the Jewish. 2. It is
by baptism men are consecrated to Jesus Christ, admitted
into the Christian rt^Z/r/^'ow, and pul)licly received as membei*s
of his church. 3. Baptism is a token of our regeneration, of.
our dying to sin, and rising again unto righteousness in Jesus ,
Christ^. But these ceremonies disagree also in some parti-
culars. I. Baptism is administered to both sexes*. 2. There

■■ 1 Cor. vii. 19. - Gal. v. C. and vi. 15. ' Actsxvi. 3. " Gal. ii. 3.,'
"Roin, vi. 3. Gal. iii. 27. IPet. iii.2l. * We learn from history, that

among some nations the women were circumcised. But in instituting this cere-

THE NEW TESTAMENT. 121

is no particular day or season appointed for baptism ; ^rown
persons were at first instructed in the principles of religion
before they were baptized, and to some this sacrament was
not administered till they were at the point of death. But
this custom is of a later date than the apostolical ag-e.
3. Water was never used in circumcision. It is true that tLe
child was carefully washed, and the persons that made the
offerings purified themselves, but then it was in order to fit
and prepare themselves for the ceremony, and not upon
account of the ceremony itself, wherein wine and not Avater was
used. We may then safely affirm, that baptism hath some
conformity, both with circumcision and the baptism of the
jnoselytes, which hath been spoken of before.

■ '•■■ :>>. mM OlUiJ ,!

y'jilj ?ut*^ ,li'l<i ^-.y.x 'n\S 7

OF THE HOLY SEASONS.

Before we give an account of the Jewish festivals, q^ j,,^ j^^,
it will be proper to say something of their years, isiiyeors.
months, weeks, days, and hours. The Hebrews were wont at
first to reckon time from some remarkable epochas. As 1.
The lives of the Patriarchs or other illustrious persons ^
2. The coming out of Eyypt^. 3. The building of the tem-
ple'^. 4. The years of their kings. 5. The beginning of the
Babylonish captivity**. 6. The rebuilding of the temple
after their return from captivity. In process of time they had
other epochas, as the times of Alexander the Great, and of
the monarchies that sprung up out of the ruins of his empire.
Ever since the compiling of the thalmud, the Jews have reck-
oned their years from the creation of the world.

The year was by them divided into a holy or ecclesiastical,
and a civil year. The Jirst began in the month of JSTisaii^
or Ahih, m hich answers to part of our March or April, because
this was the time of the year when the children of Israel
came out of Egypt. From this also they reckoned their
feasts. The second began in the month of Tisri, about the

mony the law had chiefly the men in view, whose condition was of course the
same as that of the wives. The gospel acknowledges no such distinctions as
these, they being merely political. ^ Gen. vii. II. '' Exod, xi.\. 1.

Numb, xixiii. 38. 1 Kings vi.l. « 2 Chion. viii. I. " Ezek. xxxiii. 21.
xl. 1., ,,. • Exod. xii.1,2. r

122

AN INTRODUCTION TO

middle of our September, because there was an ancient tra-
dition among them that the world Avas created about that
^Bie» All contracts were dated and the Jubilees counted
according to this year. It would be little to our purpose to
give an account of the* solar and lunar years ot the Jews, or
of their ways of intercalatinr/ f. This is a very obscure and
intricate point, about which neither the Jews themselves, nor
the most learned Christian writers are agreed.

The Jewish year consisted of ticelve mouths, unless it hap-

of their pened to be intercalary, for then it had thirteen.

months, ^jjg ancicnt Hebrews were wont to regulate their
months by the course of the sun, and each of them had thirty
days. But after their deliverance out of Egypt, they made
use oi bmar months, which were sometimes of thirty, and at
other times of twenty-nine days. The time of the new-moon
was formerly discovered by its phasis or first appearance, as
it is still at this day by the Cardites ; but the llabbinists or
traditionary Jews have recourse to an astronomical calcida-
tion to find it out. The names and order of the Jewish
months, according* to the ecclesiastical computation, are as
follows.

The 1 St. calledf iVisan or Abib.) ' \

The 2d. (Jyar or Ziph.)

The 3d. (Sivau)

The 4tli. ( Tamus.)

The 5th. (Ab or Av.)

The 0th. (Alul.)

The 7th. (Tisri.)

The 8th. ( Marchcsvan or Bui.)

The 9th. (Cisleu.)

The 10th. (Tebbeth.)

The \\\\\.(Schebbat.)

The 12tb. (Adar.)

>?<

' March and April.

April and May.

May and June.

Jane and Jidy.

July and August.

August and September.

September and October.

October and November.

November and December.

December and January.

January and February.
[^February and March.

The origin of weeks is of the same standing as the Morld
Of weeks, itself. The Jews had two sorts of them, some con-
sisting of seven days, and others of seven years. These aie
called in scripture iveeUs of years. At first the IlebreMs had
no particular name for the days of the week. They were

* The sofar year con-sistotl of 365 days, 5 hours, and some ininii(e!;. Tire
lunar year was of 354 dttys, 8 hours, and some odd minutes, according to the
Jewish computation. + To intcrcalulc was the addin*:; of a month to ttie

year, between February and Mareli ; which was done, when the corn couhl
not be rij)e at the passovcr, nor the fruit-> at t\\c penlccoal. ' Gen. ii. 2,3.

viii. 10. Axix. 27,28, Levit. xxiii. b".

tHE NEW TESTAMENT. K3

wont to say, the first, the second day of the week, &c. as is
evident from several places of the New Testament^. We
learn from the revelations of St. John**, that the first day of
the week was as early as that time called the Lord's-day,
because it Avas on that day, our blessed Lord rose again from
the dead.

There are two sorts of days; the natural, which or days.
is the space of four and ticeniy hours, from one sun-set to
another ; the other called artificial or civil, consists of ticelve
hours', from the rising to the setting of the sun. The civil
day, that is the sun's stay above the horizon, was by the
Jews divided into fo?ir parts^, each of which consisted of
three hours, that were longer or shorter according to the dif-
ferent seasons of the year. The first was from six o'clock in
the morning till nine. And therefore they called the third
ho7ir\ what we call nine o'clock, because #/iree hours were
past from sun-rising to that time. The second part of the day
lasted from ?iine of the clock till noon. The third from noon
till three. This they called the 7iinth hour of the day™,
because it actually was the ninth from the morning. ITie
fourth was from three o'clock till six in the evening. They
gave the name of ho7ir to each of these four parts, as well as
to the hours properly so called. Some authors are of opinion,
that the four parts of the day were otherwise divided by the
Jews. Whether they were, or not, it is of little moment. But
it will be very proper here to reconcile St. Mark, who affirms",
that it was the third hour, when they crucified Jesus Christ,
with St. John", who says that it was about the sixth hour.
This may be done several ways. Besides the method which
we have folloAved in our notes on those two e^-anrjelists, it may
be said that by crucifying, St. Mark did not mean the nailing
of Christ to the cross, for according to St. LukeP, it was
not till the sixth hour, that is, noon, but only all the prepara-
tions towards it, after sentence had passed upon him. We
must here observe, that in several Greek manuscripts of the
gospel according to St. John, the third is read instead of the
sixth hour, as we have observed in our note on that place.

The Jews divided also their nights into four parts, which
they called watches*. The 1st. was named the evening ; the
2d. the middle-watch, or midnight; the 3d. the cock-crowing,
from midnight till three in the morning ; the 4th, the morn-

e Matth. xxviii. 1. Mark xvi. 2. Acts xx, 7. 1 Cor. xvi.2. " Rev. i. 10.

' John. xi. 9. ^ Nchem. ix. 3, ' Matth. xx. 3. "' Ibid. ver. 5.

" Mark XV. 25. <> John xix. 14. p Luke xxiii, 44. * Matth. xiv. 25.
Mark xiii. 35. Luke xii. 3S.

124 AN INTRODUCTION TO

mn, or break of day. As the evangelists, in the account
which they have given of St. Peter denying- our Saviour '^,
often mention the cock-crowhiff, and w ith some seeming con-
tradiction, it will be proper to give a full ex])lanation of this
point, which could not conveniently be done within the com-

J)ass of a {gv/ short notes. The difficulty lies in this, that
fEsus Christ is said in St. Mark ^ to have told Peter that
before the cock crowed twice, he would deny him thrice.
And indeed the same evanr/elist relates, that the cock crowed
after Peter's first denial; and again after he had denied his
master the third time. Whereas accordino; to the rest of the
evangelists% the cock did not crow till Peter had denied
Christ three times. To solve this difficulty, we have observed
in our note on that place, that as the cock crows at several
times, the meaning of St. Matthew, St. Luke, and St. John is,
that before the cock had done crowing, St. Peter deiu'ed his
divine master three times. But to be a little more particular
upon this point; it is to be observed further, 1. That the cock
commonly crows tivice every night, viz. at midnifjht, and
between ?/taf and break of day. IlXuh second crowing is pro-
perly called the cock-crowinq. It may therefore be sup-
posed that St. Peter having denied Jesus Christ the first
time, about midnight, the cock crowed ; and that after he
had denied him the third time, the cock crowed again. This
explains St. Mark's meaning. As for what is said by the
other evangelists, that the cock croiced after Peter had
denied him three times, it must be understood of the second
croAving, which is properly the cock-croicing. Or else, 2d.
That wordof St Mark which hath been translated twice, may
be rendered the second time^, by w hich means the m hole diffi-
culty will vanish; and after all, it is of no great consequence.
We have but one observation more to make concerning the
i/ears and months, &c. of the Hebrews. And that is, that in
their language ang part of a year, a month, a week, a day, or
an hour, is often taken for a whole year, month, week, day,
and hour. Which serves to explain what was said by Jesus
Chris I, that he Avould rise again the third day, as mc have
observed on Matlh. xii. 40.

Festivals are solemn days set apart for the honour and
oiiustivais. service of Cod, either in remembrance of some spe-
cial mercies which have been received from his bountiful

■sib 'lo aaorft aioi") ,f)oy nl li-.cji j; i, y, . •. ,,.-,ii ;.vr'.'i nil ^ojl^in'jiiit^il.-i

■> Malth. xxvi. 69— 75. Mark xiv. 68, 71, 72. Luke xxii. 56-60.
John xviii. 27. ' Mark xiv. 30, 68, 69, 70, 71. •• MaUh. xxvi. 74.

Luke xxii. 60. Jolin xiii. 3S. ' Murk xiv. 30. ^>5.

THE NEW TESTAMENT. 125

hand, or in memory of some punishments which he hath
inflicted on mankind", or else to turn away those which hanjr
over their heads. Those of the first kind were attended with
reioicinos, feastings, hymns, concerts of music, eucharistical
sacrifices, and a joyful and innocent exemption from labour*.
Upon Avhich account they were termed sabbaths. Those of
the second and third sort ; were days of fasting- and atone-
ment. We learn from profane history, that the institution oi
festivals is of a very ancient date". But the sacred writers
make no mention of the festivals of the Hebrews, before their
comino' out of Egypt. It was undoubtedly there the Israel-
ites learned to have a liking and inclination for festivals, as is
evident from their rejoicings when they worshipped t\\e golden
calf'\ And it was with a design to turn them from the idola-
trous practices that reigned in th& heathen festivals, that God,
out of a condescension suitable to his wisdom and goodness,
appointed some in his own honour, with such ceremonies
and circumstances, as distinguished them from the festivals ot^
idolatrous nations ^. , /. '

The Jews had several sorts of Feasts, whereof some were
more solemn than others. They were either of divine or
human institution. To begin with the first: the most solemn
of those that had been established by God, were the ^assou^r,
the pentecost, and the feast of tabernacles. These three fes-
tivals were to be celebrated every year at Jerusalem and all
the Israelites were obliged to go thither, unless they had very
o-ood reasons for absenting themselves. Some lasted but one
day, others continued a whole week. The latter had some
days less solemn than the rest; as those, for instance, that
were between the first and the last, when the feast lasted
seven days. And therefore it is said in St. John y, that about
the middle of the feast of tabernacles Jesus Avent up into
the temple and taught, because he could not do it sooner for
the crowd. The holiest days were called the great or the good
days. Accordingly St. John calls the last day oHhe Jeast oj
tabernacles, the great day ^ that is, the most solemn as we
have rendered it. During the^e festivals, that part of the
sacrifices which was to be eat,and the shew-bread, was divided
among the four and twenty courses of priests. Lriminais
were also kept till these solemn occasions, that their punish-

* This distinguishes the feasts that were instituted by God, from those of the
heathens, which were accompanied with very ^^'"^1 """P^Tpvod xxxii
" Ilerodot 1 iii c 58. F-nseb. pr^par. Evang. 1. 1. c 9, 70. >^Exod. xxxii.

5."! ' Chrjsostom. t. vi. de Chr. Past. p.^i97 Theod .n Deut. Erot. I.

& Qu. in Exod. 54. > John vii. 14. Mbid. ver. 37.

126 AN INTRODUCTION TO

ment might be a terror to others. The Jews however were
not willing to put Ji:sus Christ to death durino- the feast,
because they were afraid this woukl cause some disturbance
among- the people, who took him for the Messiah, or at least
for a gTeat prophet. Which course soever they took, they
must needs have acted against their consciences ; for if he m ere
not an impostor, as uncfoubtedly they did not look upon him
as one, they ought not to have put him to death, either before
or after the feast. And if he were an impostor, they should
have put him to death during* the feast, according to the law.
Providence ordered it so, that he should suffer death at the
time he did, because, since as he was the true paschal lamb, or
our passover, to use St. Paul's expression % it was necessary
that he should die at that very juncture of time. As there
came up to Jerusalem vast numbers of people at these festi-
vals, the Roman governors were wont to g'ive the Jews a
garrison of Roman soldiers, to prevent any seditions, or dis-
turbances among the people ^.

It is well known that the passover was so named from the
oftiie pass- angel's passitn/ over the houses of the Israelites, and
sparing their first-born, when those of the Egyptians
were put to death *. The name of passover was also given
to the lamb, that was killed on the first day of this feast c.
Hence these expressions, to eat the passover^, to sacrijice the
passover^ : and hence also it is that St. Paul calls Jesus
Christ oz/r Passover*^, that is, oxir paschal lamb. The pass-
over was otherwise named the J'east of vnleavened breads,
because it was unlawful to eat any other sort of bread, during
the seven days the feast lasted ''. This name however more
particularly belongs to the second day of the feast, ?'. e, the
fifteenth of the month '. We have an account of all the cere-
monies belonging to the passoiwr in several places of the pen-
tateuch. They may be reduced to these three heads. 1. The
killing and eating of the paschal lamb. 2. The eating the
unleavened bread. And, 3. Offering up to God the omer, or
handful of })arley.

The chief things to be observed with relation to the paschal
lamb or kid, are as follows. 1. It is to be noted, that on all

=" 1 Cor. V. 7. » MiiUh. xxvii. 65. * Kxod. xii. 12, 13. The

Hebrew verb, from -n lienre llio word passorcv is derived, doth not only signify
to pass from one place to another, but also to pass over, to spare, to pass icilh-
out doing any harm ; and therefore the seventy have rendered it by a word that
signifies to protect. " Ezra vi. '20. I\!atth. xxvi. 17. '' Mark xiv. 12, 14.
'^ICor.v. 7. fibid, « Luke x.xii. 1. Mark xiv. 12.

'■ Exoil. xii. 18. Numb, xxviii. 17. Deut. xvi. 8. ' Lev. xxLii. 6.

Mark iiv. 1. Jos Antiq. I. ill. cup. 10.

THE NEW TESTAMENT, 127

the feasts^, and particularly at the passover, there were great
numbers of victims slain from among- the cattle, as hulls, and
the like *. The paschal feast begun by serving up of the flesh
of these sacrifices, after which the lamb was eaten. The first
was what the guests were to sup upon, for the lamh was sym-
bolical, and it was sufficient for any one to eat of it about the
bigness of an olive, if they were satisfied before, or in case
the lamb was not enough for every one. 2. This lamb was la
representation of that which the Israelites had eaten in Egypt,
and was called the body of the pmsoveVy to distinguish ^/torf
part of the paschal lamb which was eaten, from what was
offered upon the altar ; that is, the blood which was sprinkled,
and the entrails that were burnt. Jesus CiiRi?yT manifestly
alluded to this expression, when he said of the bread, this is
my body ; as if he had said, this is not the body of the paschal
lamb, which we have just now eaten, but the body of the true
Iamb, whereof the other was only a figure. 3. The lamb was
killed the fourtee7ith day of the month Nisau^, in the even-
ing, or as the scripture expresses it, between the two eveningsf.
Such as could not celebrate the passover on the day appointed,
upon the account of some legal uncleanness, or any other in-
disposition, were obliged to do it the fourteenth day of the
next month. We will leave it to the learned to determine
exactly the hour when it was done. Josephus, who may
justly be looked upon as a competent judge in such matters,
says, that the paschal lamb was killed between the ninth hour,
that is, three in the afternoon, and the eleventh, i. e. about
the setting of the sun. And within this space of time also it
was, that Jesus Christ our true paschal lamb was crucified".
4. The lamb was to be a male of the Jirst year, and without
blemish". The apostles often make allusion to this last
quality, when speaking of Jesus Christ, of the Christians,
and of the church of Christ %. It was with a design to know
whether the lambs or kids had all the conditions required by
the law, that they were enjoined carefully to chuse them, and
set them aside some days before the feast. 5. This sacrifice
was to be offered up in the tabernacle, as long as it stood,

^ Deut. xvii. 2 Chron. xxxv. * These the Jews termed chagiga,

i, e. rejoicing. "• Exod. xii, 6. Numb. ix. 5. Deut. xvi.6. Josh. v. 10.

+ That is, from 12 or I o'clock till sun-setting. "Matth. xxvii. 46.

° Exod. xii. 5. t Heb. ix. 14. I Pet. i. 19. Ephes. i. 4. v, 27.

Coloss. i.22. Revel, xiv. 5. In most of the Greek copies of the seventy, there
are tTTO epithets, M>i7Aouf blemish, and perfect. There is an allusion to this
last word, Rom. xii. i. the perfect will of God, i. e. the sacrifice God requires
of us, ought to be perfect.

128 AN INTRODUCTION TO

and afterwards in the covrts of' the temple^, tj. Every par-
ticular person slew bis own victim % and one of the priests
received the blood into a vessel, which was banded by the
priests or Levites to the high priest, by whom it was poured
at the bottom of the altar. Wiien any person happened to be
unqualified for offering- this sacrifice, by reason of some
uncleanness he had contracted, it >vas then performed by the
Levites ^

7. After the lumh was slain, the 6/ooc? sprinkled, and the^ai
consumed upon the altar, the lamb was returned to tlie person
by whom it had been offered, who carried it to the place
where it was to be eat. It was necessary that it should be
thoroughly roasted, and not broiled, or half done % The
occasion of this last institution is not well known; the rea-
sons that are alledged for it, would undoubtedly seem too
far fetched to the generality of our readers, we therefore
judge it more proper to own our ignorance in this particular,
than to advance any thing uncertain about it. St. John
assures us, that the prohibition of not breaking a bone of
the paschal lamb, was typical of what happened to our
Saviour*.

8. After the lamb was thus dressed, it was eaten in every
family*, by all sorts of persons, freemen and slaves, men as
well as women. It was necessary there should be as many
persons as could eat the whole lambf". And therefore
when the family was not large enough, the master of the
house invited his friends. The assemblies that were invited
to this feast, were named brotherhoods, and the guests, com-
panions or J'riends. The reproof which Jesus Christ gave
Judas, by calling him friend or compunion^, was both just
and cutting, because he betrayed him after having eat the
passover with him.

9. It was a very ancient custom among the eastern nations
to wash their feet before meals, especially when they returned
from a journey*. There were good reasons for this custom,
because they commonly travelled on foot, without stockings

P The area of the three courts of the temple (besides the rooms and other
places in it, where the paschal lamb might be offered up) contained above
435,600 square cubits, so that there was room enough for above 500,0(X) mea
to be in the temple at the sjirae time. Lamy de Tabcrnaculo, I. vii. c. 9.
Sect. 4, 5. " Deut. xvi. 2, 5. ' Philo de Vit. Mos. 1. iii.

"Exod.Aii. 9. 2 Chron. XXXV. 13. ' John xix. 36. 'The

strangers that camenp to Jerusalem from all parts of the land to celebrate the
passover, were furnished with lodgings, g-;a/2s. + The Thalmudists

tell us, that they were not to be under ten, and might be twenty. " See

Joseph, de Bell. Jud. 1. vii. c. 17. ^ Matth. xxvi. 50. ■' Gen. xvui,,4.,

xix. 2. xxiv. 32. Judg. xix. 21. ,„,|j •

THE NEW TESTAMENT. Vl9

and their shoes were open at the top. Some imagine, with a
good deal of probability, that they were also wont to wash
itheir feet before the paschal feast, nothing- being- a fitter
representation of the state and condition of a traveller.
Slaves and mean persons were commonly put to that employ-
ment, but Jesus Christ was pleased to perform it to his
disciples, to give them an example of humility and charity ^
It is however to be observed, that this was not done during
the paschal feast, but the night before.

10. The guests leaned on their left arms upon beds round
a table, on which was set the lamb; with bitter herbs, unlea-
vened bread, and a dish full of a kind of sauce or thick
mixture, wherein they dipped the bread and herbs*. This
perhaps was the dish in which Judas dipped with Jesus
Christ, of which we read in the gospel''. It Avas very
common among the eastern nations to lie on beds when they
took their meals, as is evident from sacred as well as profane
history; but as the Thalmudists pretend'', this posture was
then absolutely necessary at the eating of the paschal lamb,
as being a fit emblem of that rest and freedom, which God
had granted the children of Israel, by bringing- them out of
Egypt, because a slave doth not commonly take his meals
with so much ease and comfort, and that besides they were
obliged to eat it standing in Egypt. This custom of leaning
at table over one another's bosom, was a sign of equality
and strict union between the guests. Which serves to
explain several passages of scripture, as what is said of
Abraham's bosom'', and of the son's being in the bosom of
the father '^. When the guests were thus placed round the
table, the master of the family, or some other person of note,
took a cup full of wine mixed with water, and after he had
given God thanks, drank it up, after which he gave one
round to every one there present; who were all obliged to
drink thereof. Hence the words of Jesus Christ, drink
ye all of it^. Afterwards they eat of the bitter herbs and
unleavened bread, which they dipped in the mixture before-
mentioned. Then the master of the family drank another
cup, that was accompanied with several thanksgivings, after
which, they began eating again as before. Lastly, they eat
the paschal lamb, and drank the third cup, which was

* John xiii. 4, 5. * This the Jew^ called cA«rossc<, in remembrance

of the mortar which they had used when making bricks in the land of Egypt.
They made it at first with dates and dried figs; i)ut the modern Jews make it
with chesnut?, apples, &c. See Basnage Hist, des Jtiifs, torn. 3. p. 622.
* Matth. xxvi, 23. " Maiuion. dc Azymis, 1. vii. <■ Lnke xvi. 22.

^ John i. !8 compared with Philip, ii. 6. See John xiii.23. <" Matth. xxvi. 27.

l:}0 AN INTBODUjeTWNifO

called the rvp of blessing, or ihanksfjlviny^. The whole
ceremony ended with the fourth cup, and the singing of
some psalms*. This is wliat by St. Mark is termed an
uhy^^*-" ' It cannot exactly be determined, whether .Jesus
,,CiiRisr observed all these particulars. It is very probable
that he did, and we meet -with some tracks of it in the
i>ospel'i. St. Luke speaks only of two cups in the account
he |oives of the institution of the Lord's supper'. 7

,, God enjoined the Israelites, under pain of death, not to
■' touch any leavened bread, as long as the passover lasted.
Several reasons may be assigned for this institution, but there
is only one set down in scripture, viz. that it was to put thfnn
in min<I of their forefathers coming out of Egypt, in sinh
haste, that they had no time so much as to get their dough
leavened ^ But one may suppose, by the metaphoricaf
sense that is a^)nnnonIy put upon the word leaven, and which
is used by .Iesus Christ and St. Paul ', that, this prohibition
had a moral view, and that the Divine Legislator's design in
giving it, was to cleanse their miuds from malice, envy, aui-
mosity, and hypocrisy : in a word, from the leaven of Egypt jf.
However it be, the Hebrews took a very paiticidar cme !to
search for all the leaven tliat might be in their houses, and /jto
fling it either into the fire or water. Their descendants have
carried this point to a superstitious nicety. Thougli the pase-
over was to be celebrated at Jerusalem, yet they that were
not able to go thither, might eat the unleavened bread in their
own houses. As there was no other sort of bread in that
city, v> hen Jesus Christ instituted his lo^^t supper.^ it canuQt
be questioned but that he made use of it. And yet the
Greek chnrcli, which hath retained leavened bread in tlie
encharht, imagined that Jesus Christ used it; and the bet-
ter to support their opinion, they have asserted, that he cele-
brated the passover one day before ihe Jews. We shall here-
after examine this matter. The Latins have, on the other
hand, supposed, that the better to conform themselves with
Jesus Christ's institution, they ought to celebrate the Lord's
supper with uideavened bread. This was one of the occa-
sions of the schism between the eastern and >vcstern churches;

?./ 1.Cdf. x-1^ t'if. \.-.* »Diiiijig the ceremony, tlieynWPg a^..f^>ei5aV,4Ha^s
the followiug psalms: 1. Psalm cxiii. cxiv. ' 2. Psalm cxvi. cxvii. cxviil.
or cxxxvi. Thislast singing was termed the hallel, or praise. The master
of the family, or the reader, explained ar.d gave an account of every cere-
mony. •■' Murk xiv. 26. " See Matth. xwi. &c. ' Luke xvii. 17. 20.
*• txod. xxii. 34,39. Deut. xvi. 3. ' Matth. xvi. 6, 1 Cor. v. 7.
t Leavened bread was likewise forbidden the Koinans, upon some particular
occasion?. Aulus Gel. 1. x. 15. .

THE NEW TESTAMENT. 131

which, after all, was a very slight one, and consequently
very scandalous, since after the abrogating of the ceremonial
law, it ought to be reckoned an indifferent matter, whether
we communicate with leavened or unleavened bread, and
since Jesus Christ, by giving no directions about it, hath left
the church entirely at liberty in this respect.

The next day after the feast of unleavened bread, that is,
the sixteenth day of Nisan, they offered up to God, on the
altar, the Jirst-J'rnits of the corn that was ripe at that time,
that is, oats and barley"". These first-fruits were a sheaf of
com, called in HebrcAv homer, or gomer, which is the name
that was afterwards given to the measure that held the corn,
which was threshed out of the sheaf. This oblation was per-
formed with a great deal of ceremony*. Towards the close
of the fifteenth day, the Sanhedrim appointed some grave
and sober persons, who, with a great number of people, went
with scythes and baskets into the fields that lay nearest
Jerusalem, and cut down the sheaf of barley. When they
were come thither, the reapers, having got first the owner's
leave, put the sickle into the harvest; and after they had cut
down the sheaf, they carried it in a basket to the high-priest,
who was to offer it up. The high-priest having beat out the
grain, caused it to be dried upon the fire, and had it ground ;
then putting some oil and frankincense to it, he presented it
to God. After that a lamb was offered up for a whole burnt
sacrifice, with several other oblations, that were accompanied
with libations. It was unlawful to begin the harvest, till this
offering had been first made. There seems to be an allusion
to this in the Revelations", where the angel orders the sickle
to be put into the harvest.

Thus have we explained the several particulars observed
in the celebration of the passover. It remains now that we
should examine a question, which hath exercised the wits of
several critics : i. e. whether our Saviour celebrated the pass-
over the year he was put to death, on the same day as the
Jews kept theirs? We have observed before, that the Greek
church maintains Jesus Christ celebrated it one day sooner
thaii ordinary ; and have shewed at the same time, M'hat rea-
sons they allege to support their opinion. Some authors
have inferred from a few passages out of St. John's gospel,

/?') 1(1

•" Lev. xxiii. 9—14. Jos. Antiq. 1. iii. c. 10. * It appears from

Exodus xvj. 16. that the homer held as much as a man that has a good stomach
can eat in a day. According to the Jewish way of reckoning, this measure
contained about 43 hen eggs, (i. e. 3 of our pints.) It was the tenth part of an
«pha, which held 432. " Revel, xiv. 15.

K 2

132 AN INTRODUCTION TO

that for several reasons which they bring-, the Jews did not
keep the passover that year on the fmirteenlh day of the
month, as usual, but tlie day after. The first of these pas-
sages is in the thirteenth chapter^, wherein it is said, that
before the feast of the passover, ichen supper was ended,
wliereby they understand the holy communion, Jesus Christ
washed' his disciples' feet. The second occurs in the eigh-
teenth chapter i'; Jesus was apprehended by the Jews, had
celebrated the passover, and instituted the eucharist the night
before; and yet the Evangelist says, that the Jews would not
go into the prcsloritm, or judgment-hall, for fear they sbould
defile themselves, and thereby become unfit to eat the pass-
over. The third is in the nineteenth chapter \ where the day
on which Christ was crucified is stiled the preparation d/'
the passover.

Notwithstanding- which, other writers have asserted and
maintained, that Jesus Christ celebrated the passover on
the same day as the Jews. And indeed there are very good
reasons to believe that he did. 1. Supposing the Jews had
put it off for any time that year, Jesus Christ v/ould, in all
probability, have complied with it, else the Jews Avould never
hare failed to lay this to his charge, since after public notice
was given of the new w/oow, people were obliged to keep to it,
even though there was a visible mistake in the matter ^
2. Those that have thoroughly examined the reasons alleged
for this delay, find no manner of weight in them, since they
are grounded upon customs that are of a much later date
than the times of Jesus Christ. There were not then, for
instance, two different ways of finding out the new moon.
As it was known only by its appearance, and not its conjunc-
tion with the sun, there could be no room for celebrating the
passover on two difierent days. Besides, the Caraite Thai-
mud ists made but one body with the rest of the Jewish
nation, and therefore did celebrate the fetist on the same day
with them. Moreover, the custom of transferring the pass-
over, when it fell on the .day before the snbl)ath, is not of sO
ancient a date. 3. it is untjuestionably certain, that the
lamb was to be sacrificed pnhiichj in the temple, and tbat it
Avas necessary liiat the priests should poiu' the blood of it at
the bottom of the alttirs. As all these particulars are plainly
enjoii>ed by the laAV, Jesus Christ would not have omitted

■ , . •; • ir )■■■

"Vcr. l,g, 4. >' Ver. 2S. ■' Vpr. l4. "^ Maimon.

Cliail. Hacc. CJij;. V. sect. 2. ^ Dciil. xvi. 5, 6, 7. 2 Chron. xx.v. 10.

xxxv, II,

THE NEW TESTAMENT. 133

any one of them. Besides, is it probable that the priests
would have ministered to him in so manifest an mnovation as
this must have been? 4. The three other Evangelists
expressly say S that Jesus Christ celebrated the passover
on the same day the Jews were used to do it, which seems
entirely to decide the question. It is therefore more proper
to put another sense upon St. John's expressions, than to
embrace an opinion which manifestly contradicts the rest ot
the Evangelists. For it may reasonably be supposed, that in
the first of the forementioned passages, St. John doth not
speak of the Lord's supper, or of the paschal J east, but only
of a private supper at Bethany, the day before the passover".
Tn the second, there is no necessity of understanding by the
passover the paschal lamb, since the other sacrifices that
were offered up during the feast, had also that name given
them^ By the preparation of the passover, m *be last
place, may be meant the preparation before the sabbath ot
the nassover, which is ehewhere cnWed the preparation oj

the Jews. i ^r. * t

;, It was after having celebrated the passover that Jesus
Christ instituted the encharist to be a lasting monument ot
our redemption by his death, as the passover was of the deli-
verance of the Hebrews out of Egypt.

!' The second solemn festival of the Jews was the of ,he Pen-
Pentecost. It was so called by the Greeks % because 'e^°^'-
it was kept on the fiftieth day after the feast of unleavened
bread, i. e. after the fifteenth of March \ It was otherwise
named the feast of weeks'', because they celebrated it seven
weeks after the passover; and also the feast of harvest, because

'on it the first-fruits of the harvest were offered up to God.
The law having been given from mount Sinai upon that day,
. as the Jews pretend, this festival was appointed for a memorial

,'of this great favour. They then offered tAvo cakes made of
new wheat, which were not carried up to the altar, because
they were leavened ^ One of them belonged to the priests
then upon duty, and the other to those priests and I.evites that

"Ttept the watch. They were obliged to eat them that very

day in the temple, and to leave nothing of them remaining.

" This oblation Avas accompanied with great numbers of sacri-

'';fices, and several other offerings andlibations. The feast of

• Matth. Axvi. 17. Mark xiv. 12. Lukexxii. 7. " Compare Luke

xxii. 1 , 3. with John xi.i. 1,2. - Dcut. xvi. 2 3. 2 C hron xxxv. 8.

y Compare Matth. xxvii. 57. Mark xv. 42. Luke xxiii..54. John x.x. 14,31,4^;.
'- UsvrmoiT,. ^ Levit. xxisi. LO, 15, 16. " Jos. Antio. 1. iii. c 13.

■^ Exod. xxxiv. 23.

K 3

134 AN INTRODUCTION TO

Pentecost lasted but one day, and was kept with abundance
of mirth and rejoicing. We have nothing further to observe
about it with relation to the New Testament, except this,
That the new law, or the gospel, M'as fully confirmed on
this day of Pentecost by the Holy Ghost descending* upon
the Apostles. .

As the day of expiation happened between the Pentecost '
cftiiedayof ^^^ i\ie feust of tabemacles, it will be proper to
txpiaiioiu speak of it in this place, though it M'as of a quite
different nature from other festivals, and cannot be properly
stiled one. It was celebrated the tenth day of the month
Tisri^ ; and was named the great J'east^ or the J'ast only,
because they fasted all the day long, and began even the day
before, but especially because this was the only fast enjoined
by the law. This probably is the J'ast mentioned in ihe
Acts% where it is said, that they were afraid of a storm,
because the J'ast was alreaihf past ; that is, it was about the
beginning of October, when sailing becomes dangerous. Jt
may liowever be understood of a fast of the heathens, which
was celebrated about this time, as we have observed on that
place.

The institution of this day, and the ceremonies performed
upon it, may be seen in the sixteenth chapter of Leviticus.
Of those ceremonies some were to be observed both by the
priest and people, as the abstaining from all kind of food,
and all manner of work ; others related only to the high-
priest *^. Seven days before the feast he left his house, and
went into the temple, to purify and get himself ready against
the approaching solemnity, On the third, and seventh, some
of the ashes of the red heifer were put upon his head, which
was a kind of expiation. The night before the feast, he washed
several times Ins hands, his feet, and his M'liole body, and
changed his garments every time. When the day was come,
after the usual sacrifice, he offered several others both for the
priests in general, and for himself and his family in particu-
lar *. For his family he offered a young bullock, on which
he laid his hands, and confessed his own sins, and those of
his house. He afterwards cast lots upon two goats, that Mere
offered for the people, one whereof was to be sacrificed, and
the other sent into the desert^. From thence he came back
and jileWi^Jt^e calf and the ram that were apjiointed for the

i' . If.-,' :'i'i -: liii 1/ ■'>.;«;< '«iir. \iMin,

"• Which vVaa the first month of the cn>;/.vefli'. * Acts xxvii. 9. ''Ltv.

xvi. 29. and xxiii. 27, 28. * They oU'ered on that day 15 Kacrilii »• ;, viz. 12

whole burnt-oftevings and other expiatory sarritices huth for the people and

priests. * Lev. xvi. 8. ui-jii*«uTji, io noirjwii*-' /

THE>1S"EW TESTAMENT^ it»/

ex'pifition of his own sins, and those of his brethren the
priests.

When all these piepju*atioiTS were over, beiw^nt into the
Hohf of Holies, m the dress of a common priest *, and burned
before the mercy seat the perfumes which be had brought
from the altar. This perfume raised a kind of a cloud, that
hindered people from looking into the ark**, which was reck-
oned ,) fieinous offence. Then he came, out to receive from
one of the priests the blood of the yoiuig' bullock, and carried
it into the Hohf of Holies, where standing between the staves
of the ark, he sprinkled some of it with his finger upon the
mercy-seat'. And Ijy this ceremony he made himself fit to-
atone lor the sins of the people. Afterwards he came out of
the Holy of Holies, to take the blood of the goat he had slain'',
Avhich he sprinkled upon the mercy-seat, as he had done that
of the bullock before. He came once more out of the Holy
of Holies, and took some of the blood of the goat and bullock,
which he poured into the horns of the inuer altar i,nesiT the
vail that divided the holy place from the most holy, and also
on the basis of the outer altar. Each of these sprinklings was
done seven times. Lastly, the high-priest laid both his hands
upon the head of the other goat, and had him conveyed in the
wilderness by a fit person, after he had confessed over him the
sins of the people, and laid them upon his headl. rj .,< :,i ,-.<
. This was a very expressive ceremony. The sins of the
people were done away by the sacrifice of the first goat, and to
shew that they would be had no more in rementbrance, the
second was loaden with them J, and carried them with him
into the wilderness, which was thought to be the abode of
devils II, the authors of all vice and iniquity. And therefore
the people were wont to insult over and curse him, to spit
upon him, to pluck off his hair, and in short to use him as an
accvrsed thinff. There appear no foot-steps of this usage in
the law, but it is certain that it was very ancient, since St,
Barnabas'", who was cotemporary with the. Apostles, makes;
>■■■■■

"{.*• Because this was a day of affliction. ^ Lev. xvi. 12, .13. 1 Sara. vi. 19.
' Levit. xvi. 14. ^ Levit. v. 18. + Which were hollow for that pur-

pose. See before page 49. ' Lev. xvi, 21, 22, 23. | This goat was

called Azatel, that is, according to some a devil, because it was sent away with
the sins of the people, as hath been said elsewhere. The LXX have rendered
it by a word that signifies to remove or turn away evil. The word azazel may
also signify an emissary or scape-goat, from the word [^*] which signifies S.
goat and azal to separate. See Prid. Conn. p. ii. b. i. under the year 291.

II It was a common opinion among the ancient Hebrews, that descrtS' and
uninhabited places were the abode of devils. Matth. xii. 43. Rev. xviii.2. >

'" Ep. p. ra. 22. This epistle must have been written^not long after tjje
(destruction of Jerusalem. d m »4J -Ji'<»

K 4

13« AN INTRODUCTION TO

express mention of it. The ill treatment Jesus Christ met
with from the Jews, had some conformity with this custom,
and it is evident that his enemies dealt with him in the same
manner as they were usetl to do Avith the g-oat aznzel, as
Tertullian liath observed". It is very probable that the
ancient Jews took occasion from some passages out of the
propke1s°, to bring- in the custom of insidting thus the goat
azuzel, and crowning* him Avith a red ribbon*.

If it be asked, For Avhat reason God was pleased to chuse
the vilest and most despicable of those animals that were clean,
to be ottered on the day of expiation^ we shall answer M'ith
some learned mithors'^ : that the Egyptians entertaining- a
very great veneration for goats, and the Israelites themselves
having worshipped them in Egypt% God's design was to turn
them from this kind of Idolatry, by appointing- the one to be
ottered for a sacrifice, and the other to be load en with the
iniquities of the people.

U hen the high-priest had performed all these functions, he
wejit into the court of the Momen, and read some part of the
law. Lastly, he came the fourth time into the Hobf of Holies
to fetch back the censer, and the pan wherein the fire was.
When therefore it is said in the scripture', that the high-priest
entere<l only once a year into the Holy of Holies, it must be
understood of owe day in the year, and not of once on that day.
Every thing- was done in order, and when one function was
over, he was obliged to come out and perform other cere-
monies; which, according to the law, could not be done iu
the most holy place., as washing- himself, changing- his clothes,
slaying- the sacrifices, &c.

We have dwelt the lonoer upon this feast, because it hath
a greater conformity witn the Christian religion than any
other, since through all its purls it was typical of the most
important mysteries of Christianity. The feast in general was
a most lively re])resentation of the atonement which was made
for the sins of mankind by the blood of Jt:su8 Christ. It is
observable that Philo-Juda'us had some notion of this truth,
for he says% that the Word o/' G'of/, whereby he means the
Son, is the head and glory of the propitiation, i. e. of what
renders men acceptable to God. These passages of scripture,

" Teitull. sulv. Jud. 1. iii. 3, " I-a. i. 6. I. G. liii. 3. Zccliar. xii, 10.

* Or, a piece of red stiilF which was in the shape of a loiii^ue, saith I.ainy,
p. 134. It was also a custom :iinoii>; the lieatheiis to load uith curses and
imprecalions (hose human sacrifices that were ofl'ered for the piihlie welfare,
and to crown them with red ribbons. See Virs;. /lln. 1.2. v. 13^.

»' Bochart. de Animal. .Sac. Ser. I. i. c. 53. ' •' I.evit. xvii. 7.

Kxod. XXX. 10. Lev. xvi. 31, llel). ix, 7. ^ Phil, de Somn. p. m, 447,

THE NEW TESTAMENT. 137

that Jesus Christ (fave himself' a ransom for many^, that he
was made the propitiation Jor our sins^, that he was the pro-
pitiation not only for our sins, hut also for those of the whole
world^, and such like expressions that occur ahnost in every
page of tlie gospel, can mean nothing more, but that Jesus
CuRisr hath, by the sacrifice of himself, performed that
which was only prefiguretl by those of the law, and particu-
larly by the general and solemn expiation we are now speak-
ing of. The same Jewish author quoted just before, had also
some notion of this matter. It will be proper to set down his
very words, not as if we thought they M^ere any confirmation
of the Christian revelation, but only to shew that these were
truths >vhich the wisest part of the nation acknowledged, and
had found out by close and senous meditation. He saith, then
that whereas the priests of other natiarts offered sacrifices for
their own countrymen only, the high-priest of the Jews offered
for all mankitid, and for the whole creation^.

And not only these sacrifices that were offered on the day
of expiation were a more exact representation of the sacrifice
of Jesus Christ than any other, but also the person, by
whom the atonement was made, was in every respect qua-
lified to represent the high-priest of the Christian church.
And that,

1. Upon the account of his dignity, which according to
the Jews, was at its utmost height, when he entered into
the Holy of Holies. For which reason he was called Great
among his brethren^: this dignity was so very considerable,
that Philo does not scruple to say, according to his lofty and
rhetorical way of speaking, that the high-priest was to be
something more than human, that he more nearly resembled
God than all the rest, that he partook both of the divine and
human nature*. It seems to have been with a design of ex-
pressing both the holiness and dignity of the hi^h-priest, that
the law had enjoined none should remain in the tabernacle,
whilst the high-priest went into theHoly of Holies^

2. He further represented our high-priest by his holiness.
We have shewed before what extraordinary care the law had
taken to distinguish him from his brethren in this respect.
It was to denote this holiness, that in the anointing of the
high-priest a greater quantity of oil was used, than in that of
his Ijrethren, from whence he was called the priest anointed^.

<■ Matth, XX. 28. " 1 John iv. 10. ^ 1 John ii. 2. » Philo de

Monarch, p. 637. ^ Lev. xxi. 10. * Philo de xMoiiarch. [>. 63. de

Somn. 872. ^ Levit. xvi. 17. " Levit. iv. 3, 3.

138 AN INTllODUCmON TO

Notbino- can bitter represent tbe ^reat boliness of Jesus
Christ tbau this great plenty of oil usetl in tbe consecration
of Aaron, and it was undoubtedly with allusion to this anoint- >
ino-, tbat Jksus Christ is stiled in Scripture the holy one, byni
way of eminence '^. .i*

3. He represented Jesus Christ by his being- on thsit day
^mediator between God and the people. For though Moses
be called a mediator in the New Testament, yet it is certain
that the high-priest was invested with this oltice on the day of
expiation. Moses must indeed be acknowledged as a mediatorrn;
God having" by his means made a covenant with the children
of Israel. But as they were very apt to transgress the law,
it was necessary there shovdd be a mediator, who by his inter-
cession and sacrifices might reconcile them to God. Now this
was the high -priest's function. So that Moses and Aaroiit .
were exact types of the t>vo-fold mediation of Jesus Christ*
By him was the fiew covenant made, and by his own blood
liath he forever reconciled God to mankind.

4. The entrance of Jesus Christ into heaven once for all,
there to present his own blood to God as an atonement for
our sins, was very clearly typified by the linjk priest's going*
once a year into the Holy of Holies with the blood of tlieo .
victims '',

As for the two rfoats, we learn from the epistle of St. Barna-
bas, as quoted above, that they were even then looked upon
as typical. They both represented the same thing, but under
different ideas. The offering of the one was a manifest token
of the people's iniquities being- remitted and forgiven ; and
the sending of the other into the wilderness shewed, that they
were carried away, or blotted out of God's remendjrance.
To which there seems to be an allusion in the prophet Isaiah %
when it is said, that God casts sins behind his back, and in the.
bottom of the sea. The sacrifice of Jksus Christ may be
considered under these tMo different views, he hath done
away our sins, hath taken them upon himself, and nailed them
to his cross ^

It hath been already observed that the only fast appointed
Of Fasts. by tne law, was the day of expiation. The insti-
tution of the other Jewish fasts is however of a very
ancient <late. AVe find mention in the prophet Zechariah of a
fast of the fourth, fifth-, seventh, and tenth months". From
whence the Jews \uuloubtedly took an occasion of celebrating*

^'X'cts'iii. 14. Rev. iii.'l.^'*.' "i Ilcb. ix. 12, 21. .,^,\}.m^x^\^}l^U...
'IPe(. ii. 2t. 8Zecli. viii. 1,0. ' " ■ '

THE NEW TESTAMENT. 139

fonr solemn fasts in remembrance of some particular calami->/i
ties or misfortunes. That which was kept on the 17th of
June^ for instance, was, to put them in mind of Moses's
breaking the two tables of the law, and of other mischances
that happened on the same day*". The fast that fell on the
9th of July, was appointed upon account of the temple's
having* first been burnt on that day by Nebuchadnezzar, and
afterwards by Titus. This fast was the most solemn of the
four, and which every person was obliged to observe. The
next sabbath after it, the fortieth chapter of Isaiah was read,
which begins with these words. Comfort ye my people, &c.
From whence the consolation of Israel^ came to be used to
denote the coming of the Messiah. On the fast which was
kept the third day of September, they mourned for the death
of Godaliah, who had been appointed ruler over the Jews that
remained in the land of Israel, when the rest were carried
away captive to Babylon, and who was murdered by Ishmael
at Mizpah''. That on the tenth of December was in comme-
moration of the siege of Jerusalem, which was by Nebuchad-
nezzar begun upon that day'.

Besides these fasts that were fixed to particular daya^
there were others, and those either public, enjoined in the
time of any general calamity, or private, appointed for par-
ticular occasions, such as were those of David, Daniel, Nehe-
miah, &c™. Notice was given of the first by the sound of
the trumpet, that all the people might gather themselves
together. And then the chest or ark, wherein the law was
kept, was brought out of the synagogue, in the presence of
the whole assembly, and strewed with ashes, in token of
sorrow and affliction. All persons were obliged to appear in
sack-cloth. And one of the presidents of the synagogue
made a speech suitable to the day and occasion, which was
accompanied with several ejaculations and prayers.

When particular persons fasted, they were wont likewise
to cover tliemselves with sack-cloth and ashes, and to shew
all other signs of grief, as to forbear washing, and anoint-
ing their bodies with oil, &c. The Pharisees having made
an ill use of these outward expressions of sorrow, Jesus
Christ ordered his disciples to take quite a diflferent method
when they should fast, that their fasting might be concealed
from men". Particular persons fasted not only in the times
of affliction ; but the more devout sort were used to do it

" Exod. xxxii, 19. ' Luke ii.25. " Jer. xl. xli. ' 2 Kings xxv.

™ 2Sam. xii. 16. Psalin xxxv. 13. Dan. x. «. Neh. i.4. '' Matth. vi. 16.

140 AN INTRODUCTION TO

twice a wrok, on jyiovdays and Thursdays, as we find tho
Pharisee boastins: in the gospel o.

jf^\fsh7trf \vf\s unlaM'fuI at some certain times, as on fes-
tivals and sabhath-f/rnfM, unless the day of expiation fell
upon either of them. This custom seems to be of a very
ancient date, since we find it related in the book of Jndith,
that she fasted all the days of her widmc-hood, except the
sabbaths, and neic-moons, trith their eves, and the feasts ajid
solemn days of the house oj' Israel^. It is a maxim amono-
the Rabbins, that fasting Avas to cease upon the coming of
the Messiah. If it be of any great antiquity, as most of the
Jewish sayings are, the disciples of John the Baptist, as well
as tlie Pharisees, ought from thence to have learned that
Jesus was the Messiah, instead of finding fault with him
because his disciples did not fast'i. The answer he made to
this objection of theirs, seems to allude to the notion above-
mentioned. But here it is to be observed by the way, that
the reproach cast on Jesus Christ about his disciples not
fasting, ought undoubtedly to l)e understood of frequent
and affecled fastings, it not being at all probable that the
disciples of Christ, who, after the example of their divine
master, were strict observers of the law, would have neg-
lected to keep the same fasts as the rest of their nation did.
•' Jfi:sus Christ himself fasted forty days, but that was a
very extraordinary kind of fasting^ He allowed his dis-
ciples to observe this ceremony ^ The Apostles sometimes
practised it,' and exhorted their followers to do the same. But
it is certain that Jesus Christ hath left no positive command
about fasting, and that this custom hath crept accidentally
into the C*hristian institution. Did Christians but faithfully
observe the precepts of the gospel, their state would be a
continual feast, and they Avovdd have no manner of occasion
to afflict their sovls* by these marks of humiliation and
repentance. Or, had God ordered it so, that tlie Christian
church should be delivered from those calamitous times in
M'hich if 1 may so speak, the bridegroom is taken from her,
by the violence of her enemies, there w^ould have been no
need for her to humble herself under his hand with fasting.
P'or, in a m ord, nothing can recommend us to Cod's favour,
hut true holiness, and fasting- is no farther acceptable to him,
than as it leads us thereto.

'■ Luke xviii. 12. '' Jiiditli viii. 6. i Matth. ix. 14, 15. Luke v. 33.

yMaUh. IV. 2. " Mattli. vi. 16. « This is the phrase used

in ^.ciipiuro to ilciiotc a fast.

THE NEW TESTAMENT. 141

The feast of tabernacles* lasted seven- days, or
eifjht, as some authors infer from Iavo or three of tabema.
passages of scriptm'eS and began on the fifteenth of *^'"'
the month Tisrif. It was instituted by God for a memorial of
the Israelites having dwelt in tents or tabernacles while they
were in the desart", or else, according to others, in remem-
brance of the building of the tabernacle. The design of this
feast was moreover to return God thanks for the fruits of the
vine, as well as of other trees, that were gathered about this
time; and to beg his blessing on those of the ensuing year.
No feast was attended with greater rejoicings than this §,
which was owing to the expectation they were in of the Mes-
siah's coming, and for which they then prayed with a greater
earnestness:}:. The principal ceremonies observed in the
celebration of this feast, were as follov. s.

1. They were obliged to dwell, during the whole solem-
nity, in tents, which they at first used to pitch on the tops of
their houses'^. 2. They offered every day abundance of
sacrifices, besides the usual ones, of which there is a particular
account in the book of Numbersy. 3. During the whole
feast, they carried in their hands branches, or posies of palm-
trees, olives, citrons, myrtles, and willows % singing //osa«?2a,
that is, Save, I beseech thee. By which words taken out of
the hundred and eighteenth psalm, they prayed for the com-
ing of the Messiah. These branches bore also the name of
Hosanna, as well as all the days of the feast. In the same
manner was Jesus Christ conducted into Jerusalem by the
believing Jews, avIio looking upon him as the promised Mes-
siah, expressed an uncommon joy upon finding- in him the
accomplishment of those petitions wiiich they had so often
put up to heaven, at the feast of the tabernacles^-. They
walked every day, as long as the feast lasted, round the altar
with the forementioned branches in their hands*, singing

* Or of booths. For the tents used in this 'east were made of branches of
trees, ' Lev. xxiii. 36. Nehem. viii.- 18. + Which answered to part

of our September and October. " Lev. xxiii. 43. § For which, rea-

son it was named chag, i. e. a day of rejoicing. It was besides called the feast
of in-gathering . Exod. xxiii. 16. Deut. xvi. 13. :{: The daj's of the Messiah
were styled by the Jevvi;, the /eas< of tabernacles. ^ Nehem. viii. 16.

Which in that country were tiat, and like terraces. ^Numb. xxix.

" Lev. xxiii. 40. Nehem. viii. 15. 2 Mace. x. 7. These they tied wijh
gold and silver lines, or with ribbons: and did not leave them all the day,
but carried (hem with them even into the synag;o£;ues, and kept them by them
all the time they were at prayer. Laray's Introd. p. 135. "^ Matth, xxi. 8, 9.
* During which ceremony the trumpets sounded on all sides On the seventh
day of the feast, they went Aeye« times round the altar, and this was called
The great Hosanna. Lamy. p. 135.

14-2 AN INTRODUCTION TO

HoKaniia. To this last ceremony there seems to be an allu-
sion in the Revelations'*, wherein St. John describes the
saints, as walking round the throne of the Lamb, with palms
in their hands, and singing- the following hymn, Salvation
comethj'rom God and the Lmnb.

4. One of the most remarkable ceremonies performed on
this feast, was the libations, or pouring out of the water, which
was done every day. A priest went and drew some water f
at the pool of Siloam, and carried it into the temple, where
he poured it on the altar *, at the time of the morning sacri-
fice, the people singing in the mean time these words out of
the prophet Isaiah^, With joy shall ye draw water out of the
wells oj' salvation. As according to the Jews themselves,
this water was an emblem of the Holy Ghost, Jesus Christ
manifestly alluded to it, when on the last day of tlie feast
of tabernacles^ he cried out to the people. If ' any man thirst.

We must Hot forget to observe, that during the whole
solemnity, the Jews used all imaginable expressions of an uni-
versal joy, (still keeping within the bounds of innocence) such
as feasting, dancing, continual music, and such vast ilhuni-
nations, that the whole city of Jerusalem was enlightened
with them ^. The greatness of these rejoicings, and their hap-
pening in the time of vintage, hath made some authors believe,
that the Jews were wont to sacrifice to Bacchus^ n \m

OF THE SABBATH.

There were three sorts of sabbaths, or times of rest*^, among
Of 1 lie Sab- the Jews; the sabbath properly so called, that is,
baiii. the seventh day in each week; the sabbatical year,

or every seventh year; and the jubilee, which Avas celebrated
at the end of seven times seven years. We shall give an
account in the first place of the sabbath properly so called. '

The sabbath is a festival instituted by God, in commemora-

* Rev. vii.9. f In a golden vessel, ibid. * Whilst the members

of the sacrifice were upon it. But llrst he mixed some wine with the water.
Id. ibid. , " Isaiaii xii. 3. and Iv. 1. The ancient Latin translator hath

properly enough rendered the last words of the first passage here quoted, by.
The wells of (he Saviour. " John vii. 37. § It is supposed that these

rejoicin•!;^ were performed in tiie court of the women, that they might partake
of tlie public mirth, '" Plutarch, Symp. 1. iv. 5. Tacit. Hist. 1. v. ' The

Hebrew word sa66a<A signifies rest. Vide Bp. Watson's Coll. of Tracts, vol. 1.
p. 28, &c.

STHE NEW TESTAMENT. 143

tion of the ci'eation of the world, which was finished on the
sixth day, as appears from the book of Genesis s, and also
from the law**, wherein it is said, that in six days God made
the heaveti and the earth, and rested on the seventh day. This
institution was a])pointed chiefly for the tico following- rea-
sons ; first, To keep in men's minds the remembrance of the
creation of the world, and thereby to \ir event idolatry, and
the worshipping- oi creatvres, bysetting- that day apart for the
service of the Creator of all things: and secondly, to g^ive
man and beast one day of respite and rest every week. Be-
sides these two g-eneral vicAVS, the sabbath was established
for a more particular end, with regard to the children of Israel,
namely, to celebrate the memory of their deliverance out of"
Egypt, as we find it expressly recorded in the Iwok of Deu-
teronomy'. Hence the sabbath is cwXXed h\ scripture^asiffn
between God and the Israelites^, > ,

This hath given rise to a question, that hath very miidi
exercised the learned world, whether the sabbath was appointed
from the beginning of the world, and only renewed after the
coming of the Hel3rews out of Egypt; or whether it be a
ceremony instituted with respect to the children of Israel, to
turn them from idolatry, by putting them in mind of their
Creator and Deliverer; in a word, whether the sabbath is a
mere ceremonial institution, or an universal law, which binds
all mankind '? We shall no^ determine this question either
way, but only set down the chief arguments that render the
^st opinion most probable, and give an answer to the objec-
tions that have been advanced against it*. 1. That scripture
does not make the least mention of the sabbath's being
observed before the coming of the children of Israel out of
Egypt, though there are frequent accounts of the worship
which the patriarchs rendered to God. Now, is it probable
that the sacred historian would have omitted so holy and
solemn a law as that of the sabbath, (a law, the violation
whereof was punished with death; a law, which having
been deliverecl from the beginning of the world, ought tp
have been universally received) and not have spoken of it,
till two thousand years after its institution? Moses, indeed,
when giving an account of the times that went before him,
speaks of the number seven, as if it had been accountefl
holy, but says not the least word about keeping the sabbath.
Would tlie same sacred historian, that hath so carefully and

.- ^uQea, i^.f,^»,i^r) ,' no; .^iW ,hiE;$o* xx«l(>, II. ' Deut. v. IjJ

'^ Exocl. xxxi. 13, 16, 17. ♦ Vide Warburton, b. 4. sec. 6. vol. 1. ,

144 AN INTRODUCTION TO

exactly transmitted to posterity the travels of the patri-
archs, not have sometimes taken notice of their stopping
to celehrate the sabbath ?- or, can it bo supposed, that tlie
patriarchs would have ne«-lected to observe so strict a com-
mand? 2. The sacred writings never represent the sabbath
otherwise than as a sig-n between God and the children of
Israel, as a privilege peculiar to that nation, as a rest which
God had granted them, and a festival whereby they were dis-
tinguished from the rest of the inhabitants of the Morld.
Consider, saith Moses to the Israelites', that God hath ffhcn
ynv the sabbath, or rest; and in another place'". My sabbath
shail lion keep, for it is a sir/n between me and yov, tliroiHjh-
ont yovr f/eneratiot>s, that you way know that I am the Lord
who hath sanctified yov, that is, separated you from the rest
of mankind. Nehemiah speaks of the sabbath, as of a par-
ticular favour Mhich God had granted the Israelites, and
places the ordinance relating to it among- those other laws,
w Inch he had g-iven unto them by the hand oj' Jtloscs". In
the prophet Ezekiel*' the sabbath is ranked among the spe-
cial mercies which God had vouchsafed his people, and the
marks of distinction he had been pleased to honour them
with. Accordingly the most ancient Avriters that have spo-
ken of it, have considered it under no other view. Philo
doth expressly rank the sabbath among the laws of Moses p,
and when in another placed he calls it the feast, not of one
people or country alone, but of the Avhole universe, it is
plain that he there speaks figuratively. Josephus also men-
tions it always as a ceremony peculiar to the Jews, and stiles it
the lair of their conntry^. The ancient fathers of the church
had the same notion of this matter; Justin Martyr, in his
dialogue with Trypho the Jew, tells him®, that the sabbath
was given to the Jews upon the account of their transgres-
sions, and for the hardness of their heart; and Theodoret*
also says, that the observation of the sabbath was enjoined
them, with a design to distinguish them from all the other
nations of the world. The Jewish doctors are of the same
opinion, telling us, that their countrymen were so strict
observers of the sabbath, that they Avould not even allow the
proselytes of the yafe, to celelirate it with the sam<> cere-
monies as tliemselves, because they were not circumcised'.

' Exotl. xvi. 29. "> Exod. xYxi. 13, 16, 17. " Nchem. ix. 1 1.

" Ezck. XX. 11, 12. ■' Phil, de Uceal. p. 185. dc Vita Mosi?, p. 529.

0 De Opif. Miiiidi. p. 15. '■Joseph. Antiq. 1. " Just. Mart. Dialog,

contra Tryph. * Theodor. in Ezck. xx. To which may be added Cyril

of Alexandria, Horn. 6. de Fest. Pasch. and several others, both Greek and
Latin, fathers. ' Sold, de Jur. Nat. et Gent. 1. iii. c. 5, 10.

THE NEW TESTAMENT. 145

3. The keeping of the sab])ath was attended with such cir-
cumstances, as plainly shew, that it weis a ceremonial insti-
tution peculiar to one people, and not an universal law
given from the beg inning- of the world ; as . appears from
theijf superstitious exactness in not doing- any manner of
work for the space of four and twenty hours, and that under
pain of death. Reason itself will teach us, that one day is
not more holy in the sight of God than another, and that
idleness in itself cannot be acceptable to him. This law
therefore must have had for its object, a people considered
under some particular ideas. The Israelites were just come
out of Egypt, where not only the stars, but also mew, ani-
mals, plants, and all creatures in general were looked upon
as deities, and where they had also paid divine worship to
them. Now it was necessary there should be a day set
apart, to keep them in pei'petual remembrance of the crea-
tion; and none could be fitter for that purpose than the
seventh, for the reason before alleged. Besides, they were
come out of a country where they had been kept to continual
toil and drudgery; and therefore it was but just and reason-
able, that their rest on that day should be an everlasting
memorial of the rest God had procured them, and that it
should be v, holly consecrated to his service. It was a capital
crime to gather wood on the sabbath-day. The law did not
intlict so severe a punishment upon other faults, that were
much more grievous than this, because they might happen
to be committed through inadvertence and infirmity. But it
would have been an inexcusable ingratitude, a profanation,
and even a very criminal impiety in the children of Israel,
to break so easy a command, and to rob God of one single
moment of a day, which he had entirely reserved to himself.

4. Were all men, and all the nations in the Avorld, bound
to observe the sabbath, then it would never have been abro-
gated, as it actually was ; and the Christians ought to have
kept it throughout all ages, as they at first did, out of con-
descension to the Jews. Besides Jesus Christ would never
have said of a like injunction as the sabbath, that he was at
liberty to observe it, or not; that the sabbath was made for
man, and not man for the sabbath". From his answer to the
Pharisees, when they found fault with his disciples for pluck^,^
ing- some ears of corn on the sabbath-day, these three parti-
culars are to be observed. First, That he sets the sabbath
upon the same foot with the command, Avhereby all sorts of

'"/''■

.."•as i»53i0 :- " MaUll. xii. 8. Mark ii. 97. ','

14« AN INTRODUCTION TO

persons, besides the priests, were forbidden to eat the shew-
bread. Secondly, Tiiat llie service of Jesus Christ, who is
the tiiie temple of God, dispenses men from the observation
of the sab])ath, and drives it awcnf, to use the Jewish expres-
sion. Tliirdly, That by Jesus Christ's saying the sabbath
is made for man, and not man for the sabbath, it is plain he
looked upon it only as a ceremony appointed for the use of
man; whereas mankind was made for the noble duties of
justice and holiness, because they do not depend upon insti-
tution, but are enjoined by reason as well as scripture.
These reflections of Jesus Christ set the sabbath in the same
rank with the Jewish ceremonies. St. Paul also places the
sahhuth-days among those ceremonies, AvhereM'ith he would
not have Christians think themselves bound, because they
were a shadoic oj' thiiKjs to come^.

It may perhaps be imagined, that Sunday having succeeded
to the sabbath, the law concerning the sabbath is conse-
([uently still in force. It must indeed be OAvned that there is
some conformity between the Jewish sabbath and our Sun-
day; and that the design of the primitive chvrch was to make
the latter insensibly succeed the former, as to what was of
moral obligation in the sabbath; but we ought to take care
upon several accounts, not to confound the one with the
other. For, 1. The keeping of Sunday is not a ceremony,
but a duty which we are bound to perform for these two
reasons ; that we may set apart one day in the week for the
service of God, and secondly, that we may enjoy ourselves,
and give our dependants, some rest from their labours.
2. Sunday is not of divine, but of hxnnan institution. It is true
that there is mention of this day in the New Testament luider
the name oi the first day oJ' the week^, and the Lord's day^,
and it is moreover manifest from those places, that it was a
day reckoned more considerable tlian the rest, and set apart
for the exercises of religious duties; but still there is no
express couunand to keep it holy. 3. We do not find, either
in holy scripture, or ecclesiastical history, that there is an
obligation of abstaining from all work on Sundays, which
was one of the chief articles relating to the sal)bath. If
people do no work on Sundays, it is because they may not
be taken off from religious duties, but may have leisure to
meditate on holy tilings, which is the end for which this
day was appointed. 4. Sunday is the Jirst day of the week,
and not tlie seventh, which was essential to the sabbath.

* Colosf. ii. 16, 17. >^ Actsxx. 7. 1 Cor. xvi. 2. ^ Revel, i. 10.

THE T^EW TESf AMENT. 147

5. iSunday is iiistituted {\^on quite a different view than the
sabbath was. This latter was appointed in reniembrauce of
the creation of the world, and the deliverance of the Jews
out of Egypt ; on the Sunday, we celebrate the resurrection
of Jesus Christ, and meditate at the same time on our
Christian hopes, and the truth of our holy religion, which
was fully proved and confirmed by Jesos' rising a^ain.

There are notwithstanding some reasons which would
incline one to believe that the institution of the sabbath is of
a longer standing than the law of Moses, that it is an appoint-
ment calculated not only for the Israelites, but for all men
in general, and that it is almost of the same nature as the
moral law. It seems indeed, that the design of the sabbath
beino- to keep in men's minds, and celebrate the memory of
the creation of the world, it ought to be universally received,
and for ever observed. But on the other hand, the scripture
making no mention of the keeping of the sabbath, for the
space of two thousand years, serves very much to clear this*',
difficidty, as hath been already observed. Besides, a legis-,^
lator is seldom known to enact any laws, except in case o^.
necessity. Now this provision against idolatry* was the less^
needful in those early times, when the remembrance of the ^
creation was still fresh in men's minds, and upon the account^
of the long lives of the patriarchs, might be preserved fof:
several ages, since they had been, in a manner witnesses
thereof. The case was altered, when the rememl)rance of
the creation came to be worn out of men's minds, and they
began to worship creatures. And if God thought it proper,
to leave other nations in the hand of their counsel, nothing-
could be more Morthy of his wisdom and goodness, than to,
guard his own people against the worshipping of creatures,"
by instituting the sabbath, and also thereby to call to their
remembrance how on that day they were saved out of the
hands of the Egyptians.

The words in Genesis, wherein it is said that God hlessisd'
the seventh day, and sanctified iV^i because on that day he
rested from his work ; and those in Exodus, where God's
resting is alleged as the reason of his instituting the sabbath,^
seem also to prove, that all men in general are equally bound;
by this institution as Avell as the Jews. There may be some;
probability in this, but it is also attended with difficultiesj^
It is indeed said in Genesis that God blessed, that is, pi-o-
Mounced happy the sabbath-day, and that he sanctified, or

* Viz. the institution of the sabbath.

148 AN INTROBWTION TO

separated it from otlier days ; but there is no command abouf
celebrating', or keepinq- it //o/i/. It would be somewhat
strant»c if the sacred historian had recorded an injunction
given to Adam in particular, and not have mentioned a
command wherein all mankind was concerned. When God
sent the delug-e into the world as a punishment for men's ini-
quities, among the crimes laid to their charge, we do not
find that tliey are ever accused of having broken the sabbath,
which would nevertheless have been a crime committed
against the majesty of heaven. It is then very probable that
in Genesis the sacred historian hath spoken of sanctifying
the sabbath-clay by way of anticipation, as all the other his-
torians are often used to. do*. The account of the creation
was not given, till after the coming of the children of Israel
out of Egypt, with a design to turn them from idolatry, and
the Avorshipping of creatures. Moses takes from thence an
occasion of giving them to understand, that this is the reason
why God hath sanctified the .seventh day, and appointed this
festival, to be by them celebrated every week. Upon this
supposition, the sanctifying of the sabbath does not relate to
the creation of the world, where we find it mentioned, but to
after-ages.

Another argument, whereby it hath been atteinpted to
prove that the sabbath is not a mere ceremony, is, That the
law whereby it is enjoined being part of the decalogue,
which contains the laws of morality, that are of an eternal
obligation, this consequently seems to be of the same nature.
Welmve already shewed that the law concerning the sab-
bath hath all the marks of a ceremony, and not of a moral
duty. The most ancient fatlters of the church have been of
the same opinion, as we have also observcdf . The heathens^
have expressed some regard for all the other articles of the
Jewish law, ajnl ridiculed only the sabbath, which they
looked upon as a vain and trifling ceremony, not knowing
for what wise reasons it had been appointed. It was not-
withstanding necessary that the law concerning the sabbath,
though merely ceremonial, should be ranked among the ten
commandments, and that for these two reasons,

1. The observation of the sabbath being then a part of the
divine worship, and a fence against idolatry, as God was
therein acknowledged the Creator of the world, it was very

* Tliere are sever;il anticipations of tlic like nature in tlie Pentateuch.
^ Justin Mint. Dial. cont. Trjjjli. Terlull. Theoiloret iu Jlzeeli. \v. f;hiys«»st.
Auguslin Lib. ad Marcei. <le hp. & lit. e. 14. '^ S( iiec. a|>,Au^. «t«:Ci»vit,

c. vi. 11. Juvenal. Sat, 14. Rutil. Itin. 1. 1. /r'x'i; i-^"

THE NEW TESTAMENT. 149

expedieht that this law should be placed in the first table,
which contained the duty of the Israelites towards God. It
is moreover to be observed, that this commandment is the
last in that table, because by observing- it the children of
Israel could therein discover the grounds of the three first.
The second reason why the law concerning- the sabbath is
placed in the decalogue^ is plainly this, because it is an
abridgment not only of the moral, but also of the ceremonial
iaw; According to Philo% the sabbath was a summary of
the latter. The fourth commandment, saith he, is ovfif an
abridgment of whatever is prescribed concerning the festi-
vals, vmcs, sacnfices, and all religions worship. Thus have
we set down tiie chief reasons relating to the nature and
origm of the salibath. We shall leave the reader to deter-
mine either way, or else to suspend his judgment. *' {.> u.i

We come now therefore to consider the sabbath a^ tit Jt^-
ish ceremony. This word most commonly denotes the seventh
day of the week, but it hath sometimes a more extensive sig-
nification in scripture. It is sometimes taken for all the festi-
vals, because they were so many days of rest. The feast of
expiation in particular is frequently stiled tlie sabbath, as
well as the Jirst and eighth days of the feast of tabernacles,
and the sabbatical year^. Sometimes it signifies the whole
week*^, because the sabbath was the most remarkable day in
it. As for the sabbath properly so called, it is ofteii termed
in the sacred writings, and in Josephus, the sabbaths in the
plural \ Which it was proper to observe by the way, to pre-
vent any one from being embarrassed at it.

The sabbath began the Friday in the evening, which was
the preparation*, about smi-set, and ended the next day
at the same time. What chiefly deserves our notice in this
day, is, that both man and beast were obliged to rest and
abstain from all s'ervile occupations ^ This rest was the
most essential part of the solemnity and worship of that day,
for the reasons before mentioned. It appears from several
places of the New Testament, that religious exercises, as
reading the law, praying and blessing. Were reckoned neces-
sary on the sabbath, but they are not prescribed by the law;

^C'/,^ Philo de Decal. '■ Levit.^^vi. xxiii. 24. xxv. 4, Ezek. xx. 21.

" Luke, xviii. 12. Matth. xxviii, 1. * Matth. xii. 1. Mark i. 21.

Joseph. Antiq. i. 2. * Mark xv, 42. The law of the sabbath obliged

the Jews to so strict a rest, that they were not suffered to dress their victuals,
nor even to light their fires ; which oblig;ed them to prepare things the day
before, i. e. the Friday. And for this reason it is riatned the pr-tparation of the
sabbath. Lamy, p. 106. * Exod. xvi. 29, 30. xxiii. 12. Jerem.

xvii. 22, 27.

L 3

150 AN INTRODUCTION TO

whereas rest was enjoinet! with the utmost strictness imagin-
able. Hence in tlie scripturo-lanouage* to profane the
snhhath is the same as to work upon it, as to scmctijy it
sigiiilies to rest. Even the most necessary works were for-
bidden on pain of death ^, as g-athering manna, or wood,
baking bread, lighting a fire^; not only solving and reaping
were then reckoned luilawful, but also plucking any ears
of corn, carrying- any thing from one place to another, or
going above two thousand paces or cubits ; which in scrip-
ture is called a sahhath-dmfs journey^'. The Jews had
carried their scruples in this point to such a height, that
they imagined they were not so much as allowed to fight
in defence of their lives on the sabbath-day. They ])aid
sometimes very dear for their superstitious notions, especially
during the persecution of Antiochus Epiphanes, when they
suffered themselves rather to be burnt and smothered in the
flames, than defend or stop the mouths of their caves ; this
prince having pitched upon the sabhath-day to attack them',
Matthias soon convinced them indeed of their error, by teach-
ing them that self-murder was a greater crime, than ]>reaking
the sabbath. Notwithstanding they fell again a sacrifice' to
this superstition under Pompey, who taking an advantage qf
it, fixed his machines against Jerusalem, without any manner
of opposition. There were however several thing's, which
it was lawful to do on the sabbath-day; but they could not
well be looked upon as servile employments. Of which
kind were circumcision, and works of mercy, that m ere to
be performed to beasts, and therefore much more to men, as
Jesus Christ told the Pharisees, when they found fault
with him for having healed a man on the sabbath'^'. All
occupation in general relating* to the divine service was
allowed of on that day', as getting ready what(!ver was
necessary for the sacrifices, slaying the victims, &c. ";

* Exod. xxxi. 14. xxxv. 2. xx. 8. •■ Numb. xv. 32, &c. Exod. xxxi. 14.
s Exod. xxxv. 3. xvi. 23. Philo de Vit. Mos. p. 508. And tlierpfore as soon
as tlio sun was! gone down, llio Friday in tlte evenins;, so far that it slioiie only
on the tops of the mountains, they lighted their lamps. '' Josh. iii. 4.

John V. 10. Acts i. 12. Matth. xii. 1, 2. If liiey took a journey, they took
care to be at the end of it before sun-set. Some of their reasoninjjs on thi-.
point were as follow, viz. it is forbidden to nap, and it is forbidden lo
gather ike ears of corn, boenuse that is a sort of reaping. It is not laMfiil
to sow, and therefore neiibor is it to walk in ground ncioly sown, because
the seed may stick to the feet, and so be carried from place to place, wli'ich
b in some sort sowing. Laniy's Introduction, p. lUo and 188.
' Joseph. Anfiq. xii. 18. and xiv. 8. Plutarcii.de Supcrst, p. 163.
" Matth. xii. 5. Johnvii.22. Luke xiii. 15. xiv. 5. ' It was a maxim

among the Jews, that there wa^ no sabbath in the sanctuary.

THE NEW TESTAMENT. lal

It is evident from the New Testament, that the celebration
oi the sabbath chiefly consisted in the religious exercises,
which were then performed. But there is no injunction
relating to them in the Old Testament, except a burnt-offer-
ing of two lambs, which was on that day added to the morn-
ing and evening sacrifices. But reason alone taught them
that God having reserved this one day to his service, it
ought to be spent in devout meditations, and a Sacred rest,
as Philo hath expressly observed™. We have before had
occasion of mentioning the religious exercises performed on
the sabbath.

Feastings and rejoicings were also thought essential to
the sabbath, according to Philo, Josephus, and the Thalmu-
dists". These however do not seem to have been of divine
institution. It is only said in the law, that the sabbath was
appointed as a day of respite, as a breathing-time according to
the septuagint, or as a day of rej'reshment according to the
ancient Latin version. This custom is certainly of a very
lono- standing, since it is taken notice of by an heathen
author", by way of reflection upon the Jews. There could
be no manner of harm in it, if, satisfied with some few inno-
cent diversions, and moderate mirth, they had not exceetled
the bounds of temperance and sobriety, as they are charged
by that author, as well as by St. Augustine p, of having done.
Jesus Christ made no scruple of being at a feast on the sab-
bath-day "J. But such was the sensuality of that people, that
they could not but soon make an ill use of this custom.
Accordingly we find some foot-steps of it in the prophet
Isaiah^, where rewards are proposed to such as would not
take an occasion from the sabbath, to indulge themselves in
all manner of rioting and excess. It is certain that the sab-
bath was a day of rejoicing", and that, as a token of it, they
sounded the trumpet at several different hours*, made great
illuminations, and every one put on his best garments, and
dressed over night a greater quantity of victuals than usual.

Before we conclude this article concerning the sabbath
properly so called, it will be propeir to explain what* St. Luke
means by the second-first sabbath, the which is the more
necessary to do here, because the note on that passage happens

' i

' ° Philo de Decal. p. 585. " Philo de Vita Mosis. Jos. cont. App. 1. 1'^
" Plutarch Syinposiac. 1. iv. p Aug. Tract. 3, in Joan. '^ Luke xiv. K

>■ Isaiah Iviii. 13, 14. * The first time was at the ninth hour, or our three

in the afternoon, and then they left off working in the country ; the second
was sometime after, and this moment all the workmen in the city left oflT work-
ing, and shut up their shops ; and the last was, when the sun waj ready to set,
and then they lighted up the lamps. Lamy, p. 129. ' Luke vi. 1.

152 AN INTRODUCTION TO

to be omitted in our version of the New Testament. As this
expression is to be found no where but in this place, the
learned are very much divided about the sig-nification of it,
and (irei>ory Na/.ianzen excused himself in a very pleasant
manner from delivering- his opinion about it, Mhen desired
by St. Jerome ^ The Jewish year having- two beginnings, as
hath been shown before, some authors pretend that there
were consequently two Jirst sabbaths, namely, the tirst sab-
bath of the month Tisri or September, which was the begin-
ning- of the civil year. This, according to them, Avas the first
snhhath of all. The other was the first sabbath in the month
Nisan or March, and this was named the second-Jirst. Cle-
mens of Alexandria speaks indeed of a sabbath", that was
stiled the first. And this conjecture would appear plausible
enough, was it not liable to this difficulty, viz. That if the
second-Jirst sabbath mentioned by St. Luke had been the
first sabbath of the month Nisnn, it would thence follow that
the disciples had transgressed the law by eating ears of corn.^,
since the omer of barley, which was not presented to God till
the next day after the feast of unleavened bread, that is, the
sixteenth, had not been at that time offered up. Yet we do
not find that the Pharisees upbraided the disciples for having-
transgressed the law in this respect, but only for having-
phicked ears of corn on the sabbatii. Others have imagined
that the Jews called Jirst sabbaths those three, that imme-
diately followed their three solemn festivals ; insomuch that
the first of all was that which came after the passover, the
second-frst after the petftecost, and the third-Jirst after the
J'east of tabernacles ; but this conjecture is built upon too
weak grounds to be depended on. The most probable opi-
nion therefore is that which is connnonly received among the
learned, namely. That by the second-Jirst sabbath is to be
understood the first sabbath after the second day of the
feast of unleavened bread, when the handful of barley was
offered y, and from which the seven weeks between the
passover and pentecost were reckoned. Every circumstance
tends to confirm this supposition. The disciples might then
lawfully cat ears of corn. Josephus says% that on the second
day of the feast of unleavened bread, >vhich is the sixteenth
of the month, they are allowed to reap, but not befon-.
Besides, the Greek word used by St. Luke% properly sigui-

' Hicr. Kpist. xxiv. nd Ncpotiaii. "' Cloin. Aloxand. Str. \i.\). Oj6.

" Lev. xxiil. 14. '' Lev. xxiii. 15. ^ Joseph. Antiq. 1, iii. 10.

" AlVTBc^OTTfUTOi;, 1. 0. TTfWTO; UTTO T»)? OlvlsfXi.

THE NEW TESTAMENT. 143

ties the first after the second. This moreover agrees with the
Jewish way of computing- the fifty days between the passover
and pentecost^. The next day after the offering of the omer,
they were used to say, this is the first day of the omer^
and so on, till the fiftieth. The Hellenist Jews instead of
saying' the first after the omer'^, said the first afiter the
second^ that is, after the second day of the J'east of unlea-
vened bread.

The sabbatical year happened every seventh Qf j,,g j^^.
year, and therefore it was also named the sabbath '^, ^^t'*^^' y^^r-
according to the Jewish calculation. The first sabbatical year
celebrated by the children of Israel was the fourteenth after
their coming into the land of Canaan, because they were to
be seven years in making themselves masters thereof, and
seven more in dividing it among themselves. This year was
reckoned, not from Abib or March^ but from Tisri or Sep-
tember. It was called the year of release^ for several reasons.
1. Because the ground remained untilled. They were not
permitted to sow, to plant, or prune trees, in a word, to culti-
vate the ground in any manner whatsoever®. So that during
the six foregoing years, and especially on the sixth, which
was stiled the eve of the sabbatical year, they were obliged
to lay in provisions against the ensuing* time of need. This
hath made some believe that when Jesus Christ told the
Jews, Pray ye that your fiight be not on the sabbath^, he
meant the sabbatical year, when there was but little suste-
nance to be found upon the ground. But another sense may
be put on that passage*. 2. Such debts as had been con-
tracted during' the six preceding years were remitted^. But
it may be questioned whether a creditor was not allowed to
demand his debt at the end of the sabbatical year ; the Thal-
mudists are not agieed about it, but thus much is certain,
that the sabbatical year was a time of acquittance for deb-
tors. 3. Hebrew slaves were then set at liberty. It is how-
ever probable, that masters were obliged to make their slaves
free at the end of every seventh year, whether it happened to
be the sabbatical year or not*^; unless the slaves were wil-
ling to remain in the same state for life, in which case, their
masters brought them before the judges, and bored their ears
through with an awl against the door-posts. To w^hich
David alluded w hen he said, that God did not desire sacri-

•• Leo of Modena Cer. of the Jews. " Bartolocci. Biblioth. Rabb. apud

Bern, Lami, Appar. Chron. p. 202. "^ Lev. xxv. 4. •* Exod. xxiii. 10, &c.
Levit. XXV, 2, 3, 4, 5, ' Matt. xxiv. 20. * Whatever grew of

itself was left on the ground for the use of the poor and the stranger. Exod.
xxiii, II. s Deut. XV. 2. " Exod. xxi, 5, 6. Jerein. xxxLv. 14.

154 AN INTRODUCTION TO

fice or oblation from him, hut had bored his ears', that he
might be his servant for ever, and become always obedient to
his voice. These words to bore the ear, are rendered in the
septuagint by others that signify to Jit, or prepare a body,
meaning", that the body or person of the slave w as no longer
his own, but his master's. The author of the epistle to the
Hebrews brings in Jesus Christ makiiio- use of the same
expression, and applies it to his subject''. Lastly, When men-
tion is so often made in the New Testament of the remission
of sins, it is undoubtedly spoken with allusion to the sabbatical
year, which was a year of remission in all these respects.
The jubilee f was celebrated at the end of seven times seven,
Of the or forty-nine years, that is, every fiftieth year l. It
jubilee, began on the tenth day of the month Tisri, and was
proclaimed throughout the country by the sound of a ram's
horn, or a trumpet. There is no mention of the jubilees, but
whilst the twelve tribes were in possession of the land of
Canaan. The Thalmudists pretend that they ceased when
the tribes of Gad, Reuben, and the half of Manasseh Avere car-
ried away into captivity, and they are not at all mentioned
under the second temple, though the sabbatical years con-
tinued still to be observed. The jubilee had the same pri-
vileges as the sabbatical year, the ground was not then
cultivated, and slaves were set liberty "'. And besides, such
lands as had been sold or mortgaged, returned to the first
owners, if they could not redeem them sooner"; excepting-
houses in walled towns". These were to be redeemed within
a year, otherwise they belonged to the purchaser, notwith-
standing thejubil.ee.

Some learned men p have attempted to prove by a calcula-
tion, that appears pretty exact, that if the Jews had still
observed the jvibilees, thefifteenth year of Tiberius,w hen John
the Baptist first began to preach, would have l>een a jubdee,
And conseijuently the last, since fifty years after the Jewish
commonwealth was no longer in being. This particular is of
some conse<jueuce in our disputes with the Jca; s, w ho pre-
tend ^, that the son of David will come during the last
jubilee. And this also exactly agrees with the design of the
gospel, and the end of John the Baptist's coming-, w liich Avas
to proclaim the grand jubilee, the spiritual freedom of the

' Ps.alin xl. 6. ''' Heh. x. 5. + The word jubilee is formod from

a Hebrew noun that signifies a rn!n\s horn, because it was u-ed in proelaiiniiin;
the jubilee, or else from another signify ins; to remit or bring back again, bccan^e
alienated estates returned then to the former owners. ' Lev. xxv. 8.

"> Ibid. ver. 40. " Ibid. ver. 28. " Ibid. ver. 30, p Father

Lamy. Appar. Ciiron. p. 1-12 '" Geinar. Tract. Sanhed. c. 11, 12, D.2n.

THE NEW TESTAMENT. 155

children of God, foretold by Zechariah% and prefigured by
the jubilees of the Jews.

This article concerning the sahhatJi, the sabbatical year, and
the jubilee, gives us an occasion of reflecting on the number
SEVEN, so famous in the Old and New Testament. It is
certain that an extraordinary degree of perfection and holiness
hath ever been ascribed to it, even among the heathens, as is
evident from Philo% as well as the seven altars, which Balaam
caused to be erected, to sacrifice thereon seven bullocks, and
seven rams*. We learn from Genesis that this number was
much respected also by the patriarchs. God ordered Noah
to choose seven pairs of clean animals, and bring them into
the ark". Noah sent every seven days a pigeon out of the ark
to see if the waters were abated^, Abraham set apart seven
Iambs for Abimelechy, Jacob served Laban twice seven years ^
Cain was to be revenged seven-fold, and Lamech seventy and
seven, or eleven times seven\ God commands Job's friends to
ofFer seven bullocks and seven rams for a burnt-ofrering\
Pharaoh saw in a dream seven cows, and seven ears of corn,
which Joseph interpreted by seven years *=. This nuniberwas
no less famous under the law, and it became entirely holy by
the institution of the seventh day. Most of the extraordinary
sacrifices were generally seven, and if there were more, they
were reckoned by multiplying this number. The aspersions
were done seven times. Several festivals lasted seven days.
There were seven Aveeks between the passover and pentecost.
More festivals were kept during the seventh month than any
other; there being no less than six. The number seven seems
also to have been observed in performing several miraculous
operations. When the Shunamite's son was brought again to
life by Elisha, he sneezed seven times 'i; and the same prophet
ordered Naaman to go and wash himself seven times in the
river Jordan, in order to be cured of his leprosy. Is
Jericho to be taken, we presently see seven priests sound-
ing the trumpet for seven days, and on the seventh com-
passing the city seven times. All these instances, and many
others that might easily be produced, plainly shew that
the number seven was reckoned full of mysteries. There are
likewise in the New Testament manifest tokens of the
mysteries which this number was supposed to contain ; par-
ticularly in the Revelations, where every thing that can be

. 11117. r'-[ ' -1:1 r ^

.«• Zech.ix.H. ^ Phil, de Muiidi Opif. 17, 18. ' Numb, xxiii,,!^

" Gen. vii. 2, 3. '' Gen. viii. 10, 11, 12. y Gen. xxi. 28. » Gen.xxix, 18.
='Gen.iv.24. hjobxlii.8. <= Gen. xli. 0 2 Kings iv.

35. & V. 10. ! f .:- .b2i!r.'i5 j.-i;sX .icojoo' .•■uij 11,9 ,

156 AN INTRODUCTION TO

numbereil, is rorkonod by sf yp?js. The Jews have raiisiuked
all arts and sciences, to account for the pretended peHeclion
of the number seven. They have fetched arguments for it
from physics, the human body, and all the parts of nature;
from arithmetic, astronomy, and g-eography. There Avas no
need of so much leartiitig". The number seveyt. hatli no per-
fection in itself. But it is plain that God m as pleased to make
it as it were a sacrament of the truth of tiie creation, that
men seeing- that nnml^er so often distinguished from the rest,
and forming" the most remarka])Ie epochas and computations,
might always remember, that it was on the seventh day Cod
had rested from his works after the creation of the >vorld.
Philo having advanced several odd and extravagant things
concerning' the number seven'^, concludes all his speculations
upon thatpoint with these excellent words: P'or these reasons,
saith he, and several others, is the number seven hononred; hut
chieffif, hecaiise by it is manifestpd the Father and Author of
the universe, and the mind may in it behold, as in a loohinij-
(jlass, Godcreatinn the world, and all thinrfs that are therein
contained. But it must be observed that this number is mys-
tical, and wherever it occurs in scripture, is not always to be
taken in a literal sense, for frequently it is a certain and defi-
nite number put for an uncertain and indefinite one, and
sometimes it sig-nifies no more than some certain larg-e num-
ber.

We have but little to say concerning- the rest of the Jewish
festivals that were of divine institution, that is, the wetc-
moons. The feast of the new^ year, which happened on the
first new moon, was celebrated with a great deal of solemnity
on the first and second days of the month Tisri, which was
the beginning- of the civil year of the Hebrews*. This fes-
tival was called in scripture the J'east oj' trumpets, because
during- all that time the temple resounded wMth these instru-
ments. It was spent in rest, feastings, and rejoicings^.
Several extraordinary sacrifices were then offered ; especially
h goat that was offered vp to the Lord, as is expressly said
in scripture*. There could ])e nothing more natural, than to
consecrate to God a rlay which had by the heathens l)een
dedicated to their false deities, thereby to turn them from
idolatry ; but among the other reasons which rendered this
day holy, the most reiuarkable is, that it was the first day in

*■ Philo lie Drcal. "^ Lov. xxxiii. 24. ^ P<alm Ixxxi. M.

* Tlio most famous Jewish doctors observe, that by these words of seripture
IS meant, that (his Roat was not ottered td the moon, as the Geulile& were used

to do, but the true Ciod. '■■ '■'■

THE NEW TESTAMENT. 157

the seventh month of the ecclesiastical year. Besides, it i^
an old tradition among the Jews, and received by several
Christians, that the world was created at that season of the
year. To which may be added, that sabbatical years and
jubilees were regulated by the month Tis^ri, for which reason
perhaps it was called tlie memorial of the jubilee.

Mention is often made in the sacred writings of the solem-
nity of the new-mootis, which are by the Hebrews stiled the
beyimdvg of the months^\ We meet Avith some footsteps of
these festivals in the remotest periods of heathen antiquity',
but they were consecrated to the moon, as hath been already
said. We have also observed before, tliat the ancient Jews
were not used to have recourse to an astronomical calcula-
tion, to find out the new-moon, but discovered it by its phasis,
or appearance, when it begins to emerge out of the rays of
the sun, which was by them observed with a superstitious
exactness. These festivals were celebrated in . the same
manner as were observed on the first day of the year, bating
some few differences, Avhich may be easily discerned by com-
paring the twenty-eighth and twenty-ninth chapters of the
book of Numbers together. We do not find that the feast of
new-moons had any typical meaning. It seems moreover not
to have been so much a law, as a custom already received,
which the Supreme Lawgiver did not think fit to oppose, but
only to prescribe what ceremonies were to be then observed*.
When therefore St. Paul ranks the new-moons among those
observances which were only figures of things to come^ he
means the whole body of the ceremonial law, whereof the
new-moons were a part.

We are now come to those Jewish festivals, which y^^^ feast of
were of human institution only. The first is that purim.or lots
of lots, called in Hebrew purimf. The occasion of which
name was taken from Haman's enquiring by lot, when it
Avould be the fittest time for destroying the Jews. It was
instituted by Mordecai, in remembrance of the signal deli-
verance Avhich Esther had obtained for that nation, when it
was just going to fall a victim to the pride and cruelty of
Haman. They celebrated it on the fourteenth and fifteenth
of the month ^rfarV because on those days the consternation
'Of rioirtvT fraO'f.^-j jhHIo -mU odointj 3u(i ;\i\^Uii}i

" Exod. xi. ^V'^Mtdi.'^. 10:'xxtiii. il'. Ts^lkTi'T. I3,H. ■''' ''fetft-ipf/lk
Troad. Chor. 5. Hesiod, Dier. v. 6. Herodot. Vit. Horn. c. 33. * A famous

Caraite doctor named Elias, imagined, tlia.l,the new-moous were observed even
in the time of Noah and Abraham. . ,,- "..Coloss. ii. 16. tTbisisa

Persian word, hut used by tlie Hebrewfi.: , ;,fj ,. ,; ' ,W,l»ich answered itQ o«.r
February and March. j^^,^ auij ^ilj juti .ul> o.

158 AN INTRODUCTION TO

of the Jews was changed into joy, by the unexpected victory,
wliich God oTanted them over their enemies*. The whole
book of Estlier was read in the synagogue upon this occa-
sionf, and some passages concerning Amalek. The rest of
the time Mas spent in feastings and rejoicings.

The feast of the dedication, spoken of by St. John *",
The feast of ^'^^ appointed by Judas Maccabeus, in imitation
dedication, of thosc of Solouiou and Ezra, for a thankful remem-
brance of the cleansing of the temple and altar, after they
had been profaned by Antiochus ||. It began the twenty-
fifth of Cisleu or December, and lasted eight days. They
callcjl it otherwise the feast of lir/hts, either because during
it, they illuminated their houses X, or, according to Jose-
plius §, ])ecause of the extreme happiness of those times.
The whole feast >vas spent in singing hymns, offering sacri-
fees, and all kinds of pastimes and diversions.

These are all the Jewish festivals that deserve our notice.
They had others of a more modern institution, but we shall
pass them over here, as having no relation to our present
design.

* This probably happpnod under Artaxcrxrs Longimaniis, who is supposed
to have been the same as Ahasticrus, about 500 years before Christ, f And

as often as the Children heard tiie name of llainan,they struck the benches of
the synagogue with as much joy, as they would have struck Hainan's head, if
it had been before them. Laniy, p. 137. When the year had 13 months, this
feast was twice celebrated, both in the first and second Adar. lb. "' John x. 22.
1 Maccab. iv. 59. || The Jews celebrated four of these feasts.

The first was that of the temple built by Solomon in the month Tisri ; the
second, that of the temple rebuilt by Zorobabel, in the month Adar ; the third,
that of the altar rebuilt by Judiis Maccabeus, on the twenty-fifth day of the
month Cisleu ; and the fourth was that of the temple of Herod. Lamy, ib.
I By setting up candles at every man's door. See I'rid. Counect. p. 2. b, 3.
under the year 165. ^ Joseph. Ant. \ii. 11.

les.

oT yroy[ 159 ]

INTRODUCTION

THE NEW TESTAMENT.

PART II.

1 HE first part of this iniroctnctwn hath but an concerning
indirect relation to the New Testament, but this J|J^,^,^rin"
second part will more particularly refer thereto, gen^ai.
The four Gospels, the Acts of the Apostles, fourteen Epistles of
St. Paul*, one of St. James, two of St. Peter, three of St. John,
one of St. Jude, and the Revelations of St. John, make up
that sacred collection which goes under the name of the New
Covenant, or New Testament. This title was not given by
the Evangelists or Apostles, since in their time the canon of
the books of the New Testament was not yet composed, it
being not done till the end of the/r*^ or beginning of the
second century. It is notwithstanding of a very ancient
date, and occasioned undoubtedly by a passage of Jeremiah,
wherein God promises to make a new covenant with his peo-
pled In the old Latin version the original Greek wordf, is
rendered by that of Testament, in allusion to that passage of
the Epistle to the Hebrews, wherein it is said, that the JVew
Testament was ratified by the death of the Testator**. It is
called J^'eiv in opposition to that collection of the sacred
Hebrew writings, which are by St. Paul named the Old Testa-
ment, or Ancient Covewaw^, because it contains the conditions
of the covenant which God had made with the children of Israel
by the ministry of Moses ; as Jesus Christ gave the name of
JSTew Covenant, to that which God made, through his media-
tion with mankind •>. The JVew Testament therefore, or the

* We have proved in our preface to the Epistle to the Hebrews, that that
Epistle was written by St. Paul. ^ Jerem. xxxi. 32. + Ata9»)x»).

This word signifies both a law, and an agreement, a covenant, and a testament.
»• Heb. ix. 16, 16. <= 2 Cor. iii. 14. ■> Matth. xxvi. 28. 1 Cor. xi.25.

160 AN INTRODUCTION TO

JVVw Covenant, are tliose books which contain the last w'\\\ of
oiir heavenly Father revealed by his Son Jesus Christ; the
benefits which, through him, are conferred upon us here
below, those which are promised to us hereafter, our obliga-
tions to God; in a word, the conditions of the evangelical
covenant or oeconomy. The Old and New Testament may
properly be stiled the sacred deeds and the originals of the
two covenants mentioned by St. Paul in his epistle to the
Galatians^

But here we must observe, that when those laws which God
hath at different times delivered to mankind are named a Cove-
nant or Testament^, these words are not to be taken in a strict
and literal, but in a figurative sense ^; that is, as far as God's
dealing w ith his creatures, and the laws he hath given them,
may be said to have a conformity with a testament or cove-
nant. The name of Testament, for instance, which is but
improperly applicable to the first Covenant, does exactly
belong to the JVeir, because in this the death of the Testator
intervened'', which happened in the first only in a figurative
manner. There are other respects in which the name of
Testament cannot be applied to either of the covenants. An
heir is at liberty to accept or reject a will. But under the
law and the gospel the w?7/of God cannot be rejected without
rebellion anil impiety. As for the name of Covenant, it may
be applied two ways, both to the Old and J^ew, 1. They
contain reciprocal conditions. God makes promises, and
requires some certain duties. 2. They Avere both ratified w ith
blood, as covenants used formerly to be. But there is this
difference between the covenants that are made between man
and man, and those which God jliath been pleased to make
with mankind; That in human covenants the contracting
parties are at liberfy, and have nearly the same right of pro-
posing the conditions upon which they are willing to agree
and covenant together. The case is otherwise here. God is
the Creator, and men his creatures; he is the supreme
Monarch and they his subjects. He is the sovereign Law-
giver, must be obeyed al)solutely, and without reserve. When
therefore God says that he makes a covenant Avith mankind,
his meaning is, that out of condescension and mere goodness,
he is pleased to descend from his supreme majesty, and not
use his power that he may engage tliem to obedience by a
principle of gratitude and love.

We must pass the same judgment upon the words aco-

'Halat. iv.21. fCal. iv.^. ^^ Ileb. i. 1. " Ilcb. i.\. 16, 17, 18,

THE NEW TESTAMENT. 1^

nomif and dispensation, that are used to express the different
states of mankind nnder God's direction, and the several
methods he hath followed in the government of them. The
term ceconomy is very ambiguous in our language; we have
therefore thought fit to change it into that of dispensation,
which is more plain. These words are taken from the lan-
guage and customs of mankind, and are to be figuratively
understood, according to the nature of the things in ques-
tion. The meaning of theni is, that God, like a prudent
Father, deals diifefently with his children, according to the
ditference of times an'^d places, according to their age,
strenoth and capacity. A governor may alter his laAvs and
government, and still remain very constant and unchange-
able, because he hath not always the same subjects to
o-overn, or because their condition may alter. Before men
entered into society, when there was only Adam and Eve,
just come out of the hands of God, and consequently inca-
palde of transgressing any article of that law, which God
gave afterwards to his. people, it was necessary that their
obedience should be tried by a law peculiar to them alone.
After the lirst inhabitants of the world had departed from
that law of nature, which God had implanted in them when
he made them reasonable creatures, it was necessary they
should be brought back by an express revelation. God
having brought" his people, the children of Israel, out of
Egypt, where, through a long slavery, they had been used
to^the manners and sinful ceremonies of the Egyptians, it
was expedient another course should be taken with them,
than would have been with persons that were not in the
same circumstances, or were not appointed for the same
ends. Besides, whoever designs to go about any great
undertaking, ought beforeliand to get all things ready
towards it. When a man intends to build, he must erect
scafiblds, which must again be taken down, when his build-
ing is once finished. This is the reason which the New
Testament designs for the ditference there is between the
two covenants. And here I shall observe, that it is all one,
whether we suppose only two covenants, or three, and even
four, provided we understand by them the different methods
of God's dealing with men according to tlieir various circum-
stances; and tiiat, instead of disputing about Mords, we
exactly perform the conditions of the covenant which God
hath been pleased to honour us Avith.

The prefaces which we have placed before each of the
books of t]\e New Testament, render it unnecessary for us to

162 AJi INTRODUCTION TO

enter into a particular examination of them here. We have
shewn who were the authors of them ; given an ahstract ot
their lives; pointed out their character; spoken of their
style ; and made a kind of an analysis of their writings.

Having in each of these prefaces particularly applied our-
The truth of sclvcs to sliCAV, that the books of the New Testament
Ih'eNcwTcs- were written by those whose names they bear, this
lament. must go a great way towards proving the truth of
them, and conse(piently that they were written by divine
inspiration. When the persons that relate any matter of fact,
or the authors of a new doctrine, are once well known, we
may easily judge by their character, whether they are to be
believed, or not. When, besides honesty, there appear in
witnesses all the wisdojn and knowledge requisite in order to
attest certain truths and matters of fact; when we may be
certain, that they neither could be deceived themselves, nor
would have imposed upon others; their testimony nmst be
received, as unquestionably true. Now the most inveterate
enenn'es of the Christian religion cannot deny, but that the
Evangelists and Apostles, whose writings we now have, were
all such, as we are going- to shew.

1. There appear in their writings an uncommon strain of
wisdom, and a most extraordinary degree of holiness. And
if integrity is necessary to render a testimony valid, theirs
cannot be more authentic in this respect, than it is. This
same argument is aproof of their sincerity, since that quality
is essential to an honest man. 2. But moreover their giving-
an account of their own Aveaknesses, is a very strong argu-
ment of their sincerity in all other respects. Tluy might
justly enough have concealed their own failings, since it Avas
not essential to the Christian faith, nor consequently to their
ministry, that they should be transmitted down to posterity.
If therefore they have made mention of them, though preju-
dicial to their reputation, it is one of the strongest proofs in the
world of their veracity in whatever else they have advanced.
3. They speak only of such things as tln^y saw and heard,
w hich they were themselves concerned withal, or had learned
from those that were the eye-witnesses of them. It is mani-
fest from their discourses and reasonings, that they were not
persons liable to be inqtosed upon. Though tln^y do not rea-
son accordino- to ihtj method observed by tlie phihjsophers
and orators of their own, and our age; yet there certainly
reigns an excellent solidity, and a continued strain oi" gooti
sense through all tluir writings. Besides, the things they
speak of, are of such a nature, as not to admit of :uiy delusion:

THE NEW TESTAMENT. 163

they are not done in the dark, but g^eneraliy in the day-time,
and before all the world. To instance in one particular: Was
St, Luke's account of the birth of John the Baptist, of his father
Zecharjf>h's becoming dnmb in the temple, and Elizabeth his
wife's bringing- forth after she had been baiTen for a long-
time; was all this, I say, a mere forgery, nothing could be
easier than to display the falsehood of it, and every one woidd
have laughed at the cheat. 4. For this very reason it was
impossible they could deceive others, supposing- they had had
any such design, because the imposture would have been too
easily found out. They must have invented less absurd and
palpable stories, if they had had a mind to impose upon the
world. Most of the Apostles wrote but a few years after
the death of Jesus Christ. An innumerable multitude of
people, who had been witnesses of the things the Apostles
related, were still alive; now Avould the Apostles have ven-
tured to teach and write, that at such a time a man called
Jesus of Nazareth was come from God ; that he had revealed
eternal life: that he had confirmed his doctrine by several
remarkably miracles, which were performed in the face of
the world ; that after having preached throughout all Jud6a,
in the synagogues and other public places, he had been con-
demned to death by the rulers of the Jews, and crucified
imder Pontius Pilate ; that after three days he rose again ;
that, according- to his promise, the Holy Ghost was come
down upon the Apostles, on the day of pentecosf, and that
they had sjjoken all kinds of tongues before all the people ;
that from thence they had dispersed themselves almost all
over the world, and converted the best part of it, confirming
their doctrine with signs and miracles? Would the Apostles,
I say, have dared to advance in their writings things of this
nature, and not have thereby exposed themselves to the scorn
and contempt of the world? It is certainly very improbable,
that'the Apostles could be the authors of so extravagant an
imposture, and that they should be suffered by the Jews to
propagate it without restraint, since it M^as so much their
mterest to put a stop thereto. 5. Let us again suppose that
the Apostles had contrived such an imposture; with what
view could they doit? Men are seldom known to do mis-
chief for mischief's sake, especially when the crime they
would Commit is attended with a visible danger. Tliey are
always drawn in by some interest or passion *. Bui no such
thing is to be found here. The integrity 6f|thie Ajiostles

' * 1 Cor. iv. 13.

104 AN INTRODUCTION TO

gives us not tlie loai^t room to suspect them of ambition, and
had they had any advantage in view, they must have found
themselves sadly mistaken, since as they themselves declare,
they were as the filth of the world, and the off-scouring- of
all things. Their aim besides could not be to get riches^
like niercenary teachers. They were poor, and would take
nothing of any one. Their utter aversion for all kinds of
pleasures was moreover no likely method to gain them the
protection and applauses of sensual men, who love to have
their passions indulged. In short, they must have been tlie
most imprudent of men, daily to expose themselves to certain
death, only to maintain a heinous imposture. (>. The agree-
ment between several witnesses dispersed here and there, who
did not Avrite in concert, and were by persecutions hindered
from carrying on a cheat; this agreement is a proof of no
small weight. It often happens that several historians write
the same history, but you can never discover in them a
perfect uniformity, unless the same memoirs have by them
been perused.

We have only given an abstract of this proof drawn from
the character of the Apostles. It may be carried on a good
deal farther by the same way of reasoning. And it must cer-
taiidy have a very great influence upon any man tiiat will but
make lise of his reason. For if a heathen, or a libertine will
not admit of it, we may just ask them, whether they have
any other rule to satisfy themselves of the truth of any matfer
of fact, besides the cliaracter of the persons by whom it ls
attested. It is really strange that so much credit should be
given to prophane history, and men should be so very nice
and over-cautious in embracing the Christian religion, and
the historical matters relating thereto, when there is not any
heathen author that has, at least in the same degree, any one
of those qualifications that are to be found in the Apostles,
much less all of them together. Some write of things that
happened at a great distance of time from them. Such as
were cotemporary, could not be witnesses of every thing;
and then, how often are men biassed by interest, passion, or
flattery ? Besides, as the greatest part of them treat only of
such matters as are apt to excite people's curiosity, they
might invent as many falsehoods as they pleased, in order (o
stiike their readere with wonder and admiration. As for the
Jews, if they refuse to admit, in behalf of the truth of tlie
New Testament, this kind of proof drawn from the character
of the Apostles, they must needs betray their own cause by
such a refusal, their being no other proof of the truth of

TH.E NEW TESTAMENT. 165

what is attested by Moses and the prophets, than tlie inte-
grity of these holy men.

This gives us an occasion of proceeding* to another proof
of the truth of the books of the New Testament, that is, their
agreement with the Old, at least, in respect of those that
acknowledge the authority of the latter. It is true that the
Old Testament seems to be contradicted in the JSTew, espe-
cially in St. Paul's epistles, who strenuously asserts the
abrogation of the ceremonial laiv. But since he shews at the
same time how this law was fulfilled in the gospel, there is
only a seeming contradiction between them, and the relation
or analogy between the Old and JVew Testament gives such
an insight into them, as must needs be discovered by every
intelligent person. Had not St. Paul learned from revelation
as well as tradition, that the Messiah was the truth and suIj-
stance of those things whereof the law was only a shadow, it
cannot be conceived how he could have invented such a
system. Besides, the fulfilling of the ancient prophecies in
the Messiah shines so conspicuously in the writings of the
New Testament, and all these so exactly center in Jesus
Christ, that it is absolutely impossible a mind free from
prejudice, should not be affected with these marks of truth
and sincerity. The modern Jews are not indeed willing to
own that these prophecies were fulfilled in Jesus Christ, or
can be applied to him. But in answer to them, it will be
suflicient to observe, that all the prophecies which have by
the writers of the JVeto Testament been applied to Jesus
Christ, were by their ancient doctors thought to belong to
the Messiah. This might easily be proved by several
authentic testimonies, did the bounds of this Introduction
allow it. We shall therefore only observe, that in the
Chaldee paraphrases, which were written by Jewish authors,
most of the prophecies of the Old Testament that are applied
to Jesus Christ in the New, are there also applied to the
Messiah. Now let the Jews produce, if they can, any other
subject to which these prophecies can better agree than to
our blessed Saviour. If to this retiection we add what hath
before been said concerning the character of the Apostles, it
can never come into any man's mind, that doth in the least
reflect on things and is free from prejudice and passion, that
so natural and so exact an application of the ancient pro-

}>hecies concerning the Messiah, to Jesus Christ, can be of
lunian invenlion. To sum up this argument: a book Avherein
every thing that seemed obscure and unaccountable in the
ceremonial law, is so excellently well cleared up and

166 AN INTRODUCTION TO

unfolded, and wherein the prophecies of the Old Teatament
have so exact a completion, must come from God. Now the
Nmc Testament is such; and therefore the New Testament
must come from God.

But amoiig- all the arguments of the truth of the JVeir Tes-
tamenty there is no one that oug-ht to be more universally
received, or is more agreeable to the design of this Introduc-
tion, than that which is taken from the consideration of the
nature of the things contained in these sacred writings.
There are indeed in the New Testament mysteries that are
above, and some that seem even contrary to reason. But this
could be no real difHculty, would men, instead of cavilling at
them, as lil)ertine.s are used to do, and instead of darken in^^
mysteries by too subtile interpretations, or diving too far
into them, as most of the school-divines are known to have
done, put a rational meaning upon the sttcre^Z writings, such a
meaning as is worthy of God, and adore at the same time such
things as we cannot comprehend. A very pernicious method
hath in this regard prevailed in the wprld, which is to explain
an obscure point by an obscurer. After all, the design of the
Christian religion is not so much to reveal to us what God
is in himself, as Mhat he is to us; and our duty is rather to
attain to a right understanding of the v.ill of God revealed
to us in the J^"etc Testament, that Ave may duly perform it,
than to attempt to penetrate into the secrets of divine wisdom.
But, to speak the truth of the matter, that obscurity which
God hath been pleased to diffuse over some parts of the holy
scripture, is very often no more than a pretence used by some
men for rejecting all the rest, because they can no more bfe
reconciled with their corrupt inclinations, than their reason
can account for the mysteries therein containcMl. Were the
sacred writings of the Mew Testament read with the same
spirit as hath been just now taken notice of, we may venture
to affirm that there is no Jeiv, heathen, or any other infidel,
nor even a Uhertine, but what would find them excellently
well fitted to discover the perfections of the Snpreme Being,
and to supply all the wants of mankind, and that those who
have written that book could not have done it out of their
own invention.

Then would the Jew most readily embrace a doctrine,
which, like the Old Testament, teaches the unity of God,
and expressly forbids all kind of idolatry, llien would he
joyfully receive a Mediator which frees him from a yoke,
that had by the former Mediator been laid upon hiju. if he
will but cast his eye on the ends of the ceremonial law, which

THE NEW TESTAMENT. 167

are displayed in the JVew Testament, he could not be sur-
prised to find it abrogated. And as much as their former
jniserable state had made them earnestly desire the coming
of the Messiah, so much ought their calamities, after the
taking of Jerusalem, and the temple, which was the only
place appointed for the performance of divine worship, have
convinced them that the Messiah is already come. The hea-
thens, on the other hand, would no longer find any thing-
strange in the doctrine of one God, since the wisest among-
them have discovered the absurdity of a plurality of deities,
and that there is reason to believe Socrates died a martyr to
the unity of God. It seems also that it would be no more
difficult for pagans to acknowledge Jesus Christ to be the
Mediator between God and men, than to admit dcemons to
that ofHce*. The offence of the cross would soon be removed,
by reflecting on the divine justice and mercy, which are
so very conspicuous therein. The Jews, by embracing the
tloctrine of Jesus Christ, would reap some advantage from
the crime committed by their ancestors. And the heathen,
who thinks himself bound to offer numberless sacrifices in
order to atone for his sins, would adore the wisdom of God in
suffering the commission of this crime for the expiation of
the sins of mankind.

All men in general, of what rank soever they be, or what-
ever religion they profess, cannot but look Avith profound
respect, and a pious admiration, on a book which has these
two characters. First, That lays before them that supreme
happiness, of which the author of our nature hath implanted
an invincible desire within us ; and which, secondly, in order
to lead them thereto, brings them only back to a spiritual
worship, to the dictates of their oAvn consciences, and requires
nothing of them, but what they would have been in duty
bound to perform, even though no other law had been given
them, if they would but have made a due use of their rea-
son. Where shall we find a book that teaches a worship ,
more worthy both of God, and of a reasonable creature?
It is plain and unaffected, free from all rites and ceremonies
which are not either holy in themselves, or directly tend to
make men holy in their lives and conversation, and is withal
great and noble. It teaches us to love above all things the
most amiable of beings, and to express this love by a perfect
and sincere obedience to his commands. When had there

,.svi

'^ By the rfiEwons they understood their demi-gods, or the aouls of their
deceased heroeSf..|,jf)^,<,'

M 4

1C8 AN INTRODUCTION TO

been before, a more coin]>ioto collection of the whole duty of
men, both towards God, themselves, and others? Must not
every lionest mind be overjoyed to see natural riobt and
equity rescued from the oppression, which, tbroutyh the pre-
Vcdencf of men's passions, they had so loni^- g-roaned under?
The duties of justice, mercy, and brotherly love, those of
temperance, contentment, firmness in times of adversity,
patience under tribulations, all these are strenuously recom-
mended there, and grounded upon the strong-est motives.
This blessed relig-ion, not content with regulating our out-
ward actions, reaches as far as the inmost recesses of our
minds, teaching us to be pure in heart. Even the hardest
prescriptions it contains, and such as are most repugnant to
the corruption of human nature, as self-denial, &,c. have
some foundation in the law of nature. For what is denying
one's self; but to put off a blind and inordinate self-love,
which hurries us into an ignoble slavery to our passions, and
proves our ruin, to let ourselves be g-iiided by another prin-
ciple of self-love, Aviiich will promote our salvation both here
and hereafter? Martyrdom and sufferings do not indeed
essentially belong- to a religion which was calculated for the
happiness of mankind, but reason itself teaches us, that we
ought much rather to lose our lives, and even suffer a thou-
sand deaths, than disown our God, and forfeit our own sal-
vation by criminal actions. If the Christian religion enjoins
its professors to bless their enemies, ought we not in this
particular to comply with the appointment of Providence,
which has thought fit we should ])e exposed to them?
Besides, this command of forgiving injuries, and being- in
charity with our enemies, prevents private acts of reveng-e,
which would destroy society, and leaves the Supremo Direc-
tor of all things a right which he is extremely jealous of.
In a word, if a lawgiver had a mind to frame a w ell regu-
lated society, and make a nation happy, he could not have
pitched upon fitter maxims, than those of the gospel, to pro-
mote the public good, as well as that of private persons,
and to procure to liimself, at the same time, a firm and last-
ing- obedience, because it would proceed from a principle
of love and esteem. 80 that the Christiim religion ei»joys
this privilege above any other, that by the same maxhns, it
tends to promote at once the happiness of men, both in this
world, and that which is to come. . ..1 t j* . i ,

It must indeed be acknowledged to the honour of several
heathen pluloso})hers, that they have delivered exc<ilient
rules of ujorality. But they were always defective in some

THE NEW TESTAMENT. i69

respect, and there is no one among them, but what hath
authorised some vice or other. Whereas Christianity spares
not one, and even condems the least appearance of evil.
Besides, the morality of the best heathen philosophers went
upon false principles, it being no more than bare honesty,
wherein their only aim was to advance their own interest,
pleasure, or credit, without having- any regard for the glory
of the Supreme Director of all things. In a word, their
virtues were destitute of holiness. Or if they had any
design of rendering themselves acceptable to their gods, the
object being false, their virtues must consequently have been
so too. They had moreover no sufficient motives to keep
men steady in the practice of those duties which they recom-
mended, and gave so lovely a representation of. Seneca says
abundance of fine things concerning the contempt of the
world, but he is far from persuading, because he doth not
discover the true ground of this contempt. Reason indeed
teaches us to be temperate in the enjoyment of the things
of this world, and not blindly to follow our passions, because
every excess is disgraceful, and some way or other infallibly
tends to our ruin. But if there be no more valuable enjoy-
ments than those which this world afJbrds, to despise them
must be either pride or foolishness. The morality of the
Apostles is entirely consistent. They forbid us to set our
affections on the things of this world, no farther than this may
prove an obstacle to our heavenly happiness, or the practice
of virtue, which leads us thither. In a word, it is grounded
upon this principle of reason and good sense, that we ought
to prefer what is siu'e and certain to what is not so, things
eternal to transitory and perishing- enjoyments, and part with
a small, for the sake of an inestimable advantage. The mo-
rality contained in the sacred writines hath this further excel-
lency above that of the heathens, that the latter are not
agreed in the representations they have given of virtue.
Their disagreeing is a good proof, either of their having
framed different systems of virtue according to their inclina-
nations, or of having had different teachers. But tlie Apos-
tles do so exactly agree together, without having consulted
one another, that it is plain that they must have had but one
and the same master. Every intelligent reader may easily
draw the inference that arises from the foregoing reflections ;
which is to this effect. That those men who have written
books containing doctrines and precepts so complete in all
respects, so perfect, so well proportioned to all the necessities
of mankind, nuist have been inspired by that Almighty

170 AN INTRODUCTION TO

Beino-, wlio haviuj>- made man, exactly knows how lie is to he
g-Qverned. 1 omit several other reasons, which, tog ether with
those that have been already mentioned, are also of" trreat
weight; as the wonderful prog-ress of the gospel; siicii a
variety of torments as was undergone for the confirmation of"
it ; the miraculous preservation thereof, notwithstanding the
attacks of the enemies of the Christian religion, and such
numberless heresies as have arisen in the church, and might
probably have caused some alteration in those sacred m ritings.

From the veracity and faithfulness of the sacred writers,
spring- up, as from a copious and pure source, several im-
portant truths. For, if the authors of the New Testament
nave advanced nothing but what is true, that book must have
come from God, since, as they assure us, they had a divine
commission for revealing to the world wliat they have taught.
If these sacred authors have advanced nothing but truth, the
Christian relig-ion must be true ; and consequently an eternal
reward is annexed to faith and piety, as a dismal eternity is
to be the consequence of unbelief and inq)enitence. If what-
ever the writers of the New Testament have said is true, then
all other religions are either false, or abrogated. The last
particular deserves to be seriously attended to, because at the
same time that the writers of the New Testament confirm the
truth of the Old, they withal discover the reason why the
ceremonial parts of it are now no longer in force.

The Holy Ghost, by whose direction and assistance the
Concerning Evaugclists and Apostles wrote, did not frame a par-
thcNcw"^ ticular language for them. He only suggested the
Tesiaihcnt. matter to their minds, and kept them from falling-
into mistakes, but left each of tliem at liberty to make use
of their own style and expressions. And as we observe dif-
ferent styles in the writings of the prophets, according to the
temper and education of those holy men, so every one that
is versed in the original language of the New Testament,
may discover a great diversity between the styles of St.
Matthew, St. Luke, St. Paul, and St. John. Which would
not have happened, had every expression been dictated to
the Apostles by the Holy Ghost. For, in such a case, the
style of every book in scripture would, in all probability,
have been alike. Beside, there were some particulars wherein
there was no need of inspiration ; namely, when they wrote
of matters of fact, which they themselves had seen, or
which had been reported to them by credible witnesses.
When St. Luke undertook (o write his gospel, he says that
he hath given an account of things, as he hath learned them

THE NEW TESTAMENT. 171

from those, which from the beginning- were eye-witnesses of
them ; and that having- had a perfect understanding of aU
things, he thought fit to transmit them to posterity. An author
that had been informed of such matters by divine inspiration,
would naturally have said, I have related things as they
were dictated to me by the Holy Ghost. St Paul's conver-
sion was an extraordinary and supernatural event ; but yet
to give an account of it, nothing more was necessary for St.
Luke, than the testimony of St. Paul himself, and of those
that were with him. And accordingly there is some variety
in the relation of it, but still without any manner of contra-
diction.

The difference of style in the sacred writers of the New
Testament, is a good argument of their truth and sincerity.
Was their style exactly alike, one would be apt to suspect,
that they had all combined together when they wrote, or
else, that having agreed what they should teach, one of them
had set pen to paper, and made a system of their doctrine.
When in a work, which goes under the name of one author,
there is observed a difference of style ; we have reason to
believe that it was written by several hands. For the very
same reason, when books, which go under the name of dif-
ferent authors, are written in a different style, we may rea-
sonably suppose that they were not the composure of one per-
son. The books of the New Testament then contain divine
matters, written in the language of man, but with the parti-
cular direction and assistance of the Spirit of Grod.

Though each of the writers of the New Testament hath a
particular style, yet they all wrote in the same language, that
is, the Greek*. This tongue being then most in vogue, it
was very proper that books, which were to serve to convert
the whole world, should be written therein. It must notwith-
standing be observed, that the Greek of the Evangelists and
Apostles is not pure and unmixed ; it abounds with Hebra-
isms t, and Latin words put in Greek characters and termina-
tions. Besides, as the greatest part of the Jews, which were
dispersed through Greece J, had forgot the Hebrew language,
and made use of the Greek version of the Old Testament,
which goes under the name of the Septnar/int ; th^ sacred
MTiters of the JVew have frequently adapted their style

* WellSve proved in our prefaces that they all wrote in Greek. + This

is, a mixture of Chaldee and Syriack, which was then the vulgar tongue in
Judea. :j: These Jews were called Hellenists or Grcecising Jews, (because

they used the Greek language in their synagogues) and their tongue may be
called the fMlenhtical, without making pf it however a particular language.

172 AN INTRODUCTION TO

thereto, and have ahnost always followed that translatioit in
their qnotatious, as we have made appear in our pref'ucea
and notes. And the apostolical style not only bears a great
conformity with the septuagiut version, and the Hebrew
tona^ue, but there are likewise found in it abundance ot
words, expressions, proverbs, and maxims that Mere in use
among- the Rabbins*. For though the Thalmud was not
compiled till after Christ, yet the main of it was in beuig a
long time before, as hath been observed by the learned.
These remarks on the style of the New Testauient are of
great use, either to help us to understand several diliicult
passages, or else to discover the true sense and occasion of
some expressions, which, at first sight, seem a little strange.
This the heathens did not consider, when they undervalued
the style of the sacred writers, as we find they did frojn
Origen% Lactantius^ and others of the fathers. There hath
been also some ancient doctors of the church, as well as
modern authors, Avho, for want of reflecting on this, have
taken too much liberty in finding fault with the style of the
New Testament. It is certain, as St. Augustin hath observed*^,
that the Evangelists and Apostles have all the elo<{uence and
elegancy suitable to their character and design. Theii
business was to convert the ignorant as well as the learned,,
and therefore it was necessary they should use a popular j
style, and intelligible to all. The gospel was at first to be
preached both to the Jews of Judea and of Greece, and there-
fore it must have been in such a language as was familiar to
them. Add to this, that the style of the Apostles is in itself
a proof of their being the authors ol the books which go
under their names. Had they written like Isocrates, or
Demosthenes, it would have been objected against them, tha|«
it was impossible for Hebrews, who professed to be men of
no learning, to have written in so pure and excellent a style^
and conse«juently that the books which were ascribed to
them, nnist have been the invention of some imjjostor. So
that all tjie objections that are framed against the style of (he
New Testament, serve, after all, to confirm the.truth of it,
and to prove that it canie from God. hu i)>jiai ikij

As we have been frecjuenliy obliged to mention in our li&ie^
Of the V *''^ version of the Seventi/, and the Apostles having

sionoftiic often folloAVfd it in their quotations, and imitated
"'"''^' the style oi" it, it will be proper to give some short

. ■ ''i"

* Instances of all those may be scon, in an excolUnt onlloctioii ot <lis»ei^mrt
ti«>ns ooncornini; the -style of tho Now Tostamont, Van ilon Uonort do stilo
Novi Tostanuiiti C.ia^co. Loowardia-, 1702, '' Contra Column, I. vi. iuit.

" InsCitul. I. V. c. 1. ^ J)o Dootiina Clnisl. I. iv. c. G.

mV. NEW TESTAMENT. 1-73

account of it here. It is the ancient Greek version of the Old
Testament, which was used by the Jews who M'ere dispersed
throughout Egypt and Greece, because the greatest part of
them did not understand Hebrew. A certain author named
Aristeas'\ who, as he relates, was cotemporary with Ptolemy
Philadelphus, King of Egypt, by whose order this translatiou
was made, gives us a very pompous account of it. He says,
" that this prince making a great library, was desirous of pro-
" curing the JcAvish writings ; and that for this ])urpose he
" sent embassadors with rich presents to the then high-priest
" Eleazar, desiring that he would send six men out of each of
" the tribes of Israel to make this version. Aristeas tells us
" that he was one of those embassadors. The seventy-two
" Jews were gladly received at Alexandria; and having set
" about tlieir translation, they finished it in seveiity-tv/o days,
" to the great satisfaction of the king." Thus far Aristeas.
But several learned authors'^ have plainly shewed, that this
Aristeas, though he pretends to be a heathen^, was some Jew
of Alexandria, who composed this romance since the time of
Ptolemy Philadelphus, to give the greater authority to the
septuagint version. It is notwithstanding- certain, that the
counterfeit Aristeas is pretty ancient, since we find him quoted
by Josephus^ who takes almost word for word out of him what
he hath said of this translation. But it is very probable that
he lived after Philo, for though this last gives a full account
of the version of the Seventy'', he never mentions Aristeas,
who, in all likelihood embellished Philo's account.

However this be, it is acknowledged on all hands, that the
chief part of this version was made by the Jews of Alex-
andria', under the reign of Ptolemy Philadelphus, or while
he was his father Ptolemy Lagus's associate in the kingdom;
but whether they did it by order of this prince, or of their
own accord, is not well known. It may be inferred from the
relations of Philo, Aristeas, and Josephus, that there were no
more than the Jive hooks of' Moses translated at that time.
The rest was done afterwards by several hands, as is evident
from the dift'erence of style. Though this version is not to be
compared with the original Hebrew, it was notwithstanding-
reckoned of great authority in the primitive church. We

^ Aristeas Hist. Ixx. Intcrp. ab Humf. Hody. See this whole story fully
confuted by Dr. Prideaux, Connect, p. 2. b. i. '^' Dr. Hody de Ixx. Interp.

Oxon. 1705. Vandale de Aiist. Amst. 1705. f Jos. Antiq. 1. xii. c. 2.

s Id. ibid. •■ Philo de Vita Mosis, 1. ii. p. 509. ' About 300 years

before Christ. Dr. Prideaux, after Archbishop Usher, places it underthe jtar
277, and gives a very accurate account of the occasion on \vl>ich it was made.
See his Connect, p. ?. b. i. under the year 277. No. viii.

174 AN INTRODUCTION TO

have already observed that the Apostles have chiefly adiiered
to it ill their quotations. The Greek fathers ahvays made use
of it, and the most ancient Latin version of" the biblfe was
translated from it *".

It is moreover very useful upon several accounts, l.The
consulting' of it often serves to clear the Hebrew text, as the
learned have shewed in numberless instances. The vou-el-
points of the Hebrew not being of the same standing- with
that language, the Seventy have frequently read otherwise
than the Massorites, the first inventors of these points^. There
are also found in the septuagint whole verses which are not
in the Hebrew, and which, according to the sense, should he
there. 2. It is very necessary for the understanding of the
New Testament, there being several expressions therein,
which could not be well understood, was that sense to be put
upon them which they commonly bear in Greek authors, and
not that which they have in the septuag-int. They therefore
that are desirous of understanding the true meaning of the
books of the New Testament cannot be too often advised
carefully and diligently to peruse the septuagint version.

The sacred writers having set down neither the year, montli,
Of the Chro- ^^^' ^'^y of fiT Saviovu''s birth, men have been all
noiogy of tiie alonir divided in their opinions about it. Tliere are

New 1 esta- !^ i • • i i i i • i

ment. notwitlistandmg m tlie gospel some marks which

may help us to discover, if not the day and month, at least the
year in which this happy and glorious event happened. We
are told by St. Matthew, that Jesus Christ was born in the
reign of Herod the Great, and it is certain that it was but a
little before the death of that king, since Jesus Christ was
but a child when he came back from Egypt, upon the infor-
mation which Joseph received from an angel, of Herod's being
dead. The words of St. Matthew shew plainly enough that
this information was given immediately after the death of
Herod; and it cannot well be supposed that after that, Joseph
and Mary made any considerable; stay in Egypt, since, when
they came back, they knew not that Archelaus reigned in the
room of his father; m hich they must have known, had this
happened any time bcjfore. Now it is no difficult matter to
guess pretty nearly at the time of Herod's death; Josephus'

* This is what is called the Italick version, which was before tf|at of St.
Jerome. "^ The vowel-points, according to some, were invented about

the SOOth year after Chri.<t, and according to others not till the 9th century.
See Diipiii's Hist, of the Canon of the Old Testament, Hook i. ch. 4. ^ 2. and
Dr. Pridcanx (;onn. Part i. p. 3o2. of the 8vo. edit. 1718. But especially
Capclli Arcanum Punct. ' Joseph. Antiq. 1. xiv. c. 26, 27. xvii. 10. and

de BelloJud. 1. i.e. 21. '<

THE NEW TESTAMENT. 175

places it in tiie 34tb year after his becoming* master of Jeru-
salem, by the defeat of Antigonus, and the 37tb from his being-
declared king- by the Roman senate. If we reckon these 37
years from the 714th of the fomidation of Rome, when he was
declared king; or 34 from his taking Jerusalem, according* to
the same historian, we shall find that he died the 750th or
751st from the building- of Rome. There is another particular
which helps us to discover in what year the death of Herod
fell out; that is, an eclipse of the moon, which, according* to
Josephus'", happened during- Herod's last illness, and which
is by astronomers placed in 750. But this point is attended
with one difficulty, namely, that it is not known how long this
eclipse was before the death of Herod, whose illness might
last till the next year, as it seems we may infer from Josephus
it did.

The question then would be to know how long the birth of
Jesus Christ happened before tlie death of Herod, but this
would be very hard to determine. St. Lnke tells us° that
John began to baptize the fifteenth year of the ejnperor Tibe-
rius, and he adds that when Jesus Christ came to be baptized
by him, he was then about * thirty years old. If the beginning
of the reign of Tiberius be reckoned from the death of Augus-
tus his predecessor f, who died in the 767th year from the
foundation of Rome, the fifteenth year of Tiberius must have
fallen upon the 781st of the Roman tera J. Now if Jesus Christ
was then about thirty years old, it follows that he was born
about the 750th year of the same epocha, and consequently a
little before the death of Herod.

There occurs in St. John's gospel another mark whereby we
may pretty nearly guess at the year in wliich the birth of
Jesus Christ happened. Our blessed Saviour might be
about one and thirty years old, when the Jews told him that
the temple had been about 40 years in building. We learn
from Josephus" that Herod undertook this work the 18th year
of his reign §, which answers to the 736tli from the building
qli Rome, that is about 16 or 17 years before his deatli. Now,

" Jos. Antiq. 1. xvii, c. 8. "Lukeiii.l. * ^Souf signifies either

more or less, + Some reckon the beginning of Tiberius's reign from his

being made partner with Augustus in the empire ; but the other way of reckon-
ing is the most common, as well as the most probable. J /Era or epocha
is a fixed point, or a certain and remarkable date, made use of in chronology to
begin to compute years from. Thus the Jews were used to reckon from the
tlood, from their coming out of Egypt, from the building of the temple, &c.
The Greeks reckoned by Olympiads; the Romans from the foundation of Rome;
aud the Christians from the birth of Jesus Christ. " Jos. Antiq. 1. xv. c. 14.
\ That is, if we reckon from the defeat of Antigonus, when he became master
of Jerusalem.

\ie> AN INTRODUCTION TO

if we reckon fvom 73G lo 780 or 781, when, in all probability,
this ooiit'erence passed between Jesus Christ and the Jews,
we shall find about A^^ years. If" therefore Jesus Christ was
then 31 years old, it follows that he was born 16 or 17 years
after llerod had begun to build the temple, that is, about the
death of that prince. As for the day and month on which the
birth of Christ happened, nothinj^ can be said of them that may
be depended upon. From Avhat we find related in St. Luke,
that there were then shepherds in the field watching- over their
flocks, one Avould be apt to think that it was not in winter
time. Some authors^ imagine, that the festival of C!1Rist's
nativity, who was the restorer of mankind when polluted and
<lefiled with vice and idolatry, Avas by Christians liroTig-ht in
instead of the feast of the dedication which the Jews cele-
brated on the 25th of December.

The Evangelists have recorded ])ut one particular action of
Jesus Christ's during- the 30 years he spent in Galilee with
Joseph and Mary; which is, that when he was in tlie twelfth
year of his age, he Avent up with them at the feast of the
passover, and staid behind in the temple to hear the doctors,
and ask them questions'!. This, in all probability, came to
pass about a year after the banishment of Archelaus, whose
cruelty obliged them to retire to Nazareth. Those many mi-
racles therefore which are ascribed to Jesus Christ in the
forged and apocrypltol gospel concerning- the childhood of
Jesus, ought to be looked upon as false and fictitious.

During this interval of time, there happened several thing-s
in the Roman empire, Avhich have some relation to the New
Testament. Archelaus was banished to Vionne in Dauphine,
in the tenth year of his reig-n. Whereupon Judea being made
a province, Augustus ordered that /a.nw^tobemade tjiere, of
which >ve read in Sj. lAike% To this taxing- did Judas (iau-
lonita% or the Galilean, oppose liiniself, as to a tyrannical
imposition which the Jews ought not to suffer. He drew into
his party great numbers of rebels, which filled Judea Avith
murders and robberies; though he was overthrown, he lefit
behind him a very considerable party, which by their outrages
and cruelties occasioned the ruin of Jerusalem, and conse-
quently made Avay for the establishment of tlie Christiun re~
lirfion. It Avas rather a faction than a sect, though Joseph us
gives it that name. It is supposed, Avith a great deal of pro-
bability, that those Galileans, Aviiose blood Pilate mixed Avith

P Olderin. dc Fast. Eneaen. p. 15, 16. i Luke ii. ^ Luke ii.2>

Acts V. S7. Jos. Ant. & de Bcllo Judaic. 1. ii. c. 7.

THE NEW TESTAMENT. 177

then sacrifices ' were some of them. To commit this massacre,
Pilate took an advantage of the feast of the passorer, wlieji
the Galileans Avere come up to Jerusalem, to offer sacrifices,
because he could not have done it in Galilee, it being- not
under his jurisdiction. This might happen about the third
year of Jesus Christ's entertnio' on his minisforial office.

The emperor Augustus died four years afterthe banishment
of Archehius, in the seventy-seventh year of his age, after
having- reigned fifty-seven. He v/as succeeded by Tiberius,
in whose time Jksus Cniusr Avas crucified. Some ancient
fathers" have notwithsJanding- imagined that this emperor
favoured the Christians, and that upon the account which he
received from Pilate of the miracles and resurrection of
Jesus Christ, and of his being- reckoned as a God, he had
proposed to the senate to have him ranked among- their deities.
He adds moreover, that the senate rejected this motion, either
out of envy, because this relation had not been at first com-'
uumicated to them, or esse because they thoug'ht that a matter
of titat conwequence had not been fully enoug-Ji enquired into.
Notvr Jilistanding- this, Tiberius, as they pretend, remained in
the same niiiid, and Avent so far as to order that Christians
should !iot be persecuted. But several learned writers"' have
plainly sIr wed, that this tradition having no better foundation
than sonie certain feigned acts of Pilate, Avhich are manifestly
forged, it is not to be relied on. Most of the ancient fathers
of fhe church Avere, like the generality of honest and Avell
meaning- nun, very credulous; and received, without much
examiuation, whatever they diought could be of any "service
to relig-!<m or piety. But such pious frauds have certainly
done more harm than good to the Christian religion: ])esides
that they are inconsistent Avith truth and sincerity. For, to
instance, in the point now before us, those counterfeit 'acts of
Pilate, which speak so favourably of Christ, gave the heathens
an occasion of forging- otliers full of blasphemous reflections
upon our blessed Saviour. Eusebius, Avho iiafh fully dis-*'
played the falsehood of the latter^, relales, that by the empe-
ror Maximinus's order, these used to be publickly affixed in
the provinces of the Roman empire, and were taught children'
in schools.

In tlie twelfth or thirkentli year of Tiberius, Ponlius Pilate
was appointed g-overnor^ of Judea in tin; room of Valerius -
Gracchus. As it was itTuler him Jesus C'unisT was crucified,'

' Luke xiii. 1. " Justin Martyr Apol. i. & Eucl). H. l>. 1. ii. c. y.

Oros. vii, 4. ^ Alb. Fabiir. Codex- A [»or, Nov. Tost. ' Hist. I^ctl.

1. i, 9. & ix. 5. ^ Procurator.

178 AN INTRODUCTION TO

It will be proper to give some account of lua character. Tlie
Jews underwent several hardships during* his administration.
He began with a very bold undertaking, that is, with bringing
one night into Jerusalem some ensigns of Ctesar's with his
image upon them, which he designed to set up there ^ The
Jews, moved with an extreme indignation at the sight of such
an attempt upon their laws and liberties, went and fell down at
his feet, beseechino- him that he would remove those images
out of the city. Whereupon this cruel and dissembling tyrant
called them together, as if it had been only to receive a
favourable answer. But he had posted soldiers in a private
place, Avho upon a signal given, were ordered to put all these
poor MTetches to the sword. But finding that they were
obstinately resolved rather to die, than suffer such a profanation
of their laws, he desisted from this undertaking- ; several Jews
however perished on this occasion, some being slain and others
dangerously wounded. This is not the only piece of cruelty
which he exercised against that unhappy nation. We have
already seen how he massacred tlie Galileans. He made besides
a terrible slaughter of the Jews, when they went about to
hinder him from rifling their corhan or holy treasury''. He
did not behave himself with more equity and moderation
towards the Samaritans, so that they carried their complaints
against him to the emperor, whereupon he Avas forced to go to
Rome to get himself acquitted *. Philo*^ gives him a very
oflious character. He charges him Avith bribery, he accuses
him of having committed all kinds of violence and extortion,
of being the author of several massacres, of having caused
innocent persons to be put to death ; in a word, of having
exercised a most horrid barbarity. Eusebius relates*' that he
laid violent hands upon himself, after having led a lingering
and uidiappy life, till the fortieth year of Jesus Christ.
The luiwillingiiess a man of his cruel and inexorable temper
shewed in corulemning Jesus Christ, is a very clear proof of
our Saviour's innocency.

Tho pnssnvcrs celebrated by Jesus Christ after his baptism,
are so many epochas, that may help us to trace out the history
of his life. The learned are not agreed about them, some
admitting only of three, and others maintaining there were
fovr. That the latter is the most ])robabhs St. Joiin's gospel
gives us no room to doubt. The Jirst passover is mentioned

^ Sec Jor,ppli. lie Bello Jud. 1. ii. c. 8. ** Which he siieiil in l)uil(fingaii

aqua>(lu(:t for the Ijringing in of writer at the distance of 300 fiirlon^^. Jos. ibid.

* But instead of being aetiuitted, \»'as b;ini>hcd to Vieniie, a city tif Ciaiil.

* Philo Leeiat.ad Caiiirn. "' Eu?iel). Hi^t. Keel. ii. 7.

^tlE NEW TESTAM ENT. 179

in the second chapter% M-hen Jesus Christ drove out of the
temple the merchants and monev-changers. From Jerusalem
he went with some of his discipfes into other parts of Judea,
where he stayed till the imprisonment of John the Baptist.
After which he travelled into Galilee through Samaria, where
he preached the gospel. After some fruitless attempts to
establish it at Nazareth, he departed to Capernaum, where he
resided more than in any other place. Here he chose some
disciples, as Peter, Andrew, John, and James. He went
afterwards through the cities and villages of Galilee, preaching
the kingdom of God in the synagogues on the sabbath-days.
All this was done within the space of one year, or thereabouts.

The second passover is mentioned by St. John, in the fifth
chapter of his gospeF, where he saith, that when the feast of
the Jews was at hand, Jesus Avent up to Jerusalem. It is true
that the Evangelist not expressly saying which feast it was,
hath made some writers imagine, that it was not the feast of the
passover. But it seems much more natural to understand it
of a feast of the Je-n^* by way of eminence, such as the passover
was, than of any other. Besides that, this is very conformable
to the style of St. John and the other Evangelists^, who call
the passover the J'eaM only. When this festival was over,
Jesus returned into Galilee, where he chose from among his
disciples, twelve, whom he named Apostles, and whose busi-
ness it was to be always with him, or else to execute his com-
mands in different places. From that time he began to deliver
his instructions in a more plain and extensive manner, and to
perform a greater number of miracles, for the confirmation of
his doctrine, than he had done before. Having taught the
multitudes at Capernaum, and near the sea, or lake of Tiberias,
lie came to Nazareth. At his departure out of this city, be
sent his disciples to preach throughout Galilee, while he him-
self went to other parts. The Apostles came to him again at
Capernaum, or some other place near the lake.

The third passover is that of which St. John says'', that it
was at hand, when Jesus Christ fed five thousand men,
besides women and children, with five loaves and two fishes.
The Evangelist doth not expressly say, whether Jesus Christ
went up to Jerusalem, to celebrate this feast, as he was Avont to
do ; but it is very probable that he did. From thence be Avent
into that part of Galilee which borders upon Tyre and Sidon,
where he was less known. Afterwai'ds conning back towards
the lake of Gennesareth, he stayed for a considerable time in

* V. 13. See Mr. Le Clcrc, of the years of Jesus Christ. ^ V. i.

« See Mark xv. 6. Luke xxiit. 17. '' V. 4.

100 AN INTRODUCTION TO

country of Decapolis. As he avoided all concourse of people,
lor fear of being charged with sedition, he often removed from
one place to another, being .sometimes on the lake, and, at
other times, in the neigidjouring cities and villages. For this
same reason he enjoined people not to make his miracles
known, nor even to tell that he was the Christ. From hence
he departed into Paneas, near the source of the river Jordan,
and afterwards returned into Galilee, where he was trans-
figured upon a mountain in that province, to several places
whereof he Avent at that time. He came up to Jerusalem to
celebrate the feast of tabernacles. At his return, the disciples,
whom he had sent about to several places, came to meet him
in Galilee ; from whence he departed, travelling towards Jeru-
salem, and preaching from place to place. He then returned
into Galilee, and afterwards into Juaea, where he made but a
short stay. But in a little time came back there, to raise
Lazarus from the dead. After this miracle,he went to Jericho,
where he remained till the h\st passover, when he was crucified
on a Fnday^ after having preached somewhat about three
years. He rose the Sunday morning, having remained only
about six and thirty hours in the sepulchre. After his resur-
rection, he continued forty days upon earth, appearing several
times to his disciples, and others. It is manifest from the
gospel, that he appeared no less than twelve times. At the
end of those forty days, he ascended into heaven, after having
blessed his Apostles, who, ten days after, that is, on the day
of Pentecost, received the Holy Ghost, according to their
divine Master's promise. By these miraculous gifts of the
Holy Ghost, Avherewith they were then endued, it w as, that
they were enabled to publish the gospel throughout the whole
world. Having in our prefaces to each of their books set
down the tune in which tliey were written, and given as full
an account as possible of their preaching, travels, hardships,
sufi'e'rings, and martyrdom, we shall here conclude this article
concerning the chronology of the New Testament.

Though there were, even in the Apostles' time, several
(»r the hnr- trcutiscs handed about, undeV the name of nospels',

niony of the , ... ,,, . . ,. , . , •' ' .

t.Hu gosptu. yet the primitive Christians did unanimously receive
hut Jour; nannly, those of St. Matthew, St. Mark, St. Luke,
and St. John. This we find attested by four of the mostancient
fathers of the church. The first is St. Irenieus'^, who lived
in the second century, and Avho expressly says, that there
,^ere, no other gospels but the font jufit nt)w mentioned ;

' Luke i. I. ' Iron. iii. 11.

THE NEW TESTAMENT. 181

and Tie adds, that this tradition is so much the more to be
depended on, because the heretics themselves acknowledj^ed
these ffospels. The second is Tertullian', an author of the
same century, who says, that the ffospel was written by two
apostles, St. MattheAv and St. John ; and by tNvo of then-
disciples, St. Mark and St. Luke. The third is Ori^en"',
who tells us that he learned from tradition, that none but
our four gospels are received by the universal church. The
last is Eusebius", who, writing- iu the fourth century, testi-
fies that in St, John's time the four gospels were received all
over the world, and that this Apostle had given them the
seal of his approbation. , • V ,. .

As the churches kept very carefully thfe*6ngihal copies,
this was a very sure and easy method to distinguish the tvxxe
from the counterfeit gospels, and to discover the forgeries df
heretics «. Besides, by St. Paul ordering that his epistles
should be read by all the faithful^, we may reasonably sup-
pose, that the gospels were so too, as soon as they appeared
In the world. And that it was so, is evident from the testi-
mony of Justin Martyr^, who wrote in the second century ;
when giving an account of the religious offices of Christians,
he says, that the apostolical monuments, that is, the gospels,
and perhaps the Acts, were read every Sunday.

The sixteenth canon of the council of Laodicea enjoms,
that the gospels, with the other scriptures, should be read on
the sabbath-day, which the Christians then observed. This
canon seems plainly to insinuate, that it was usual to read
the oospels on Sundays, but that on Saturdays, to comjlly
with the Jews, they read only the books of the Old Testa-
ment. From all these particulars it is manifest, that the canon
of the oospels was already made at that time. Tlie date of it
may be fixed to St. John's approbation, just before men-
tioned. St. Ignatius S who Avas cotemporary with the Apostles,
at least with St. John, speaks of the evangelical canon, under
the name of gospel, as some authors have o'^served. St.
Ireneeus^ stiles the f/ospel the pillar and ground of the faith ;
whereby he means the four Evangelists, as he explains his
meaning more fully afterwards. EusebiusS when speaking
of the four gospels, uses the word canon. It would have
been a very hard matter to have been imposed upon at that

^^^^i' tertuU. adv. Marc. iV. f . " Ori-en. ap. Euseb. Hist. Eccle.. vi. 25.

-H^-^aseb; Hist. Eccl. lii. 24. » This was TertuU.an> method. Prsaer.

HSretc21. p Coloss. iv. 16. 1 Thess. v. 27. ^ Just Martyr

"poTl. n p 17. ^ Ignat. Ep. ad Philipp. & alibi. See Dr. Mill Prole-

X N T Oxon. fol. xxiv. * Iren. ii. 1. ' tu.eb. ub, supra.

182 AN INTRODUCTION TO

time by false j^ospels*. Besides, it was tin easy matter to
jiuloo by those very compositions, that they Avere no way
suitable to the character of the Evangelists, of which they
were but imperfect copies. If there was any g-ood thing in
tliem, it wim blended with a parcel of fables, and with other
silly and trifling thing's, which Avere unbecoming the gravity
and simplicity, as well as the wisdom of the sacrrd Avriters.
Thus have we both internal and external proofs of the>se
writings being forged and fictitious, as we have on the other
hand substantial arguments of each of these kinds lor the
truth of the books of the .JVeiv Testament.

Those that have read the history of the gospel, have
undoubtedly observed, that though the four Evangelists are
perfectly agreed in the main, yet there is some difference
between them; either because^ some take notice of circum-
stances that had been omitted by the rest, or else follow a
different order and method in relating- the matters they treat
of. This hath, from the earliest ages of the church, set men
upon comparing the gospels together, in order to shew the
harmony and agreement bet^veen them. The first that under-
took aAVork of this nature, as we are informed by Eusebius",
was Tatian, who lived in the second century, and was the
disciple of Justin Martyr; his performance he entitled, one
qospel out of four, or the chain of the four EvnngeUsts'^,
JBut as Tatian fell into some heretical opinions, and had even
suppressed the genealorfies of Jesus Christ, and whatever
proved that he was of the family of David, his composition
soon cajne to nothing-. It was hoM ever still extant in Theo-
doret's time, who says that it used to be read in churches",
but that he destroyed all the copies of it, to bring the four
gospels in the room of the abridgment which that heretic
had made of them. In the third century, Ammonius, a Chris-
tian philosopher of Alexandria, published a harmony, which,
in the ninth century, was illustrated with notes, by Zacharias
Chrysopolitanus. Eusebius*^ hath transmitted to us an excel-
lent fragment of a letter written also in the third century by
Julius Africanus, wherein he reconciles St. Matthew and
St. Luke in the genealo<pes they have given of Jksus Chris i.
This fragment is well worth reading, f 1» the fourth cen-

• f Which were collected together by Dr. Albert Fabririiis, in his Codeit
Apocryphus N. Test. 1703. See likewise Dr. Grabe's Spicilejriuin Oxoii.
" Euseb. Hist. Eccl. iv. 29. * There is in the first vol. of Bibliotlieia

Patriim, .a harmony ascribed to Tatian, bnt it is none of his. " Theodoret.

Ha!r. Fab. l.i. c. 20. -^ l:;iiseb. Hist. Eccl. i. 7. + You have

it in Diipin'b Bibiioth. of the Eccl. Hist. vol. 1. under the word Julius
Africanus.

THE NEW TESTAMENT. 183

tury, vSt. Augustin^ composed a very good treatise in three
books concerning- the agreement between the four Evan-
gelists^ wherein he answers the objections of tide heathens^
who made the seeming contradiction between the Evangelists
a pretence for their unbelief. We may likewise rank among
the harmonies, a history of the gospels written in verse by
Juvencus, a Spanish priest, who lived under the reign of
Constantine the Great. And we may also pass the same
Judgment upon an excellent book composed by Hesychius
patriarch of JeriLsalem^ in the beginning of the seventh cen-
tury, wherein several passages in the gospels, that seem to
contradict one another, are very ingeniously reconciled. In
the twelfth century, a harmony of the four Evangelists was
compiled by order of Lewis the Pious*. There is to be seen
in some libraries a harmony written in Latin in the same
century by an English priest, and translated into English
by Wickliff. Among Joiin Gerson's works there is a har-
mony extant, composed by that author, under the name of
one gospel out of Jour ; and also among those of John Hus,
a history o/" Jesus Christ, taken out of the four Evangelists.
Since the reformation harmonies are vastly multiplied. Pro-
testants and Papists having shewed a very commendable
emulation in this respect. For harmonies of the gospels
have been compiled in all countries and languages. As they
are in every body's hands, it would be needless to give an
account of them here. They are all good in their kind, but
it is very natural to suppose that the last must be the most
exact and compleat.

Nothing can certainly be more useful or convenient, than
to have a coherent account of the actions, miracles, and
preaching of our Saviour Jesus Christ. It must besides be
no small satisfaction to see at one view in a harmony, an
exact agreement between four historians who have written
the same history in dift'erent times and places. But it would
therefore be unreasonable to suppose that there is no dif-
ference between them, especially as to order of time. The
reason is this, that these divine authors have not had so much
regard to order of time as to the things themselves, so that
they have almost always related matters of fact, according as
occasion offered.

Perhaps also the same things have happened more than
once, they are consequently related at different times. This

i:fl M'j .0<J .-> .• i..

; i7-,A«g. torn, iii, part. 2. ^ Colel, Monuro. lied. Graec. .to*}. ^M-

• The MS. of it is in St. Paul's library at Leipsicjt. ja-xil A

181 AN IMlllODUClUOJS TO

is the opinion of several authors concerning' the heaihndcs*,
and oJher passages ot'theAcit' Testament. St. Matthew for
instance tells us*^, that it was to the twelve Apostles Jesus
Chris r said, I sent you as sheep in the midst of wolves:
whereas, aecordinw' to St. Luke, this w.is spoken to the seventy
disciples'. Nothinii can be more natural than to suppose;,
that it was said to both of them at difterent times. , ■

Besides, when an historian omits any one circumstance,
Avhich is taken notice oi by another, it doth not at all tbllow
that the latter hath invented it. Thus St. ]\iatthew '' speaks
of two persons possessed with devils, whicli were cured by
Jksus Christ in tlie country of the Gerj^esenes; whereas
St. Mark and Si. Luke mention but owe'': ail that can he
interred from this is, that there are some circumstaucfs in this
hisiory, v,itich have been omitted by one of the Evangelistj?,
and taken notice of l>y the other.

iia«l St. Mark and St. Luke said, that there was no more
than one person possessed, they would iiuleed have coutra-
♦lictedSt. Matthew; but because they speak but of one, it doth
not at all Ibilow that there were not two. St. Luke alone
makes mention of tin; sevenly disciples'^. Now what conse-
<|uence can be drawn from hence'.' No other certainly tlian
this, that tiiere is that circumstance more in St. Luke tban in
the rest of the Evangelists. d;-* >'»i!'

Besides, a thing is often taken for a contradiction when it
really is not so, or at least but a seeming- one. St. Matthew
tells us th;»t the miracle just now mentioned was done in the
country of the Gergesenes, whereas, according to St.Mark and
St. Luke, it was in that of the Gadurenes ; but Gadara beijig;
in the land of the GV^y7/t,sc«t'5, there is no manner of contradic-
tion here. The same Evangelist says*', that it was the njotiier
oi Zehedee's children wliich came to desire of Jksls Chrisi',
that ber two sons might sit down, the one on his right band,
and the other on his left in his kingdom; but St. Mark tells
US'*, that the sons themselves made this request. The two
accounts are by no means contradictory. The mother, and
the children being together, they jointly put up their petitions.
Besides, nothing is more connnon in the style of the eastern
nations, than to say that a man hath done a thing himself,
a; hen he hath caused it to he done by another. The sons <»f
Zebedee therefore having got their mother to make Jhsls
Christ this request, arc here said to have done it thcntselvesv'

. i't

" Hesycli. Quaest. Monum. Eccl. Gr. t. iii. p. 5, 15. '' Matlli. x. 16.

" Luke X. 1,3. " Matth. viii. 'ib. ^ Mark v. 1. Luki- viii. 2f).

' Luke .\. 1. ■■ Malth. \.\. til. " Mark x. 31.

THE NEW TESTAMENT. 185

Wljfcl), l>y the way, clears up a seeming' coutiadictioii that
occurs in the history of the centurion, who is by one oi" the
Evangelists said to have gone himself to Jesus Christ, and
by another to have sent to him'. St Matthew affirms, that
Judas hanged himself*, and St. Luke that he cast himself
head-long-, and iiis bowels gushed out^. It is really strange,
that large volumes should have been written to remove a
difKcuIty which is only imaginary, and hath no other founda-
tion than an extn^me fondness for gain-saying, there being-
several ways of reconciling- the two Evangelists, as we have
observed in our notes on those places.

The Evangelists may have had also particular reasons for
suppressing' or relating- some circumstances. St. John for in-
stance observes, that it was St. Peter who cut off Malchus's
ear, but the other Evangelists say only that it was one of
those that Avere with Jesus "\ Avery probable reason may
be assigned for this difference. St. Peter being yet alive
when the other Evangelists wrote, they did not think it proper
to name him, because the law took cognizance of what he
had done ; but St. John having- Avritten since St. Peter's death,
hatt no need of using the same caution*.

There are likewise in the accounts of the death, resurrection,
and apparition of Jesus Christ after it, some particulars
wherein the Evangelists seem to differ one from another. But
we may safely affirm, that there is none of those pretended
contradictions, but what might be easily reconciled, would men
but read the books of the New Testament with the same can-
dour and impartiality, as they peruse profane historians, wli<?n
they seem to contradict one another f. We may e veil reap
these two advantages from the difference between the Evan-
gelists. 1. The same inference may be drawn from it, as from
the difference of their style, That they did not write by con-
cert, or by any mutual agreement. 2. One of the Evangelists
explaining some particulars more fully than the others have
done, and some relating* such and such matters of fact with a
greater exactness, and describing- them fuller Avith all their
circumstances, than the rest of those sacred Avriters may do,
we are hereby imhiced to read all the four gospels, which'
we should be apt to neglect, were they all exactly alike. 'i

io ?!aO« 3il ii-Miff

■J'Matlh. viM. 5. Luke vii. S. ■- Matth. xxvii. 4. ' Actsi.-iS.V

" Mattli. xxvi. 51. Mark xiv.47. Lukcxxii.SO. John viii. 10. * Hcsycb.
Quaest. ubi stipr, ]». 31, 32. t There arc very good rules for reconciling

the Evangelists, in a harmony printed at Amsdrdam in 1699. in fol.

186 AN INTRODUCTION TO

THE GEOGRAPHY OF THE NEW TESTAMENT.

We have already had an occasion of speaking of the several
names Avhich the land of Israel went by, and likewise of the
situation of Jerusalem, and the neighbouring- parts, as the
Mount of Olives, Bethany, Emmaus, &c. In treating- of it
at present, Ave shall denote it by the name of Palestine*,
which is more common ; and shall only give a general descrip-
tion thereof, as tar as may serve to give an account of the jour-
neyings of our Saviour Jesus Christ. As the ancient Jews
had no true notion of the extent of the world, and Mere
besides no great geogi'aphers, they fancied that Palestine
stood in the midale of the world f, as Jerusahm did in
the mi<ldle of Judea. Theodoret, in his comment on the
prophet Ezekiel, assigns this country the same situation,
when he says, that the Jews have Asia on the east and north,
Europe on the west, and Africa on the south.

Palestine was bounded on the south by Idumea% the coun-
try of the Amalekites and the wilderness of Seir; on the east
by Arabia, the Nabathreans'', Kedarenians*^, Moabites*^, Mi-
dianites% and Ammonites^; on the north by Phrenicia and
Syria ; and on the west by the Great or Mediterranean sea.
Palestine may be divided into four parts ; viz. Judea, Sama-
ria, and Galilee, on this side Jordan ; and Pertea on the other
side, which contained Gaulonitis, Batana^a, Itura'a, and Tra-
chonitis.

Judea had on the south, Idumtea ; the river Jordan on the
Judea, east ; Galilee on the north ; and on the west, Sama-
ria, M'ith part of the Mediterranean sea. The metropolis
of it, as is well known, was Jerusalem. One of the most

* Thoiigli Palestine, properly so called, be only the country that was
inhabited by the Jews on this side Jordan, and which was formerly in the
possession of the Philistines, yet this name liath since been giviMi to all Judea,
as well on this as tlie other side Jordan. f This is a piece of folly whicli

several nations have been s'lil'y if- See Reland Pala^st. Sac. 1. i. c. 10. The
Jews grounded their i)retensio!is on two passages of the prophet Ezekiel,
wherein mention is only mjide of the nations that were round the land of
Israel, and not of the whole world, Ezek. v. 5, 6. and xxxviii. 12. ^ So

named from lidom, one of the nnmes of Esau ; Seir from one of the descendants
of Jisau, of the same name; Amalekites from Amalek, the grandson of Jjisau.
Geu. xxxvi. '' The Nahathieans from JS'abaioth the son of Ishmael.

(Jen. XXV, 13. "^ The Kedarenians, from Kedar the son of Ishmael.

Gen. XXV. 13. '' The Moabites from Moab, (he incestuous otlspring of

Lot with his eldest daughter. (Jen. xix. 37. " The Midianiles from Midian

the son of Abraham by Keturah. Geu, xxv. 2. ' The Ammonites from

Amnion, or Benammi, Lot's son.

THE NEW TESTAMENT. 187

remarkable places in Judea, was undoubtedly Bethlehein*,
and that upon account of our Saviour's being- born there.
This city, formerly called Ephrataf, was distant but six
miles from Jerusalem to the south-west.

It is named in the sacred writings Bethlehem-Judah, to
distinguish it from another Bethlehem belonging to the tribe
of Zebulun s. The Jews seldom mention the first : we read
however in the Gemara of Jerusalem:}:, and some Rabbins,
that the Messiah was to be born at Bethlehem. Two miles
from this city, on the road to Jerusalem, stood, as is commonly
supposed, Rachel's tomb''. Which serves to explain Matth.
ii. 18. After the emperor Adrian had made a thorough con-
quest of Judea, he forbid the Jews to dwell in the neighbour-
ing parts of Jerusalem, and particularly at Bethlehem, From
whence Tertullian' draws a very good argument against
them ; namely, that since the Messiah was to be born out of
the tribe of Judah, and in Bethlehem, they could not have
any manner of ground for expecting him, since no Jew was
permitted to live in that city. From that time till Constan-
tino the Great, who caused a temple to be built there, it
became extremely polluted with idolatry. We learn from
St. Jerome ''j that an idol of Adonis was set up in the place
where Jesus Christ was born. The hill-country of Judea,
where Mary went, after the angel had declared to her she
should be the mother of the Son of God, was likewise on the
south side of Jerusalem. In this country lay Hebron ', one
of the cities allotted to the priests, where, as is commonly
supposed, lived Zacharias, John the Baptist's father. In the
remotest parts of Judea towards the south, there was another
considerable city, called Beerslieba. We read in the second
book of Samuel'" that the land of Israel reached from Dan
to Beersheba. After the schism of the ten tribes, the bounds
of the kingdom of Judah were described by these words,
from Beersheba to mount Ephraim '^. Beerslieba belonged
to the tribe of Simeon °. It is no where mentioned in the
gospels.

On the south-east side of Jerusalem lies the lake Asphal-

* Bethlehem signifies the house of bread, and was so named because of the
fruitfulness of the soil round it. + Gen. xlviii. 7. Micah v. 2.

K Judg. xvii. 7, 8. % Gem. Hierosol. Berac. fol. 5. i. Echa. Rabbathi.

fol. 72. i. ap. Lightfoot, t. ii. p. 208. & Reland Pal. Sac. p. 644. " Gen.

xlviii. 7. Itin. Hieros. ' Tertull. adv. Jud. '' llieron. ad Paulin.

' Otherwise called Kirjath-arha. Gen. xxiii. 2. ™ 2 Sam. xvii. 11.

" 2 Chron. xix. 4. ° Josh, xv.28. xix. 2.

188 AN INTRODlJGTlOJVf^O

i i ten '^y that is of Bitumen, otherwise called the Dead sea%
because no fish cau live in it"; as also the Salt ,'iea, because
its waters aresalter than those of other seasf ; and lastly, the
sea of Sodom, because in tliat place formerly stood Sodom
and Gomorrah, with three other cities, that were consumed
by fire from heaven. In this lake the river Jordan discharges
itself. There stood on the eastern parts of Jerusalem several
cities, as Gils^al, Engaddi, &c. but the most considerable of
all was Jericho, where our Saviour was often wont to go,
and where he converted Zacchoeus^ It is Avell known in
what a miraculous manner this city was destroyed by Joshua*.
This great leader of the Israelites, pronounced a curse upon
the person that should lay the foundations of it again. Not-
withstanding which, wo find that it was afterwards rebuilt, as
we read in the first book of Kings*, but the restorer of it
was severely punisheil. Jericho was situated in a bottojnj,
in that vast plain that Avas named the (jreat plahi, at the dis-
tance of an 150 furlongs from Jerusalemj|. Between this
capital of the holy land, and Jericho, there was a dreadful
wilderness, which was a receptacle for thieves and nuirder-
ers§. The Avaters of Jericho are famous upon account of the
miraculous alteration w liicli Elisha caused in them, by ren-
dering them wholesome, they having- been very bad before".
This city was a bishop's see at the tiiiie of the council of
Nice.

The most remarkal.le places on the north of Jerusalem,
were, 1. Ephraim,a pretty large city, eight miles from Jeru-
salem, near a desert of the sajne name, where Jesus Christ
retired after he had raised Lazarus from the dead*. 2.

P Tho breadth of this lake is 150 furlonj^s, and (he length 5S0. Joseph, de
Bell. Jiid. 1. V. c. 3. It is said to be 24 leas^vies long, and 6 or 7 broad. Mr.
Manndrell, journey from Aleppo to Jerusalem. Oxon. 1721. p. S4. '^ It

hath been before observed, that the Jews give the name of sea to any eonsip
derableeolioctjon of M'aters, whether fresh or salt. Porphiry then was in the
wrong to find fault vvitii the J^vangelists for calling the laJte of Geniiesarelh a
sea, as St. Jerome hath observed. Quaest. Heb. i. * This report (saith

Mr, Manndrell, p. 8i, of edit. 1721.) I have some reason to suspect as falsi^,
having observed among (he pebbles on the shore, two or three shells offish
resembling oyster-shells. t Not only salt to the highest degree, bnt

also extremely bitter and nauseous. Id. Ibid. '' Matth. xs. 29.

Luke Aviii. 35. xi.\. 1. » Josh. vi. 20. Hebr. xi. 30. '[Kings

xvi. 34. Jos. Antiq. Jud. v. e. 1. The length of this plain was 230 furlongs ;
the breadth 120. Joseph, de Bell. Jud. 1. v. e. 4. | Hence this expres-

sion, <o ^o rfoicn/r«w J^crttintem <o J"cric/i«. Luke X. 30. || About 19 miles.
^ St. Jerome tells us that (his i)lace was called Adamim, i. e. Blood, upon
account of the frequent murders eomnii(ted there. This in all likelihood gave
our blessed Lord an occa>ion to instance in this part of the r()\intry, in his
parable eoncernint; the man that fell among thieves. See Luke x. .30. WelPs
Geogr, of (he N. t. part i. p. 121. " 2 Kings ii. SO, 21, &c. >= John xi. 54.

THE NEW TESTAMENT. i89

Ramay, that is, aliigh or lofty place, is placed by the sacred
writers in this neighbourhood. This town, which lies six
miles from Jerusalem, is in the road that leads from tlie king-
dom of Judah to that of Israel. Through this place the two
tribes of Judah and Benjamin passed, when they were car-
ried away captive to Babylon ^ Wliicli occasioned this say-
ing of the Jews, That there are t7vo places of tears, Rama
and Babel, applying- to this captivity the 15th verse of the
thirty-first chapter of Jeremiah. There were several towns
of this name in Judea, but all more remote from Bethlehem
than Rama of Benjamin, which was likewise at a considera-
ble distance, since people were obliged to pass through Jeru-
salem, in order to go from Rama to Bethiehem\ This dis-
tance hath induced some authors, after St. Jerome, to render
the words that have by St. Matthew been applied to the mas-
sacre at Bethlehem, in the following- manner, i.^ a hir/k piaee
was lamentation heard^, instead of rendering them thus,
in Rama was lamentation heard, as the passage of Jeremiah %
which St. Matthew alludes to, hath been translated by the
seventy, whose version the Evangelist follows. By this high
place these writers have understood the hill-country of Judea
near Bethlehem. But as Jeremiah speaks of the town Rama,
it is much more natural to put the same sense upon it in St.
Matthew, because Rachel's sepulchre was between Rama and
Bethlehem. This last opinion we have followed in our note
on that place. Beyond Rama stood Gibeah, noted for the
shameful violence offered by some of its inhabitants, to a
Levite's wife*^. This was one of the Levitical cities. Shiloh
and Bethel are also on the north of Jerusalem, near the bor-
ders of the tribes of Benjamin and Ephraim. They are no
where mentioned in the gospels, but are both famous in the
Old Testament, tlie former upon account of the tabernacle
being- set up therein®, and the latter for the vision of the
patriarch Jacob, who gave it the name of the house of God^,
and afterwards for an altar that was erected there by Jero-
boam^. Upon this last account it was called Beth-aven, that
is, the house of iniquity ''. There M^as however another
Bethaven ' on the east of Bethel.

The most remarkable place west of Jerusalem J<>i.pa.

•---.;v ; .:-■'. ,r,H f ^U f , I{.,S

» Josh, xviii. 25. Jiulg. iv. 5. xix. ISf. .' ' '" Jerem. xl. 1. ■ This is

-wtiat may be inferred from Jiidg. xix. II, ' ' ^ JVlatth. ii. IS. "^ Jerem.

xxxi. 15.. ,,:f., ,.„-'' Judg. xix. * Josh, xviii. I. Jerem. vii. I'd.

' Bethel. : ttvy^s before called Luz. Gen. xxviii. 19. - 1 Kin^-; xii. 29.

Amos iii. 14. '' Hosea iv. 15. v. 8. x. 5. ' Josh. yU.'i.

190 AN INTRODUCTION TO

was Joppa*, remarkable upon several accounts, and particu-
larly for the history of Jonah, and its convenient harbour.
It was situated in a most delicious plain, close by the Medi-
terranean sea. Through this place king- Hiram conveyed cedar
trees from Libanus to Solomon, for building the temple.
Strabo tells us'' that Jerusalem could be seen from Joppa,
though they were forty miles distant one from another.
According' to the descriptions g-iven of this city by historians,
there are few places in the world that enjoyed a better situa-
tion. It appears from the Acts of the Apostles', that the
gospel Mas received in this place soon after Christ's ascension;
for here .St. Peter restored Dorcas to life. In tl)e way from
Joppa to Jerusalem was Lydda, or Diospolis, famous for the
cure of Eneas™. Between Joppa and Lydda, lay Arimathjea,
to which Joseph belonged, who begged the body of Jesus
from Pilate". Below Lydda stood Azotus or Ashdod, between
Gaza, and Jamnia or Jafnia, which was a sea-port town, as
well as Azotus. In this last place was Philip found, when he
was carried away by the spirit, after his baptizing the eunuch.
This Apostle preached the gospel in the neighbouring parts.
Azotus Avas a bishop's see at the time of the first general
council. Though Askelon be not mentioned in the New Testa-
ment, yet it is so famous that we cannot pass it over in silence.
This city lies indeed in the tribe of Judah, near the sea-coast,
but Ave do not find that it ever belonged to that tribe. It was
inhabited partly by Jews, and partly by Philistines ; and was
also a bishop's see at the time of the first council just before
mentioned. Gaza may be reckoned among the cities of
Judah that are on the west of Jerusalem, though it be nearer
the south. This was one of the five cities of the Philistines,
which fell l>y lot to the tribe of Judah"; but we learn from
JosephusP, that the Israelites could not make themselves
masKrs of it, nor oi" Acaron. The same historian tells us, that
Hezekiuh added to his own territories all the cities of the Phi-
listines, from Gatli to Gaza''. It was taken by Alexander the
Great'; and afterwards by Ptolemy Lathurus king of Egypt* ;
but Alexander Jamnieus king of the Je^ s took it again soon
after*. The proconsul Gabinius having had it repaired with
several other cities of Judea", it remained in the possession
of the Romans, till Augustus gave it to Herod". Josephus

* Tilt- Hebrew word Joppa signifies beauty ; it is the ancient Japhos: it is
now called Jada. •> Strab. 1. xvi. ' Acts ix. 10, 1 1. ""Actsix, 33.

" iMatili. xxvii. 57. " Joih. xv. 47. v Joseph. .\nt. 1. v. c. 2.

" Id. 1. ix. c. 13. >• Td. 1. xi. c. 8. •• Id. 1. xiii. 21. ' Id. ibid.

" Id. 1. xvi. c. 10. " Id- 1. XV. e. II.

THE NEW TESTAMENT. 191

ranks Gaza among- the Grecian cities, and says tliat it wns not
annexed to the jurisdiction of Archelausy. This city is men-
tioned but once in the New Testament, and that in the Acts,
where it is called desert^. The word desert may be referred
to the road that led thither, as we have done in our note on
that place. If it be applied to the city, then it must be said
that it retained this appellation from the time it was laid
waste ; for we learn from Josephus that it was desert, when
Gabinius caused it to be rebuilt. The bishop of Gaza was
present at the council of Nice. The city was notwithstanding-
partly inhabited by heathens for a long- time, since, as is sup-
posed, there were in the fourth century, eight temples therein
dedicated to false deities ^

Having taken a survey of the several parts of Judea, we
must now enter into Samaria. But as we have already had
an occasion of speaking- of the country, and city of that name,
and of its several inhabitants, we have but little more to say
about it. Samaria was situated between Judea and Galilee,
so that the Galileans were forced to pass through it in their
way to Jerusalem, when they would shorten their journey.
Josephus tells us'', that Galilee was three days journey from
Jerusalem. What the bounds of Samaria were, may be seen
in the same historian*^. Its chief cities were Samaria, other-
wise Sebaste, and Sichem, now called Naplouse. Autipatris
may likewise be reckoned among- the cities of Samaria, since
it laid in the road from Judea to Galilee. Throug-h this place
the soldiers carried St. Paul, when they were going alon^
witli him to Cnesarea'^ It was built by Herod, Avho gave it
the name of Antipatris, in memory of his father Antipater.
One of its bishops was at the council of Chalcedon, in the fifth
century. Some famous ancient and modern geographers have
ranked Caesarea of Palestine * among the cities of Samaria,
though Josephus places it ia Phoenicia. It was formerly called
Turris Stratonis, or Strato's toicer, from the name of its foun-
der. Herod having adorned it with abundance of jnagniticent
buildings, aiul particularly with several temples, and a most
noble harbour, he named it Caesarea, in honour of Cfvsar
Augustus''. This city was for the most part inha])ited by
,}|p^jhei^gi,wl^ \yere frequently tro^biliiig ajid Y^xji^glJi^ f)/&ws.

y.m\l\-ii>a\, ,*lK>f'>n HUViU^iut' [Jii ^J^ilCdLoJl till h>

' But was by Augustus annexed to Syria, Joseph. Ant. 1, xvii. c. 13.
^ Acts viii. 26. ^ Act. Sanct. T, V. p. 635. " Joseph. Vit.

« Id. de Bell. Jud.l. iii. c. 2. " Acts xxiii. 31. * It was other-

wise called Caesarea Maratima, to distinguish it from another Caesarea, of which
we shall speak hereafter. ^ Joseph, de Bell. Juil. I. I. c. 16, a^i^d A^^iq.

1. xiv. c. 8. . ' I Ki .

.tiTi .1 .bl *-

192 AN liNTKODUCTTON TO

For an instance of Avliicli, Josephus gives an account of a
massacre of" the Jews at Ctiesarea, which was occasioned l>y a
Greek that had a house adjoining- to their synagogue, and
wiiich they woukl liave purchased, that thoy migfit not be
disturbed in their divine service '. The same historian relates,
that there happened grievous disputes and quarrels between
the Jews and Syrians about this city. The first claimed a
rifht to it, because it had been rebuilt by Herod, and the latter
on the contrary maintained that it Mas theirs, because no Jew
had any footing- therein, when it was at first built by Strato^.
We take notice of th«ise particulars, because Josephus ascribes
to them the cause of the war, and the ruin of the Jewish nation.
As the first propag'ators of Christianity were forced to go
through Civsarea, in order to preach the Cospel to the Gentiles,
it is therefore frequently mentioned in the Acts''. It m as for-
merly a bishop's see, and a couvicil Avas held there towards
the end of the second century, in which Theophilus, the then
bishop of it, presided, (.'a^sarea was about fourscore miles
from Jerusalem. There were two mountains in Samaria famous
for the blessings and curses of the law ; namely, Gcrizim,
whereon stood the temple of the Samaritans, and Ebal.
IJefore the schism of the ten tribes, Samaria belonged to the
tribe of Ephraim, and the half-tribe; of Manasseh. The soil
of it is nearly the same as tliat of Judea.

Galilee is often mentioned in the Old Testament'. We
Galilee, rcad iu the first book of Kings, tisat Solomon would
have given Hiram twenty cities in Galilee, but the latter
would not accept of them''. This is to be understood of
Upper Galilee, which bordered upon Tyre, and was niostly
iniiabiled by heath<'ns. And this, in all pro])ability, is the
same as is called in scri[)ture Gd'iler oj' the (icnlites^. Some
authors make Galilee reach beyond Jordan ; hut this opinion
is rejected by others, because Josephus always places it on this
side the river*. Without entering into this dispute, we shall

^ He not only refused to let them have it, though they oflTcrcd much more
than it was woiih ; but, out of pure crossness, he blocked tlie way in a manner
quite up, by rrowdinf.'j so many little shops into the passage, tiial tliere was
hardly any room left for one sins^le body ;o get into the syuasjogue. Tlie next
day, being the babbatli, w lion the people were all together in the synagogue, a
Ctesarean set an earthen vessel just before llie door wiili a sacrilice of birds upon
it. 'i'his contemptuous mockery put the Jews out of all j)atienc<», — « hereupon
they went to blows. Jos. de iJcll. Jud. I. ii. c. 14. " id. Aiiliq. I. x.\. c.G.

" Acts viii. 40. ix. 30. xii. 19, xviii. '22. xxi. S. xxiii. 33. ' Josh. xx. 7.

I Chron. vi. 70. ^ I Kings ix. 11,12. Joseph. Ant. 1. viii. c. 2.

' Isaiah ix. 1. Matth. iv. 13. * In order to frame a notion of what is

on this side Jordan, we must represent to ourselves the cliildrcii of l-rael, as
coming out of iigyjU. in lliisview, Judea, Samaria, and tialilee will be found
to be on this side Jordan ; and Perapa, (iaulonitis, &c. on !lic ollici.

THE NEW TESTAMENT. 10»

at present speak of Galilee on this side Jordan, and afterwards
of the country on the other side.

Galilee was bounded on the north, according- to Josephus™,
by the Tyrians; on the west by the city and territory of
Ptolemais, and mount Carniel ; on the south with Samaria and
Scythopoiis, as far as the river Jordan ; and on the east by
Hippene and Gadaris. To begin then with the first, as lying-
near Samaria and Judea Avbiicb we have been giving- an
account of, it reached in length from Tiberius to Zabulon,
and in breadth from a village called by Joseplius Xaloth,
which was situated in the great plain *, to another named
Bersabe f.

We learn from Josephus" that the chief cities of lower
Galilee were Tiberias, Sephoris, and Gabara. Tiberias the
capital of Galilee was so named by Herod Antipas, the
founder or repairer of it, i)i honour of Tiberius. It was
situated in a plain, near the lake of Gennesareth, which, from
that city, was also called the lake or sea of Tiberias.

This city is very famous, and frequently mentioned Tiberias.
in the Jewish writers, because after the taking- of Jeru-
salem, there was at Tiberias a succession of Hebrew judges
and doctors^, till the fourth century. It was a bishop's see
in this same century. We are told by St. Epiphaniuso, that
a Hebrew translation of St. John's gospel, and the Acts of the
Apostles, was kept in this city. Tiberias might be about
fourscore and ten miles from Jerusalem. Sephoris, sephoris.
otherwise called Diocaesarea, was also a considerable city,
which lay in the midst of Lower Galilee towards the west.
It even became the metropolis of this country, after Nero had
bestowed it upon Agrippa the younger p. Josephus repre-
sents it as the strongest place m Galilee''. It Avas also a
bishop's see. Though the same author ranks Gabara among-
tlie chief cities of Galilee, yet he hath nothing remarkable
about it, nor about Scythopoiis, which was formerly called
Bethschan ^ There would be no occasion neither to speak of
Giscala, another city of Lower Galilee, M^as it not for one
particular recorded by St. Jeronie% which is, that St. Paul
was of that city, and that Avhen Judea was conquered hy the
Romans, he went and dwelt at Tarsus in Cilicia, Giscala,

*" Joseph, de Bell. Jud. 1. 3. c. 2. * There was anodier plain on the

west of Galilee, called also the ^rcat plain of Jizreel,or Lsdraelon. t We
must take care not to confound this Ber.-al);» with Boerslieba before mentioned.
" Joseph, in V^ita. :{: JNIaimon. .Suuch 4. Tiberias was the plare where

the jl/assoj77es resided. ° Hares, xx v. p. 127. " Joseph. Antiq-

J. xviii. c. 3, 1 Id. de Bell. Jud. 1. iii. e. I. ' Judg, i. 27.

i Chrnn. vii. 29. '^ Catalog. Script. Eccl.

W4 AN INTRODUCTION TO

was a very strong- place. It held out against the Romans to
the last extremity : but was at length surrendered to Titus
upon terms. Josephus relates a remarkable circumstance
that happened at that time'. Namely, that Titus having-
made some overtures of peace to the inhabitants of Giscala, on
the sabbath-day, one John, the head of a troop of robbers de-
sired him to put it offtill the next day, because it was unlawful
for the Jews, either to make war or peace on that day. Titus
readily granted them their request, and even removed his
troops, and encamped farther off the city. From whence
John took an occasion of flying- in the night to Jerusalem
with several thousands of people. Titus entered the city
the next morning, and sent a party of horse to pursue those
that were fled away.

The small towns and villages of Galilee have received
abundantly more honour from our Saviour's presence in
them, than from whatever else is recorded of them in his-
tory. It doth not indeed appear from the gospels that Jesus
Christ ever was in the cities last mentioned, for he exercised
his ministry only in the smallest towns of this province. For
the same reason undoubtedly it was, that he avoided, as
much as possible, all concourse of people, that he stole away
from the multitude that would have made him king, and that
he forbid those that Avere the witnesses of his miracles to
make them known, as we have before observed, for fear his
enemies should from thence take occasion of charging- him
with sedition. At Tiberias stood the palace of Herod the
Tetrarch, and here the Jews had great authority, as well as
at Sephoris, which besides was well guarded, and strongly
fortified. It was not therefore consistent with the wisdom of
Jesus Christ, who was to suffer death at a certain time and
place, to run himself into an unnecessary danger in those
cities, where perhaps, after all, his doctrine would have been
rejected. To which we may add, that it is probable he sel-
dom went to those cities that were inhabited both by Jews
and heathens, for fear of creating in the former an aversion
to his precepts. The case was otherwise with Jerusalem.
There stootl th(! temple, there it was necessary he should
preach, and there he was to lay down his life for the redemp-
tion of mankind.

In order therefore to take a view of the chief places of
,NazirMh. Galilee, we shall begin with Nazareth ", where
Jesus Christ was l)rought up, where he preache*!, and from

' Jusepb. de Bell. Jud. 1. iv. c. 4, " M&tth. ii. 33. Mark i. 9.

THE NEW TESTAMENT. 195

wb«nce ne was called a Nazarene. It was but a small town,
built on a rock, from the top of which the inhabitants would
have thrown Jesus Christ headlong- ^ It lay west of Jordan,
not far from mount Tabor ; at the distance of about twenty-
seven leagues from Jerusalem. If we will believe St. Epi-
phaniusy, there were no Christians at Nazareth before tne
time of Constantine, who caused a church to be built there.
It appears from the gospel according- to St. John% that Naza-
reth was looked upon by the Jews as a very contemptible
place. It was still in being- in the twelfth century*. At
some distance from thence towards the south, stood the little
town Nain, where Jesus Christ restored to life a widow's
son'' ; and on the north, Cana, where he did his first miracle,
by changing water into wine% and where he cured the son
of an officer belonging to Herod Antipas''.

St. Matthew tells us, that Jesus Christ departed from
Nazareth, and Avent into Capernaum, a sea-port town, on
the borders of Zehvlnn and Nepthali^, where he did many
miracles. The reason why he chose to go there, was because
that place lying near the sea of Tiberias, he could conve-
niently go backwards and forwards to preach the gospel in
, the neighbouring parts. It may be inferred from the saying
of Jesus Christ concerning Capernaum, namely, that it had
been exalted unto heaven^, that it was a considerable city.
The Jews had a synagogue there ^, as the Christians had a
church afterwards. Not far from thence was Beth- Bethsaida.
saida, of which were Philip, Andrew, and Peter**, and where
Jesus Christ restored a blind man to his sight. Geogra-
phers are not agreed about the situation of this city. The
JEvangelists place it always in Galilee', and on this side Jordan.
Besides Jesus Christ joins Capernaum with Bethsaida and
Chorazin'', which were two towns of Galilee, on this side
the lake. Notwithstanding-, Josephus speaks of a village
called Bethsaida, where Philip the Tetrarch, whose domi-
, nions were on the other side the lake, built a city, Avhich he
named Julius'. For which reason several authors have
imagined, that the Bethsaida mentioned in the gos])el, was
on tlie other side the lake of Tiberias. But there can be no
manner of inconvenience in supposing two cities of the same
name, because the >vprd Bethsaida signifying- a house oj'

, ^ LuUe iv. 29. j; ,, , f jppiphan. Haeres. i. p. 136.,,, .^ _,,.. ,* John i. 46.

* "<5ul. Tyr. 1, xxlu ^e:? " Luke vii. 11-15. ""^^ohn ii. 9— 11.
" Id. iv. 50. « Matth. iv. 13. ' Matth. xi. 23. b John vi. 59.
? John i. 45. Mark viii. 23. ' John xii. 21. , " Lute jt, 13.15.

* Joseph, Ant. 1. xviii. c, 3,

19(> AN INTRODUCTION TO

fishing, there mi^ht be one on each side the lake. Near the
eastern Bethsaida was a desert of the same name, where
Jesus Christ went, when he was informed that Herod the
Tetrarch desired to see him"". A little above Bethsaida, stood
Chorazin, and tM o villages styled Dalmanutha and Magdala,
where Jesus Christ preached". We must not forget to
mention here Enon near Salim where John baptized, because
there was plenty of water in that place*. The two last
towns lay near the river Jordan, on the south side of the lake,
between Tiberias and Scythopolis.

Mount Tabor t is one of the most famous places of Gali-
MouniTabor. Ice; and is frequently mentioned in the Old Tes-
tament". It stands about the middle of Lower Galilee,
between Nazareth t, and the country of Gennesareth. Accord-
ing to JosephusP, it is thirty furlongs in height, and twenty-
six round. It is remarkable upon this score, that it stands
by itself in a plain ||, without any other mountain or hill
near, having a plain area at the top§, most fertile and deli-
cious. Josephus tells us, that he had it sunounded with
walls**, within the space of forty days, for no other reason
undoubtedly, but that he might render it the more inaccess-
ible to the Romans. We learn from an ancient tradition %
that it was upon mount Tabor Jesus Christ was transfigured,
and that it is the same place which is by St. Peter called the
Holy MounV. But this hath been called in question by
some learned authors, because the transfiguration is related
nnmediately after the discourse which Jesus Christ made
to his disciples at Cirsarea-Philippi, and that the Evangelists
do not mention our Saviour's coming back from thence into
Galilee. This hath inclined those authors to believe, that
that event happened upon a mountain near C'.esarea-Philippis.
But after all, this is no sufiicient reason for departing from so
ancient a tradition. For since the Evangelists observe*, that
six days passed between Jesus Christ's discourse at Ca'sa-
rea-Philippi, and his transfiguration, he had time enough to

"> I-uke ix. 9, 10. " Matth. xi. 21. Mark viii. 10. Matlh. xv. 39.

* John iii. 2.S. + The same as is called Ilabyrium (IrccQv^toy)

by Josephus and the Seventy. Jer. xlvi. 18, &c. " Josh. xix. 22.

Judg. iv. 6. 12. l^aliii Ixxxix. 12. Jer. xlvi. 18. Hos. v. 1. :}: At two

hour!, di>tance from Nazareth eastward. i' De Bell. Jiid. I. iv. c. 2.

II The plain of Esdraelon. ^ Of an oval fi<jnre, extemled aboiil one

furlong in breadth, and two in length. See Maundrel's Jouriiey, p. M.S.
** or which it shews many remains at this day. INIanndrel, iiiid.
1 Hieron. et Cyril. See Mattli. xvii. 2. Mark ix. 2. Luke iv. 28.

' 2 Peter i. 18. ' Viz. upon mount Panium, which is exceeding, high,

according to Joseph. Antiq. 1. xv. c. 13. De BeH. Jud. i. ](>. ' Matlh.
Mark, Luke, ubi supra.

THE NEW TESTAMENT. 197

return into Galilee, it being not above five and twenty leagues
from Tabor. We meet in the first book of Chronicles with u
city called Tabor". But it is not well known how it was
situated in respect of the mount.

Since we have come to the lake of Gennesareth The lake of
so frequently mentioned in the gospel, it will be
proper to give a description of it before we pass into Upper
Galilee. This lake was formerly called Cinnereth% from a
city of the same name, as is commonly supposed. Afterwards
it went by the name of the lake of Gennesareth, which is a
very beautiful country, on the Avest of this lake, wherein are
situated most of the cities just before described^. It was
otherwise called the sea of Galilee, or the sea of Tiberias.
Josephus makes this lake to be one hundred furlongs, that is,
about four leagues in length ; and forty furlongs, or near two
leagues in breadth. The river Jordan runs through the mid-
dle of it, and afterwards discharges itself into the Dead sea.
The water of the lake of Tiberias is fresh, sweet, and good to
drink, and also very full of fish, as is evident from the gospel
history ^

There are but very few cities of Upper Galilee, upper caii-
which contained the tribes of Neplhali and Asher, '^'*'
mentioned in the New^ Testament. It reached in breadth
from Bersabe before-mentioned, to a village called Bacca,
which, according to Josephus* divided the Tyrians from
Galilee ; and in length, from Thella, another village near
Jordan, as far as Merothf. One of the first places on the
west of Upper Galilee was Dor, a sea-port town, and a
bishop's see. Near Dor stands mount Carmel, famous in the
Old Testament* for the miracle performed there by Elias ;
and in profane history, upon account of the idol Carmel, which
was worshipped there by the heathens''. We must take care
not to confound this mount with a city of the same name, which
was situated upon a mountain, in the tribe of Judah, and
on the east of Hebron. Mount Carmel is never mentioned
in the New Testament, though we find the contrary asserted
by a geographer that lived in the tMelfth century^. From
this mountain you goto Ptolemais% one of the most consider-

" 1 Chron. vi. 77. '^ Numb, xxxiv. 11. Jobh. xii. 3. yJoseph.de

Bell. Jud. 1. iii. c. 18. "^ Matth. iv. 18, and elsewhere. * Concerning

Bacca, Tliella, and Meroth, see Joseph, de Bell. Jud. 1. iii. c. 2. + Sanson
says, that Meroth was a village : others, that it was a lake. Josephus doth not
expressly say what it was. ^ 1 Kings xviii. 19, &c. '' Plin. xxxi.2.

Tacit. Hist. J Joan. Phoc. apud. Rel. Pal. Sac. p. 330. "= Formerly

called Acco, Judg. i. 31. now Acra.

o 3

108 AN INTRODUCTION TO

able cities of Upper Galilee, standing upon a g-iilph of the
Mediterranean sea. This city was partly inhabited by hea-
thens, who were very troublesome to the Galileans'^. St. Paul
went throuj^h it injhis Journey from Ephesus to Jerusalem, and
abode one day with the Christians that were there «^. On the
east and north of Upper Galilee, were Bacca, Cades, and Dan,
which are the frontier towns.

Before we leave Galilee, it will be very proper to give an
account of the character of the Galileans. Josephus''
describes Galilee as a very fruitful and populous country ; and
represents the inhabitants as an industrious and laborious sort
of people, and of so warlike a disposition, that though they
were surrounded by heathens, who continually harassed them,
yet they were always able to make head against them. Not-
withstanding- which, it appears from several places in the
gospel, that tlie Jews had but a very mean opinion of the
Galileans. It was out of contempt they called Jesus a
Galikan, as did Julian the apostate", who gave the Christians
also the same name. As it wa-s a commonly received opinion
among the Jews, that the Messiah should be born at Beth-
lehem, as the scri))es told Herod'' ; and Christ being born
there, they affected to call him a Galilean, because his mother
belonged to Galilee, designing by this means insensibly to
wear out the remembrance of his being born at Bethlehem.
This at least we find Origen charging them with'. It was
with an intent to render St. Peter odious, that they said he
was a Galilean '^ They cast the same reflection upon Nico-
demus, adding, that out of Galilee never came a prophet i.
Jesus Christ seems to give the Jews an indirect reproof
for this aversion, when he asks them, whether those Galileans,
w^hose blood Pilate had mixed with their sacrifices, were
greater sinners than themselves'". There Mas a saying current
among the Jews, which plainly enough discovered their hatred
to the Galileans. And that is, that when the JMessiah comes,
Galilee will be destroyed, and the Galileans shall wander
from city to city, Avithout meeting with pity or compassion.
From whence a learned conunentator" hatli very ingeaiousiy
observed, that when the person possessed with the devil at
Capernaum asked Jesus Christ, Are yon come to destroy
M«.^ he meant the Galileans, and not the devils. A

•^ Joseph, de Bell. Jud. 1. ii. c. 9, 20. « Acts xxi. 7. ' Jo.^cph,

de Bell. Jud. 1. iii. c. 2. ^ Socnu. Hist Eccl. L iii. 12. " Mattli. ii.3.

Jo!invii.42. ' Origen contra Gels, p. 39, 40. ^ Mattli. .\xvi. 73.

Luke xxii. 59. ' John vii. 52. This was a great falsehood, as wc have

observed in our uote on that place. ■" Li^l^e.xiy. 2. " Ligljtfoot

Ilor. Ilebr. in Marc. i. 24. .

4= o

THE NEW TESTAiMENT. 198^

Several very probable reasons may be assigned for this
aversion which the Jews had for the Galileans. 1. It is
undeniably certain, that the Jews ascribed a ffreater degree of
holiness to Judea, than to the other parts ol the Holy Land,
because Jerusalem and the temple stood therein. 2. We have
already observed, that Galilee was inhabited by those parts of
the ten tribes that remained in the land, when the rest were
carried away captive, or returned thither from the place of
their captivity". Now the Jews, properly so called, «et a
vast difference between themselves and the ten tiibes. 3. Tlie
uncouth language of the Galileans made the Jews slight and
despise them. It is well known how the wrong pronunciation
of the word Shibboleth betrayed the inhabitants of Ephraim? ;
and that St. Peter was known to be a Galilean by his speech^.
We have this maxim in the Thalmud, that because the Jews
speak their own language well, therefore the law was con-
firmed to them; whereas it never was so to the Galileans,
because they speak ill. 4. The Galileans being mixt with the
Gentiles, was a very great cause of this aversion. They were
not only in a manner surrounded with them, having for their
neighbours the Phoenicians and Syrians, but they also jointly
inhabited several cities in Upper Galilee, and other places, as
Scythopolis% &c. It is true that there were Gentiles in some
cities 01 Judea, but that was only in sea-port towns, at a consi-
derable distance from Jerusalem, and the rest of Judea, as
Azotus, Gaza, Jarania, where Philo says% that the heathens
were very troublesome to the Jews.

Let us now return to the north of Upper Galilee, Tyre.
where lay Phoenicia*, and Syria. In Phoenicia there are two
remarkable cities on the sea coast, namely. Tyre and Sidon.
The former**, which is built on an island of the same name,
is a place of great antiquity, and famous upon several accounts,
as its vast trade^, the nations and colonies it transplanted
into several parts of the world*, as Carthage, &c. and
the wars which it was engaged in against Nebuchadnezzar,
who besieged it for thirteen years together y, and against Alex-
ander the Great, who spent seven months in taking it^. The

° See this proved by Lightfoot in Chron. Nov. Test. torn. ii. p. 14. aod Gasp.
Abel. Monarch. Israel, p. 294, 295. PJudg. xii.6. " Luke xxii. 59.

"■ Joseph, de Bell. Jud. 1. ii. c. 19. " Philo Legat. ad Caium. • Called

otherwise Syro-Phcsnicia, because it bordered upon Syria, to distinguish it
from Palestine, properly so callsd, which sometimes went by the name of
Phoenicia. " Tyre was formerly called Tzor. Josh. xix. 29.

* Ezek. xxvi. xxvii, * PHn. Hist. Nat. v. 19. * Joseph. Antiq.

I. z. c. Ii. * Q. Cur. 1. iv. c. 4. Arrian. de Exped. Alex, and 1. ii.

o 4

20(r AN INTRODUCTION TO

prop]iets draw almost the same character of this city% as
St. Jolin doth of the mystical Babylon iu tlie Revelations'',
and denounce almost tliesainejadgnientsa<>ainst both of them.
Ezekiel in particular'^ foretold that Tyre should he huilt no
more. It was, notwithstanding, in all its ^lory in the time of
Alexander the Great, who took it about three hundred years
after Nelvuchaduezzar. It was still in great repute in our
Saviour's time; he frequently mentions it'^ he preached in
the neighbouring- parts, and there he healed the daughter of
a Canaanitish woman. We find that the Tyrians made a con-
siderable figure in the reign of Herod Agrippa, who designed
to go and wage war with them, had tliey not made their ])eace
with him by their deputies ^ There were Christians at Tyre,
when St. Paul travelled through that placed It was a
bishop's see in the second century. St Jerome tells us^,
that in his time it was the most famous, and most beautiful
city of Phoenicia, and a mart for all the nations of the world.
That ancient father alleges this, as an objection against the
fulfilling- of the prophecy of Ezekiel'', and solves it, by saying
that the prophet';^ meaning is only this, That Tyre should no
longer be the queen of the nations, and enjoy the same autho-
rity and dominion it had under Hiram, and its other kings,
but should be subject to the Chaldeans, Macedonians, Ptole-
mies, and at last to the Romans. Others suppose that the
prophet doth not there speak of the ruin of Tyre by Nebuchad-
nezzar, and Alexander the Great, but of its final destruction,
whereof the others were only so many fore-runners. And
indeed Tyre is now only a poor village inhabited by a few
fishermen. So that the prophecy is fulfilled, which declared,
That it sliovJd Ic a place for fishers to dry tlieir neta on\
Ezekiel may also be explained by the prophet Isaiah'', who
limits the destruction of Tyre to seventy years. But, without
having recourse to explanations, that may seem to be far
fetched : it is much more proper, with some learned authors*,
to interpret this prophecy concerning Old Tyre', Avhich stood
a little lower <m the continenti This last was indeed destroyed
by Nebuchadnezzar, and never built again. The inhabitants
finding themselves upon the very brink of destruction, took
ship with their wives and children, carrying along with them

* Isaiali xxiii. Ezck. xxvi. xxvii. ^ Rcvrl. xviii. *- Ezek. x\.i. 14,

" Mattl). xi. 2i,xv. 21. M;irk iii. H. Luke vi. 17. « Acts xii. 20.

' Acts xxi. 4. ''' Hieron. in l-^zek. xxvi. xxvii. '' See I^zek. xxvi. 14.

' Id. ibid. '' Isaiaii xxiii. 15. * Sir J. Marsiiain, Sa>c. xvii. Le

Clerc, Coinp. Hist. ' i. e. Palajtyrus. Alexander the (Jreat used tiie

best part of the materials of tiiis city in making the isthmus, which now joins
Tyre to the continent. Sec Q. Curr. 1. iv. c. ?.

THE NEW TESTAMENT. 201

their most valuable goods, and came to the island of Tyre,
where they built a city of the same name ; so that Nebuchad-
nezzar, according- to the prophecy"", got nothing by his expe-
dition. It is somewhat strange that St. Jerome", who hath
recorded this particular, doth not make use of it to answer
the objection he brings. We learn from Josephus", that
there Avere Jews at Tyre, who underwent very great hard-
ships from the Tyrians. This city was formerly the metropo-
litan see for the province of Phoenicia.

Among the chief cities of Phoenicia, mo must not forget to
rank Tripoli, which was also a sea-port town, and a l^ishop's
see. It is still in being, and in the hands of the Turks.
There are some Christians in it belonging to the Greek
church*.

Above Tyre on the sea-coast, stands Sidonf, named the
Great in Joshua i*. This city, which is of a longer standing
than Tyre, had been assigned to the tribe of Asher, but they
could not drive out the Sidonians from thence i. Josephus,
who places it within the dominions of the Phoenicians, tells
us, tliat the inhabitants shook off their government, and sub-
mitted to Shalmaneser. Sidon is but occasionally mentioned
in the New Testament, and that is when St. Luke tells us
that Julius the centurion gave St. Paul leave to go there and
see his friends'". It was a bishop's see.

Between Tyre and Sidon lies Sarepta, a little town, remark-
able upon account of the miracles performed there by
Almighty God for the sake of Elijah, and a Avidow woman
belonging to that place^ We learn from the Itmerary of
Antoniiis the martyr, who is supposed to have lived in the
fourth century, that there were Christians in his time at
Sarepta, and that they pretended to shew there Elijah's
chamber, and the widow's cruse. Another traveller* tells
us, that they had built a church in the place where that mira-
cle was done.

On the east of Sidon stands mount Libauus", so famous
for its fine cedars, and Anti-libanus, another mountain over
against it, as you go towards Damascus. Between these two
mountains lies a large valley, of a considerable length, where

'" Ezek, xxix. 18. " Hier. in Ezek. xxix. IS. ° Joseph, de

Bell. Jud. 1. ii. c. 20. * See the description of Tripoli, and mount

Libanus, in Daudini's Voyage du Mont Liban. + It took its name from

Sidon the eldest of the sons of Canaan. Gen. x. 15. " Jos. xix. 28.

« Joseph. Antiq. 1. v. 1. and ix. 11. ■• Acts xxvii. 3. ' 1 Kings xvii. 9.

' Phoc. Descript. Loc. Sanct, " Libanus is derived from a Hebrew

word signifying white, because this mountain is covered with snow. Jerem.
xviii. 14. ■

202 AN INTRODUCTION TO

Coele-Syria is coiumonly placed. They reckon several cities
in this part of Syria, as Abila, from M'hence the province
Abilene, which was bestowed by Agrippa upon Lysanias*,
seems to have taken its name.

Several countries of Asia went under the name of Syria, as
Syria. Palestine for instance, and Mesopotamia, which

is called Si/ria of Rivers, because it is between the Tigris
and Euphrates. But by Syria here we understand, that
which lies on the north-east of Upper Galilee, and is called
in scripture Syria of Damascus Y. David made himself
master of this province, and annexed it to the land of
Israel ^. It was taken from Solomon by the Syrians of Zoba''.
Benhadad was king- of Syria in the tijne of Elisha''. This
country fell afterwards into the hands of the Assyrians, from
whom Alexander the Great took it. After the death of this
monarch, his dominions being divided among his chief offi-
cers, this province fell to Seleucus' share, and was for a
considerable time enjoyed by his descendants, who from him
w ere called Seleucides. It Avas at last conquered by Pompey,
and thenceforward governed by Roman presidents, on whom
the procurators of Judea did depend.

The chief city of Syria is Damascus, more remarkable for
Damascus. St. Paul's couvcrsion that happened near it^, than
for any thing- else that could be said in its commendation.
It appears from Genesis*^ that it is a place of very great anti-
quity, since we read that Abraham pursued as far as that
city, those kings which had taken his nephew Lot prisoner.
Damascus is frequently mentioned in scripture under differ-
ent ideas, sometimes as a noble and magnificent city, and at
other times as a place full of pride, violence and idolatry.
It was heretofore an episcopal seat, and the bishop thereof
suffragan to the patriarch of Antioch.

It remains now^ that we should say a word or two concern-
ing' that part of Palestine which lies on the other side Jordan,
beginning at the north. The most considerable city on that
side, at the upper eiul of the lake, is Ctesarea-Philippi, so
called, because Philip the Tetrarch repaired, and beautified
it with several stately buildings in honour of Tiberias
Ccesar*. It was before named Panamas, because situated
near mount Paniuni. Jesus Christ ofteii preached near this

* Lukeiii. 1. ' 2 Sam. viii. 6. » 2 Sam. x. " 1 Kings .\i. 25.

" 2Kingvi. "^ Actsix.3, &c. " Gfii. xiv. 15. For an acrount

of the present s(alp of Damascus, hee Mr. Maundrell's travel?. * Joseph.

Antiq. xviii. 3. Philip's douiinionit weit" Gauloniti.^, Iturtea, Trachoniti^,
Batauaea, and PeiiBa.

THE NEW TESTAMENT. 203

city; but it is no where said that he ever was in it. And
therefore what is related concerning a statue of our Saviour's
being set up in that city, in remembrance of his curing a
woman there, that had been troubled with an issue of blood
for twelve years c; is all a fable. The miracle might indeed
have been performed near the city, but it doth not appear
that it was done therein. However it be, we are further told,
that Julian beat down that statue, that the heathens put the
Emperor's in its room, and that the Christians placed Jesus
Christ's in their own church. Ceesarea-Philippi is fre-
quently mentioned in the gospel history. But the two
Caisardas lying near one another, it is no easy matter to
know which is meant, when we find Ccesarea mentioned,
without any distinguishing appellation.

Above Fames, on the east of the lake, stands juiias.
another city of Gaulonitis, named Julias, built also by Philip
the Tetrarch in honour of Julia, in the place of a village
called Bethsaida^ We have spoken of it elsewhere.

One of the most considerable places on the other Decapoiis.
side Jordan is Decapoiis, that is, the country or territory of
ten cities. It is frequently mentioned in the gospels^, as
well as in Josephus, and other profane authors. But it is no
easy matter exactly to know which were these ten cities,
because the learned are not agreed about it. It is even sup-
posed that there were some of them on this side Jordan, as
Scythopolis. We may safely rank among the cities of Deca-
poiis, Gadara"*, which was situated on the other side Jordan
between Gaulonitis and Persea; where Jesus Christ did
some miracles*. As also Pella, where the Christians retired
after the destruction of Jerusalem. This last was a bishop's
.see.

It is very probable that BethabaraS where John Betuabara.
baptized, stood on the other side Jordan. At least St. John
seems to place it there ^ Some authors are indeed of opi-
nion, that the Greek word*, which is conunonly rendered
beyond, signifies also alony, which makes it doubtful whether
Bethabara was on this, or the other side Jordan. We shall

" Theophanes, who lived in the ninth century, relates this matter : but the
truth of it may justly be questioned, because that author was a great stickler
for image worship, and it is even supposed that he died a martyr for it.
' Joseph, ubi supra. s Matth. iv. 25. Mark v. 20. and vii. 31. "There

was another Gadaranear Azotus, on the west of Judea. ' Mark v. I.

Luke viii.26. ^ Bethabara signifies the house of passage, because here

was a ford over the river Jordan. ' Johu i. 28. a. 40. * Hi^uv.

'204 AN INTRODUCTION TO

leave tlie luaiter uiulecided, because it is u( no conse-
quence*.

There are several other places in that part of Palestine
lyinoon the other side Jordan, which we shall take no notice
of, because they are no where mentioned in the gospel. For
this reason we shall say nothing- of Batanaea, Itureea, other-
wise called Auranitis, nor of' Trachonitis, a province on the
north of Percen, Avhich was the most considerable of all.
There will l)e no occasion neither for speaking- of the several
countries, where the Apostles preached the gospel, because
they are sufficiently described in our notes and prefaces, on
the Gospels, Acts, and Epistles, and besides are known by
every body. Here therefore we shall conclude this articlef.

As there is frequent mention of the distance of places, both
Of the dis- in the New Testament, and also in our notes, and
v\act" this Introduction, it will be proper to give a general
notion of them here. The Greeks commonly reckoned the
distance between places by stadia J, as did afterwards the
Romans; and the Hebrews'" since their intercourse with the
Greeks. The stadium was 125 paces, eight of Avhich made
a Roman mile.

The miles m ere so called, because they contained a thou-
sand paces, of five feet each. The Romans used to mark
them by setting- stone pillars at every mile's end : hence this
expression in their authors, at the first, second, or third
stone". The miles are mentioned but once in the gospels".

One Roman, which is the same as one of our English miles,
was 1000 paces. The land of Israel might be near 220
miles in length, and about 120 in breadth.

The cubit, which was used in measuring buildings, con-
sisted of one foot and a half. And therefore 2000 cubits,
which Mas the sj)ace the Jews were allowed to walk on the
sabbath-day P, amounted to about eight stadia, or one of our
miles.

* It isliovvever very probal)lc, that in St. John's tvo.spel the Greek word
(TTi^civ) si^mdcabeyniitt, on Ike other side: since Perjea, uhicli is eertainly
on the other side Jordan, took its name from that word, and that lli<; other
provinces which are beyond, and not along the river, went also under the name
of Peraea. + As 2;eoa;ra|)liers are not .always agreed about the situation

of some j>laces, we have followed Josephus, I'Uisebius, and especially l\Ir.
Reland's Fala^stina Sacra, wherein this whole matter is fully handled.
:}: The stadium Avas a space of 125 paces in length, where people exercised
themselves in runnins;. 1 Cor. i.\. ^4. '" Luke xxiv. 13. Johnvi. 11>.

" Ad priinuui, secundum, tertium lapidem, &c. i.e. mile. " Matth. v. 41.

'• Acts i. 1','.

THE NEW TESTAMENT. 205

It cannot be unacceptable to the reader to have here all
these measures comprised in five Latin verses, which we have
borrowed from a late learned author %

Qnatuor ex granis dicfitvs componitur uniis.
Est quater in palmo dhjitns, quater in pede palmus,
Quinque pedes passum faciunt ; passus qnoque centum
llpinti quinque ^- stadium dant; sed miliar e
Octofacit stadia; Sf duplatum dut tihi leuca.

OF THE HEBREW MONEY.

They were formerly wont in their commerce and payments,
not to tell the money, as we now do, but to weigh it; and
the same pieces served them both for weights and money.
They were made of one of these three sorts of metals, brass,
silver, or gold\ But the word hrass was used to denote any
kind of money, of what metal soever'' ; the reason of which
is, that the weight of brass was the standard whereby money
was valued.

One of the least pieces of money mentionetl in the New
Testament is the lepton or mite, wJiich is by St. Jerome called
minuta. St. Mark tells us% that two of these pieces made
one qnadrans. It is probable that the word lepton was used
to specify any small piece of money, since what St. Matthew
calls qnadrans, is by St. Luke'' named lepton. (The lepton
was worth 0/. Os, Od. Oq. |L).

The qnadrans was a piece of brass money weighing three
ounces, which makes the fourth part of the Roman as, or
penny. This word, as well as lepton was used to denote any
small piece of money. The qnadrans was the fee of the bath-
keepers at Rome. (0/. Os. Od. Oq. ^.)

Tile as, or penny, was a brass piece, which weighed seven
ounces and a half, at least, in the time of our Saviour Jesus
Chrfst". For it is to be observed, that at first the Roman
as or penny weighed one pound, that is, twelve Roman
ounces. Afterwards it was reduced to ten ounces, then to
nine, and at last to seven and a half, as it was in Augustus's

1 Leusden ap. Pritium Introd. ad Lert. Nov, Test. p. G09. " Matlli. x. 9.

" Mark vi. 8. ' Mark xii. 42. '' Matth, v. 2G. Luke xii. 50. xxi. 2.

* The sestertius was worth two-pence half-pennj.

206 AN INTRODUCTION TO

time'. There is no mention in the Evanjrelists of the as, but
only of a piece of less value, which is by them termed
a^sarion*. The as, as is supposed, was worth 8 lepta, (or

The drachma was a silver coin, in use among- the Greeks,
and afterwards among- the Jews and Romans^. It was some-
what less than the Roman denarius, and more than the as,
since it weighed eight ounces. The didrachma was two
drachmas, which made half a shekel. Every Israelite,
when he Avas arrived at the age of twenty, was obliged to
pay yearly tbis tribute for the use of the temple''. It is com-
monly supposed that the Roman emperors, upon their
becoming- masters of Judea, exacted the same sum', and
that so the Jcms came to pay it twice, once to the temple,
and once to the Emperor. If this conjecture is well grounded,
it may give a great light to these words of Jesus Christ;
Render to Ceesar the thhufs which are Cfvsar^s, and to God
the things that are God's.^ But Christ is not there speaking-
of the tribute of the didrachma, wliich is mentioned else-
where', but of that of a denarius. Thus much is certain,
that after the destruction of the temple, Vespasian ordered
all the Jews to pay yearly those two drachmas to the capital"".
(The drachma Avas Id. Sq. of our money.)

The Roman denarius was a silver piece weighing ten
ounces, which was worth at first ten as's'^. After the war
M'itb Annibal, it mounted to sixteen, and afterwards was
reduced to twelve. It is frequently mentioned in the gospels;
being one of those Latin words to which the Evangelists
have given a Greek sound and termination. The denarius
was worth 7d. Sq. of our money.

The stutera° Mas also a piece of silver money worth about
four drachmas or denaraii. It was the same with the shekel,
which made 2.<f. Sd. I//, i. The Rabbins infer from Exod.
XXX. 13, and Lev. xxvii. 25, where there is mention of the
shekel oj' the sanctuary, that there Avere two sorts of shehe/s,
the one sacred, and tlie other profane, and that the sacred
was worth double the profane. But several learned authorsP
rejecting this distinction, understand by the shekel of the
sanctuary , a shekel of just weight and good silver, such as

'Pitisc. Lexic. Antiq. Rom. * Matth. x. 29. Luke xii. 6. ^ Luke

XV. 8. " Exod. XXX. 13. Matth. xvii. 24. ' HofTtn. Lcxic.

^ Matth. xxii. 21. ' Matth. xvii. 24. "' Joseph, tie Hell. Jiid.

I. \ii. c. 26. " For \\hich reason it was named denarius, i. e. the tenth.

There was the number X marked on one side. ■ •'' '"'^ Matth, xvii. 27.
'' (lerie. in Lxod. I'^c.

THE NEW TESTAMENT. 207

was kept iu the sanctuary, for a standard; in imitation of
the Egyptians, M'ho kept in their temples standards of their
weights and measures. However it be, it is commonly sup-
posed that it was some of these pieces the priests gnve Judas
to betray Jesus "i. And indeed when the ancients spoke of a
piece of' silver in general, they meant the shekel. There are
Hebrew shekels still to be seen in the cabinets of the curious.
They have on one side a vessel, which is supposed to be the
pot wherein the manna was laid up, or else Aaron's censer,
with this inscription in Samaritan ciiaracters, The shekel oj'
Israel : and on the other, a blown flower, which seems to be
Aaron's rod that budded, with these words round it, Jeru-
salem the Holy.

The mina^, or silver mark, weighed sixty shekels, and
according- to others, fifty* : which mig-ht make about G/. \Qs.
7d. 1</. i . There were also minus of gold that weighed 100
shekels.

Some learned authors infer from Exod. xxxviii. 25, 28,
that the silver talent weighed three thousand shekels. But
it must be observed that the talent was not the same every
where. The Hebrew one weighed more than that of the
Greeks, and amounted to 341/. 10^. Ad. lq.\. The common
Attick talent might be worth about 193/. 15.s. It is very
probable that the Jews made use of it in their commerce.
We have given but a general description of these matters,
thinking- it both needless and impossible to pretend to give
an exact account of them, since authors are so very much
divided about them.

We may say the same concerning the measures, and it will
also be sufficient to have only a general notion of them. There
are two sorts of measures; some are used in taking the dimen-
sions, as the length or breadth of any thing ; others are ves-
sels for measuring corn, and the like, or liquors, as wine and
oil, &c. The long measures of the Hebrews were as follows;

The digit or Jinger^s breadth is something less than xhe lonp
an inch, [0 foot. 0 inch. ;~.] The lesser palm is four '""^"'^'•
fingers, or three inches ; the great palm is the length
between the top of the thumb and the top of the middle finger
when the hand is stretched out. The common cubit is one
foot and a half. The royal cubit f is longer than the last by

' Matth. xxvi. 15. '■ ' Luke xix. * The passage in Ezek. xIf.

12. where the mina is mentioned is obscure. In si)me copies in the septuagint
the mina is said to he 50 shekels, in others 60, &c. + The Chaldee para-

phrast hath rendered bv a royal cubit, what is called the cubit of a man,
Deut. iii. 11.

208 AN INTRODUCTION TO

three tlio-its. The geometrical cubit consists of six common
cubits. The dimensions of Noah's ark are supposed to have
been made according- to this. Reeds, or lijies were used in
measuring- land". Hence this expression in the Psahns*, The
lines are fallen unto me in pleasant jjlaces. The reed or line
was six cubits and one pahn long-".

. The chcenix, mentioned in the Revel ations'^, was one of
Of dry and tlio Icast of the drif measvres. It h.eld as much as
sure's. ^^'^' a temperate man can eat in a day. But it Avas not
of the same bigness every where. It is supposed that that
which is mentioned in the Revelations was one of the least of
those that went under that name, and held about two pounds.
This measure was used in distributing' to the soldiers their
allowance of food.

There is mention in St. Matthew^ of a measure called satnm*,
which was very much in nse in Palestine. Tiie learned are
not agreed about its bigness; some making- it bigger, and
others smaller. It is most generally supposed, that it Avas tlie
third part of an ephah, which was an Hebrew measure con-
taining- 447 cubic inches, that held one gallon, and seven pints.
The ephah Avas othenvise named bath. The corus is the same
measure as the Hebrew chomerf, as is manifest from Ezekiel,
by comparing" the orig-inal HebreAV with the Seventy ^ The
chomer was the largest piece the Hebrews had. It held ten
ephahs, [or 24 pecks] and contained 13410 inches. It Avas
also a li({uid measure \ The modivs, mentioned in St. MattheAv'',
is supposed to l)e the same as thesatirm or seah. The HebrcAvs
had several other kinds of r/r?/ r/?c«5?<re5, but since they are
not mentioned in the Ncav Testament, we think it needless to
give an account of them here, and therefore desire the reader
to cons id t those that have fully treated of this matter.

The least measure that is mentioned in the gospel "^ is the
sextarinsX- Avhich is supposed to be the same as the log '' of
the HebreAvs, that held about one pound of oil.

Authors are very much divided in their opinions about the

" Josh. xvii. 14. ' Psal. xvi. 6. " Rev. xxi. 15. ^ Rev. v. 5,6.

> MaUh. xiii. 33. * This word is derived from Hie Hebrew sea/i, which is

the name of this measure. f We must talie care not to confound the

chomer with the ^omer, whicli held three pints. Tiie corns is mentioned, Lnke
xvi. 7. ^ Ezek. xlv. 14. •' 1 Kings v. 11. Lukewi.T. i* jAlatth. v. 15.

Grot, in loc. • The inodius is one of tliose Latin words to which the Kvans;elists
have 5>iven a Greek sound and termination. '' Mark vii. 4. + The word

sexlariux is also a Latin word, to which the FA'angelists iiavc given a Greek ter-
mination ; it was so called, because it was the sixth part of t'le Roman cungius,
which was a vessel containini!; ten Roman pound-: of water. '' Lev. xiv. 12.

THE NEW TESTAMENT. 209

bigness of the measure which is by St. John named wie^re^e^e^.
some fancy that it was the same as the epiiah. Others takino-
the dimensions of the vessels or cisterns mentioned in that
place, (which are said to contain two or three metretce a piece)
according- to those of the amphora, or Attick vrn, which con-
tained, as is supposed, 100 pounds of liquor, imagine that the
metretes held 200, or 300 pounds of water. Others, in short,
iraaoine that it answered to twelve Roman congii *. It is of
no manner of consequence after all, to know the bigness of
those cisterns, because though Jesus Christ had changed but
one drop of water into wine, the miracle would have been as
large as if he had changed a great quantity. The miracle
would not have been indeed so conspicuous, but it could not
upon any account have been the less certain or unquestionable.

CONCERNING THE VARIOUS READINGS.

It was next to impossible that the original copies of the New
Testament should not in process of time be lost, especially
during the grievous persecutions Avhich the church was at first
exposed to, without a perpetual miracle which there is no
ground for supposing. To prevent such an inconvenience,
the primitive Christians took care to write out several copies,
that if any should happen to be lost in one place, there might
be some to be found in another. There are none of those
ancient copies, which were taken from the originals, extant at
this time ; but as the number of them increased by degrees,
there are several of a considerable antiquity still in being,
from which, editions of the Greek Testament have been
printed at difterent times f. Great numbers of these manu-
scripts are to be seen in the most famous libraries of Europe j.
All diversity between copies made by different persons, and
at different times, and places, could not possibly have been
prevented w ithout a great, and a continual miracle. These
differences that occur in manuscripts, are termed various read-

'^ John ii. 6. It is a Greek word which signifies measure. It was in use
among the Greeks and Romans. (It held 7| pints.) * The congiusvias

a Roman measure, which held six sextarii, and was the eighth part of the
amphora. + The first was in the year 1515, at Complulufa a city of Spam,

now ca\\eA\Alcala. \ For an account of them, see Dr. Mill's Prolego-

mena to liis edit, of the New Testament, printed at Oxford in 1707. And a
dissertation upon that subject, printed at Amsferdrim, anno 1709.

•210 AN INTRODUCTION TO

ings. When therefore it is said that there is in such, or such
a place, a varions readinf/, the meaning of it is, that you read
otherwise in one manuscript than in another. Origen long
ago complained^ of these diversities, which he ascribed to
several causes, as the negligence, rashness, and knavery of
transcribers. St. Jerome'' tells us, that when he made his
version of the New Testament, he collated the manuscripts
that were then extant, and found great difference among
them.

Several persons are of opinion that it would have been
much better to let those vanons readings remain in libraries,
than communicate them to the public, as hath been done,
especially in this, and the last century : but this diversity is
so far from being any way prejudicial to religion, that on the
contrary, the making- of it known to the Avorld hath been of
great service to the Christian cause, and that upon several
accounts. 1. As this diversity could not by any means be so
well concealed, as not to be discovered some way or other,
the enemies of our religion would have taken from thence an
occasion of insulting, and magnifying this difference, and
would have proclaimed it every where, that there must needs
be a very great diversity between the manuscripts and printed
copies, since people were unwilling to communicate the
various readings to the world. Whereas by their being made
public, we find with pleasure, and even with some admira-
tion, th.it those variations consist in indifferent points, that
there is none of any consequence but what may be easily
reconciled by comparing other manuscripts, and that they are
almost every where nothing' but pure mistakes of the tran-
scribers, which are unavoidable in any Mork whatsoever.

It may also liave sometimes happened, that a sclioliinu or
note, which had by one transcriber been put in the margin to
illustrate a ])assage of scripture, was foisted into the text by
another, either Ijecause he looked upon it as a good observa-
tion, or imagined that it belonged to the text. But in this
case, it is very observable, that the difference caused by such
additions asthew;, doth no way affect eitlter faith, or morality.
Several critics, for instance, are of opinion, that the seventh
verse in the fiftii chapter of the first Epistle of St. John, crept
in this manner frou! tlie margin into the text, because this
passage is not to be found in niost of the ancient Creek and
Latin manuscrij)ts, nor in the writings of the Greek fathers,
that disputed against tlie Arians. But let it be, if you will,

* Origpn lloin. 8 in IMattli. *' Hior. Pia^f. in 4 FAaug.

THE NEW TESTAMENT. 211

an omission in the manuscripts where it is wanting-, or an
addition in those where it occurs, it can no way be prejudicial
to the Christian faith ; since whatover sense you put upon that
passage, the same truth being; taught in other places of the
New" Testament, there is no more occasion of adding, than
there is inconvenience in omitting it. The w!)oIe question
then is to know the truth of the matter ; [i. e. whether this
passage hath been foisted in or not.]

2. It is evident from those various readiiu/s, that the books
of the New Testament have not been corrupted by the malice
of heretics, and that if there occurs any difference between
the several copies of them, it is entirely owing to the care-
lessness or ignorance either of the transcribers, or of those
that dictated, the latter of which might possibly mistake in
reading- or pronouncing. And indeed it is plain that if those
transcribers had been directed by heretics, they would have
made such alterations as countenanced their errors and
prejudices, and that their varying- from the other copies would
not have been confined to Avords, or different turns, which in
the main signify the same thing, or to some additions or
omissions, from which they could reap no manner of advan-
tage. If likewise they had altered any passage in one of the
gospels, they must have altered also all the rest, where the
same matter is recorded. Now we find no such thing-, and
instead of the differences observable in their copies, they
would have taken care to render them exactly uniform, had
they had any design of corrupting the text on purpose to sup-
port their opinions. In shori, neither would an orthodox
Christian nor a heretic, have presumed to falsify any one
place in the New Testament. Had the former been guilty of
such a pious fraud, the heietics Avould not have spared him
in the least ; as, on the other hand, no orthodox person would
have suffered heretics to make any falsification in the sacred
writings. The heretics that sprung- up in the apostolical
times attempted indeed to corrupt the gospels, but all their
endeavours proving- unsuccessful, they forged several gos-
pels, as we learn from St. Iren?eus'. This father does not
charge the heretics with falsifying the New Testament, but
only with putting a wrong sense upon it, and taking some
passages from thence, Avhicli they put into their pretended
gospels'', it is true, that Ave find Origen complaining % that
the Marcionites, Valontinians, and Lucianites had adulterated

■= li-cn. 1. i. c. 17. " Id. 1. i. c. i. p. 1 — 19. ' Oris;- contra

CeJ;. I. ii. p. 77.

p 2

212 AN INTRODXICTTON TO

tlic ccospol. Hut it is well known how thoroupi^lily tlieir
I'raiuls were «]f tocted and exposed by St. Iren?eus, TertuUian,
and others. There are no manuscripts extant of the N(;w
Testament prior to the fourth century. Now tJiough Arianism
had then been anathematized, yet it did not fail to g-et the
upper hand in the followino- ages. There was nothing there-
fore to hinder the Arians from getting- possession of all the
copies, and changing them as they thought fit. Yet this is
what the Greek fathers, who disputed against them, never
charged them Avith. They confuted them, on the contrary,
with passages, which were not by them called in question.

St. Ambrosius, a Latin father, accuses indeed the Arians of
having added to the 82nd verse of the xiiith. chapter of St.
Mark these words, vor the Son ; and he affirms at the same
time, that they were not in the ancient manuscripts. But we
have more reason to believe in this particular the Greek
fathers, than St. Ambrosius, who in all probability had con-
sulted but iitvf Greek manuscripts, aud who used the ancient
Italick version. It is really strange, that these Avords should
be Avaating iu the ancient manuscripts, Avhen they are found
in all those that are noAV extant, some of Avhich are supposed to
be as old as the fourth century. Then Ave cannot well imagine
whai St. Ambrosius ineans by the ancient mamiscripts. The
I tal ick version Avliich he used,and wherein these words occurred,
had been translated from the most ancient manuscripts, and
perhaps from the originals themselves, since it was done in
the beginning of the second century. St. Irenopus* who lived
about the same time, found these Avords in his manuscripts.
When Arius pressed Athanasius Avith this passage^, nothing-
could be more natural than for him to say, that these
Avords, neither the Son, were not in the ancient copies. But
instead of that, in answer to the objection made to him, he
observes that the rest of the Evangelists Avere silent in this
particular, and he puts an orthodox interpretation upon the
AVords of St. Mark. So that iu all pro))ability St. Ambrose had
been imposed upon in this matter, and too rashly given
credit to a false report. The manuscripts written in after
ages have not the least marks of the errors which sprung uj)
after Arianism. Some of the Latin fathers have indeed
accused the Pelagians aud Eutychians of falsifying the
gospels, but without any manner of ground. It is suppose<l,
for instance, that St. Jerome upbraids the Pelagians for
having altered the 14th verse of the xvith. chaj)ter of St.

' Ircn. ii. 48. » Atliaii. contra Ar. t. i. p. 1^1.

THE NEW TESTAiMENT. 213

Mark, wherein Jesus Christ reproves his disciples for the
Jiardiiess of their hearts, because they did not believe those
who had seen him after his resurrection. But we find
nothing- of this in St. Jerome \ Having- alleged the incre-
dulity of his disciples to prove that it is not in our power to
prevent falling- into sin, he brings in the answer which the
Pelag-ians made to the objection; but he doth not speak of
the text being- corrupted, nor of various readings in this
j)lace, as there is really none in the manuscripts. It is true,
St. Jerome says, that this passage is to be found in some
manuscripts, and especially in the Greek ones ; but what he
means by this, we cannot well imagine, since all the manu-
scripts, Greek as well as Latin, agree in this respect with
the printed copies.

Vigilius bishop of Tapsus in the fifth century accuses the
Eutychians of having- altered the 28th verse of the xvth.
chapter of the same gospel, by putting- that Jesus Christ
was numhered among the dead, wiiereas it is in the text,
that he was ratiked among malefactors. This alteration they
made, as the bishop pretends, with a design to countenance
their notion, that Jesus Christ did not really suffer and
die, but only appeared to others so to do. But nothing- can
be more g-roundless than this charge. We do not learn that
Eutyches ever maintained that Jesus Christ did not really
die. This was only a consequence drawn from his doctrine,
wherein he confounded the two natures of Christ. Besides,
supposing- that he had been an asserter of the opinion of the
Docetoe*, this change was likely to do more harm than good
to his cause ; since the original Greek Avord, which he ren-
dered to he reckoned, signifies also to be ranked amongst.
He must therefore have made the like alteration in St. Luke',
where the same words are read, which yet we do not find he
did. But what puts the matter out of all doubt, is, that this
various reading is of a more ancient date than the Eutv-
chians, since it occurs in a writer of the third century''. It
must then be a various reading^ which was put into the
copies by mistakef, and not out of any ill design. We have
insisted upon this point, that we might give the reader to
understand how indiscreet a zeal it is, to charofe the lieretics

'■ Hier. adv. Pelaa:. 1. ii. t. iii, p. 291. * Heretics which maintained

that Jesus Christ did not really partake of the human nature, and also that
his sufferings were not real, hut that he only seemed to suffer and die,
' Luke xxii. 37. i- Ilippolitus de Antichr. 26. in Auct. Biblioth.

Patrum, part 1. t By the same means undoubtedly this whole verse

hath been left out in the Alexandrine manuscript; which is of no manner of
consequence, since this particular is recorded in St. Luke.

p 8

214 AN INTRODUCTION TO

witli having falsified the holy scriptures; since such acharg'e
tends to destroy the authenticity of that sacred book, and
besides, it may be retorted against the orthodox Christians.

We must do tliese latter justice as well as the first, and
not accuse them, m ithout sufficient reasons, of having- been
guilty of pious fraiuls, for maintaining- the truth. There are
authors, for instance', who imagine, that the Avords just nov/
alleged, nor the Son^ had been taken away by orthodox
Christians. Some weak and ill-designed persons, being-
sensible of the advantage which the adversaries of Chris-
tianity used to take from these words, may perhaps have
been rash enough to commit such a piece of knavery. But
it Avould be Avrong-, to lay the blame upon all the orthodox
Christians in general. And after all, it is as unreasonable to
accuse them of having cut off this passage, as to imagine that
it hath been foisted in by heretics. Both sides ought to be
ruled by the greatest number of copies, where these words
are to be found, rather than fall into injurious reflections
one upon another. Thus also we read, Luke i. 35. The
Holy-one which shall he horn of yov. Now the last words,
o/* yov, being omitted in several manuscripts, some learned
authors pretend, that they were added by orthodox writers,
in opposition to tlie Eutychian heresy'", as also to prove that
Jesus Christ was really born of Mary, and formed out of
her substance. But the force of this passage doth not lie so
much in the Avords oj' yon, as in the word to he hoiii, or
hegotlen. And then at this rate, St. Matthew's expression",
hi her, must have been also an interpolation. Besides, St.
Irenteuso read in you, before there were any such things as
Eutychians. As did also TertullianP, St. Ambrose n, and
St. Augustine'^: which is a manifest proof that the Italick
version, which, as we have already observed, was made from
the most ancient manuscripts, read it so. St. Jerome read
also the sajne words in his manuscripts, since we find them
in the Vulgate. All the ancient versions have them. Upon
the whole therefore we must conclude, that in yov, is the
true reading, and hath not been put in by any orthodox
writer.

This accusation brought against orthodox Christians, of
having inserted, into the sacred writings, or taking away
from thence some Moids, is of a very ancient date. St. Epi-
phanius asserts", that they had cut oti' these words from

' Pfaff. Dissert, do Vur. F.ect. p. 192. '" Dr. MilU ad. loc. " MiiUh. i. 20.
" Iren. iii. 26. '• Tertull. adv. Marc. I. iv. p, fi58. '^ Aiubros. in l\oin. v.

' Aug. Sirm. 193. T. V. " l.piphan. in Aiichorat. 31 .

THE NEW TESTAMENT. 2l.j

St. Luke's gospels h^ wept over it. But it is really very
strauge, that they should be omitted in the manuscripts in
St. Epiphanius's time, and yet be found in all those that are
now extant. The reason alleged by that bishop for this
alteration, is very trifling. He says, that orthodox Chris-
tians were afraid lest this particular should bring a reflection
upon our blessed Saviour. But they should then, upon the
very same account, have left out that passage of St. John's
Avherein it is recorded that Jesus Christ wept for Lazarus^.
And yet we do not find that this is omitted in any manu-
script. It is then much better to suppose that Epiphanius
was mistaken, than to charge the orthodox Christians with
so notorious an imposture. And indeed it is well known
that he is far from being* exact. Perhaps these words had
been omitted in some few copies made by weak and super-
stitious persons ; but these copies being of no authority, they
have not been transmitted down to us.

It must also be supposed, that it is only owing to a mis-
take, that we do not find it recorded in some manuscripts of
St. Luke's gospel^, that an angel strengthened Jesus Christ
during his agony. Had this been designedly taken away, it
would have been much better to leave out the whole account
of his agony, since the enemies of our religion might take
from thence a more specious pretence for accusing Jesus
Christ of weakness, than from the help which he received
from the angel. This, on the contrary, is an evident proof
of God's protection, which was a manifest token of our
Saviour's innocency, and consequently of the truth of his
divine mission. From all these particulars it is plain, that
the books of the New Testament have been conveyed down
to us, without any other alteration but what is unavoidable
in copies, made from old and worn out manuscripts'^.

3. These various readings, if compared together, and with
the printed copies, may be very serviceable in helping us to
discover the true one, and also the word of expression used
by the sacred writers, as several able critics have done with
good success. Since the restoration of learning, several
authors have rendered this method of comparing the various
readings very commodious and easy by setting- down the
various readings in the editions they have given of the Greek
Testament *. They seem even in these latter times to have

' Luke xix. 41. " John xi. 35. " Luke xxii. 43. Hilar, dc

Trin. 1. x. p, 74. Hier. contr. Prelag. 1. ii. " Dr. Mill's Proleg. Fol.

XXX. xxxix. xl, * The most famous men in this sort of learning have

been Laurentius Valla, Erasmus, Lucas Brugensis, Robert Stephen?, Bishop

2ie AN INTRODUCTION TO

over-done the matter. For it was needless to rank among"
the various readings, tilings that are visible blunders in the
transcribers, words that have no me.aning- at all in any lan-
guage, lame expressions, some little different particles Avhich
amount to the same, and other things of the like nature*.
All this heap of rubbish serves only to swell the bulk of a
volume, to puzzle the reader, and to frighten Aveak persons,
who are already in a consternation to see so many various
readmys published.

There is a good deal of judgment and caution requisite in
comparing- the various readings, that we may not prefer the
bad to the good. St. Augustinf hath a very judicious obser-
vation upon this point. There being, saith he, some little
difference heficeen the copies of the JS''e%c Testament, as is
well known by those that are coiiversant in the sacred icrit-
ings, ij'ive icovld be satisfied of the authoritg oj'ang various
reading, we must consult the copies o/* the country J'rom
whence the doctrine iras conveyed to ns. If ice meet also
with some variety between them, we ought to prefer the
greater number of manuscripts to the lesser, and the ancient
to the modern. If there still remains any nncertainty, we
must then have recourse to the language from u'hich the ver-
sion rvas made. And whereas we have now greater advan-
tages than they had at that time, we may therefore take more
care to prevent our being mistaken J. The knowledge of
the eastern languages being grown more common, the ancient
versions may be of great use to us, because they were made
from very old manuscripts^. It is also proper to consult the
fathers in those places where we have quoted passages out of
the New Testament. But we must use a great deal of cir-
cumspection and care in this particular, because the fathers
frequently qvioted passages as they came to their minds, or
else gave the sense of them, without setting down tlje very
words of scripture, and sometimes also they bonowed out of
false gospels certain passages, which having- some conformity
with those that are found in ours, may be easily mistaken tor
vario^is readings, though they are not really so. It is like-
wise necessary often to consult the Hebrew text of the Old
Testament, in order to find out the true meaning- or spelling-
Walton in tlie Enfrlish Polyglot, Cnrcclheus Up. FfU, and lastly Dr. Mills in
his edit, of the New Tcstameni printed at Oxford, 1707. * Soo Dr.

Whitby's Kxaincn, Variar. Led. iMillii. + Aug. adv. Manich. 1. xi. c. 2.

He is there speaking of the Italick version. J Dr. Pfafliiis hath given

very j^ood rules upon this point, in hisdi-^sertatinn coneerniit!: the \ariiius read-
ings of the New Testament. fj For instance- of thi>,sec our note.; on
Jam. V. 12. 1 Pet. v. 13. 2 Pet. ii,9.

THE NEW TESTAMENT. 2J7

of some words, especially of proper names. But we ought
above all to render the version of the Seventy familiar to us,
because the sacred writers of the New Testament have chiefly
followed it in their quotations, as we have before observed.
By such means as these, and especially with the assistance
of the writings of so many learned and pious persons that
have made the sacred writings their particular study, we may
easily extricate ourselves from all the objections and difficul-
ties that may be raised against the text of the New Testa-
ment, especially if we do it with a design of being informed
and arriving at the ti'uth, and not out of any cavilling and
contradictino- humour.

CONCERNING THE CHAPTERS AND VERSES OF
THE NEW TESTAMENT.

The ancients were wont to write or indite their composures
without breaking- off between every word, neither did they
divide them into sections, chapters, or verses. And even in
manuscripts of any considerable antiquity, there are neither
points nor accents. This, which to us may appear inconve-
nient, and is really so, was not without its conveniences.
Men could not then be led into any mistakes by a wrong-
punctuation, as we often are at this day, and the reader used
a greater application in order to discover the meaning of his
author, which is now frequently dark and intricate, because
inmost manuscripts, Avords and sentences are separated which
ought to have been joined, and those are joined which should
have been separated*.

There is indeed no manner of accent, or any other mark of
distinction in most of the manuscripts of the New Testament,
and this is even looked upon as a sign of antiquity. But
these sacred writings being read every Sunday, in the
churches, they were for this purpose divided into sections,
that the reader might know how far he was to read every
Sunday f. The books that were thus divided were called

* There are some learned persons, who, when they would find out the mean-
ing of some difficult Greek passage, write it down at length, without leaving
ing any distinction between the words or letters; which is a very good method.
i In imitation of (he Jews, who divided the law into perashim, or sections.

218 AN INIliODUCTlON TO

lectioriaries, and the sections went under the name oi' fill's*',
and chapters. In these lecfionaries there were yet other
distinctionsf, which were of use in quoting passages, and
comparing the gospels together. The author of these sec-
tions is supposed to have been Animonius of Alexandria, a
■writer of the second century, of whom mention hath been
made elsewhere. His method was followed by Eusebius,
who made use of it in compiling the ten canons he invented,
w herein he shews what particulars are recorded by all the
Evangelists, and Avhat is mentioned only by one or two of
them. As these canons are not in use at present, we think
there is no occasion of giving any account of them here ^

The ancients were also wont to divide their books into
verses, each of Avhich contained only a line. There were no
marks of this division in the text, but the number of lines
was set down at the end of the book, to shew the bigness of
the volume**. Lastly, they used to reckon how many sen-
tences there were in a treatise '^.

It is not well known who was the author of the distinction
into chapters. It seems to have been done in the thirteenth
century^. The verses were invented in the sixteenth cen-
tury '^ by Robert Stephens, as we are told by Henry Stephens
his son". This division of chapters into verses was found so
very convenient, that it hath been used in all the editions of
the bible that have been made ever since. It is notw ith-
standing attended with some inconveniences.

For, 1. The sense is often interrupted by this division, and
so the reader may hereby be led into mistakes, by fancying
that every verse completes the sense. Instances enougji of
this are to be met with the first moment we ]>egin to read.

2. People are insensibly come to this notion, that every
verse contains a mystery, or some essential point, though
there is frequently no more than some incident or circum-
stance recorded in that place.

* The tides were generally larger than the chapters. There are some manu-
scripts, for instance, wherein St. Matthew's gospel hath 68 titles, and .S55
chap. St. Mark's 48 titles, and 234 chap. St. Luke's 83 titles, and 342 chap,
and St. John's 17 titles, and 231 chap, but these two words were often used
promiscuously <he one for the other. f These distinctions were in being

in the time of Justin the Martyr. They were called Pericopes, i. e. sections,
p. m. 225, 233, 263. *^ You may see them in Dr. Mill's edition of the

New 'J'cstament, after the Prolegomena; and also in St. Jerome, who hath
explained and prefixed them to his translation of the gospels. '' This th<'y

called Sticometiia(r*%o/A£T^'a.) c j\^\^ ^^s stiled Rhesis, (^ii^K)

or word. f And, as is supposed, by Cardinal Hugo, a Uominican, (he

author of tlie fust concordance to the holy scriptures. '' Anuu 1551.

"" In the preface to his concordance of the New Testament.

THE NEW TESTAMENT. 219

3 This hath proved the occasion of that wrong- method
which prevails among preachers. Which is, that the gene-
rality of them imaohie that one verse is sufficient to be the
subi ect of a sermon ; but when they come to handle it, finding
that it cannot furnish them with solid and instructive reflec-
tions enough, they are forced to go from their point, and in
order to fill up their discourse, to display their wit and learn-
in cr which very often administer but little edification to tlieir
hearers, and is certainly contrary to the end of preaching. It
is then much to be wished, that some able hand would divide
the chapters otherwise than they are at present. If the verses
were suffered to remain, they should be so divided as to make
always a complete sense, though they happened to be upon
that account either longer or shorter than they now are. But
nerhans it would after all be better to suppress the verses
entirely, and to divide the chapters into certain articles, which
shoidd contain such a number of verses as completes the sense.
When any word or passage of scripture is quoted, it would be
no oreat trouble to look over a whole article, which could not
be very loner. Add to all this, that such a method would be
a vast ease to the memory, which cannot but be over-burthened
^ with such a great number of verses as we are, iipon occasion
oblio-ed to remember. Besides, that we should hereby avoid
the other inconveniences that have been mentioned betore .

OF THE HERESIES THAT AROSE IN THE
APOSTOLICAL TIMES.

Nothing can be a gi-eater help for the understanding of several
places in the New Testament, and particularly in the epistles,
than the having some notion of the heresies or sects, which
arose in the tim'e of the Apostles. The word heresy % as used
by ancient writers, properly signifies no more than a ^^^^ It
was one of those wor(5s which had a good or bad meaning
recording as they were placed. In the first and or.gmal sense
of th\s term it is, that Joiephus" calls the sect of the Pharisees

• For a full and exact account of the division of thescript«.-.'s into chapters
^ Joseph. Antiq.

220 AN I JVl ROD LOTION TO

a hereny, though he was himself a Pharisee. St. Paul had no
design of blaming- this sect, [or heresy, as he stiles'^ it] Avheu
he said it was the strictest of all. It is very probable, that
when those Jews that were at Rome gave the Christian religion
the name of heresy'', they understood this word in its general
and intermediate signification, since they expressed a great
regard for St. Paul, and even desired to hear him: however,
this word is most commonly taken in an ill sense *, and thus it
is frequently used in the New Testamenf. The fathers of the
church have almost always affixed an odious idea to it : thus
St. Ireufeus wrote five books against Ihe heretics. St. liippo-
litus, disciple of Irenteus, made a collection of thirty-two
heresies, as we learn from Photius*. Justin Martyr mentions
a treatise of his own Avriting-^, wherein he had confuted all
the heresies, and he offers to lay it before the emperor Anto-
ninus. Tertullian composed a book against the heretics,
which he entitled prescriptions. If Ave M^ill believe St. Epi-
phanius, there had been from the first rise of Christianity
down to his own times, no less than four-score heresies. It is
true, this father is very apt to carry matters too far. St. x4ugus-
tin and several others have given catalogues of the heretics.

It is certain, that there arose heresies, even in the time of
the Apostles, as is manifest fi*om the passages just before
alleged, notwithstanding what some ancient wiiters seem to
have said on the contrary '.

St. Paul, in his epistles to Timothy and Titus, gives us
plainly enough to understand, what was the character of the
heretics of those times; from whence we learn, l.That these
first heresies were broached by some of those persons that
turned from Judaism to Christianity. 2. That they were pro-
fane and ridiculous fables, endless genealogies, questions
about words, w hich served only to raise quarrels and disputes,
very pernicious doctrines which spread themselves, and eat
like a canker. 3. That those heretics w ere men of abominable
principles. They were proud, crafty, hypocritical, mercenary,
given to all sorts of vices, and consequently seiJ'-condemtiedK
It is no wonder therefore that St. Paul orders such persons
to be avoided after the first or second admonition. 4. That

" oci^iaiv. Acts x.wi. 3. '• Acts xxviii. 22. * Like the word

tyrannus, which, in its original Hjriiificiition meant no more tlia:i a king, but was
afterwards used to denote an usurper, or an oppressor. "^ I Cor. xi. 19.

Gal. V. 20. Tit. iii. 10. 2 I'et. ii. 1. 'Phot. Bibl. Cod, 121.

^Just. Apol. p. 54. ' Firniil. ap. Cyprian. Epi. 75, Clem. Alex.

Strom. 1, vii. p, 519. " 1 Tim. i. 3—6. iv. 7. vi. 20, 21. 2 Tim. ii. 17, 18.

Tit, i. 5— 10. iii. 9.

THE NEW TESTAMENT, 221

they gave their tenets the specious name of knoivlcdge in
Greek gnosis*.

From this word was the name of Gnostics derived, Gnostics.
which was given to most of the ancient heretics in gene-
ral, though they were divided into several branches. We do
not find that the name of Gnostics was known in the Apostle's
time, but it is very plain that their opinions were then in being- •.
It is very pro])able, that they had borrowed their system from
the Jewish cabala f, and that their ceones or f/enerations had a
great conformity with the sephiroth of the cabilistical doctors J.
They seem afterwards to have adopted several of the errors
which were in vogue among the heathens, since they acknow-
ledged two gods, one whereof they supposed to be the Supreme
Being, the other they stiled the Creator of the vvorld. But it
must be owned, that either their notions, or the representations
that have been given of them, are so very confused, that it is
not possible for us to say any thing of tliein that can be
depended on. What they were may partly be guessed at from
the writings of St. Irenoeus, TertuUian, Clemens of Alexandria,
Theodoret, Epiphanius™, &c. It must only be observed, that
since there are none of the books of the Gnostics extant at
this day, we ought not in justice to believe, in every particular,
those ancient fathers that wrote against them, because they
discover in their writings a great deal of prejudice and par-
tiality. Perhaps the obscure and barbarous expressions which
these heretics affected to use, made their notions appear much
more extravagant and dangerous than they really were, as a
a late learned author hath plainly shewn".

St. Iren«us tells us, that the Gnostics owed their ^,,g g;^^
rise to Simon Magus o. We read in scripture p that "'^"s-
this heretic had a mind to be thought some mighty man,

* This v.'ord denotes the understanding of the deep and mystical senses of
scripture. The Apostles were perfect masters of this sort of knowledge; that
which the heretics pretended to, was but falsely so called. 1 Tiui. vi. 20. See
our preface on that epistle. 'Rom, i. 21. ICor.vUi.ll. lTim.vi.20.

t Cabala signifies tradition, we have spoken of it elsewhere. There were
abundance of Plato's and Pythagoras' notions in the Jewish cabala.
J The sephiroth of the cabala were certain numberings which w ere used to
represent the attributes of God, considered as the Creator and Governor of the
world, and Protector of tiie church. The names of these sephiroth were
crown, wisdom, understanding, magnificence, severity, glory, victory, foundation
and kingdom. These numberings are supposed to have been the genealogies
which St. Paul condemns. Vitring. Obs. Sacr. Diss. 4. 1. 1. c. II.
'" See also our preface oji the epistle to the Colossians, ^ xi. and on 1 Tim. ^ xiv.
The Gnostics were otherwise called borborites, upon account of the impurity of
their lives; it is perhaps to them St. Paul alludes, Phil. iii. 2, 18, 19.
" Vitringa, ubi supra. ° Iren. i. 20. It was undoubtedly by mean; of

the cabala, that they prctende<! to exercise magic. "^ Actsviii. 9, 10.

2-2-2 AN INTRODUCTION TO

that bo practised maw-ic, and bewitched the people of Samaria,
that they all oave heed to biin from the least to the (greatest,
and called him, the fjreat power of God. It i.s further said,
that Simon was baptized by Philip, and that quite amazed at
the wonderful works that Avere done by this Evangelist, he
followed him every where. Finding- that such miraculous
operations tended to discredit his sorceries, he desired to be
endued with the power of working miracles. As he undoubt-
edly used to be well paid for his impostures, he judged of
the Apostles by himself, and offered them money to procure
him the same privilege*. But for this he was severely
rebuked by the Apostles, who had been taught by their
Divine Master, freely to give what they had freely received;
and therefore he had no other reward for his ambition and
impiety, than shame and confusion. Terrified at the judg-
ments of God which St. Peter denounced against him, he
earnestly begged of the Apostles, that they Avould avert
those judgments by their prayers. From that time forward
we find no meiition at all of Simon in holy scripture''. Justin
Martyr, who was cotemporary with him, tells us in his apo-
logy for the Christian religion, that this impostor had divine
worship paid him throughout all Samaria, as well as at
Rome, and other places. He adds, that Simon carried along
with him a Tyrian prostitute named Helena, which he called
the first mind, and which, as he blasphemously said, pro-
ceeded Jrom him; thus applying to himself what is said in
the gospel, of the Father and the Son. St. Irenteus confirms
Justin's account of Simon, and moreover charges him, as
<loth also Gregory Nazianzen, with believing two principles,
the one good, and the other bad; which was a prevailing-
notioii amongst most of the heretics of those tiniest He
ascribes to liim several other opinions which are so very
strange and monstrous, that it can hardly be conceived,
how any man could have folly or impudence enough to pre-
lejul to impose such monstrous extravagancies upon the
world**; or, thatlhere could be any persons weak enough to

■" From lience givinj;; or promising any money or reward for holy orders, or
lo get a benefice, is come to be called Simony. " Ju<t. Mart. Apol.

J), m. 54. Justin says, that there was a statue at Rome wilh this inscription,
SIMONI SANCTO. But several learned authors have proved that Justin
was mistaiien, and that ll-.e statue was dedicated SKMONI SANCl), which
was one of the deities of the Sahines, ■■ Iren. i. 28. * We may

,ju>tly reckon as fictitious what is related by some authors of tlie fourth cen-
tury, as the author, nr rather the intcrpolater of the Apost. Constit. vi. 9.
A mob. contra Gent. 1. ii. p. .50. Cyril. Hieros. Catech. vi. p. 88. concerning
ilie pretended fight of St, Peter with Simon, and the miraculous victory the
Apostle got over the lungician ; because they are not mentioned by more

THE NEW TESTAMENT. 223

believe such thing's, or so wicked as to adhere to sxich a vile
impostor. However Origen* and Eusebius** tell us that
there were still some Simonians in their time*. St. Irenteus
gives a shocking description of their morals. We may rank
the Dositheans among the Simonians. The author of them
was one Dositheus, who was cotemporary with Simon, and,
as is supposed, his master f.

The Nicolditans are represented in the Reve- xheNicoiai-
lafion'' as very infamous upon account of their ido- ^^"^•
latry and lewdness. It is supposed, and with a great deal of
proiiability, that the followers of the doctrine of Balaam^
were the JVicola'itansX. The Hebrew name Balaam signifies
the same thing- as the Greek word JVicolas, that is a con-
queror oj' the people. St. Irenieus accuses them of being
given to brutish and sensual pleasures. There is no manner
of reason for supposing that the deacon Nicolas, mentioned
in the Acts^, was the founder of this sect, though we find
it asserted by St. Irenoeus% and though they were wont to
boast of it §, grounding themselves upon an ambiguous
expression, which Nicolas is said to have used. But Clemens
Alexandrinus hath cleared him from this imputation b. And
indeed is it likely that the Apostles, after having called upon
the Holy Ghost, would have chosen for deacon, a man of so
indifferent a character? The Micolditans soon came to
nothing'^.

We learn from the Acts of the Apostles 'i, that xiieNaza-
all Christians in general were at first called Maza- '^^"^^•
renes. That name was afterwards given to those jiidaizing
, Christians, Avhich joined the observance of the ceremonial
law with the Christian institution. And for this reason they
rejected St. Paul's epistles, as we are informed by St.
Jerome, who calls them also Ehionites^. Eusebius tells us,
that they dwelt at Choba, a little town near Damascus ||. It
was in opposition to them that St. Paul wrote his epistle to
the Galatians*'. There were some also at Bersea a city of

ancient authors, namely Justin, Irenaeus, Tertullian, and Eusebius. The
latter speak indeed of a dispute between St. Peter and Simon, but not a word
of the pretended fight. Euseb. 1. ii. c. 14. ' Orig. contra Ccls. i. 44.

" Euseb. Hist. Ec. 1. ii. c. 13. * Such as were Menander, and his fol-

lowers, concerning whom see Iren. i. 21. and Tertullian de Anima.
+ Euseb. H- E. 1. iv. c. S'i. Orig. Tract. 27. in Matth. xxvii. 1. 1. ^ Rev. ii. 15.
> 2 Pet. ii. 15. Jude, ver. 11. Revel, ii. 14. % They were in all pro-

bability so called because they were very great seducers. ^ Acts vi. 5.

- Iren. i. 27. ^ Kuseb. Hist. Ec. iii. 29. " Clem. Alex.

Strom, iii, p. 436. " Euseb. ubi supra. "* Acts xxiv. 5. * Hier.

Ep. ad Aug. 74. ,t,o^n.,jy^(?d. Benedict. || Euseb. Onom. 'Catalog.

Sx-ript. EccI, „;,; .-,,,,•' vhi:

224 AN INTRODUCTION TO

Syria, who, as St. Jerome tells us, gave him leave to tran-
scribe the Hebrew copy of St. Matthew's gospel. These first
Nazarenes not entertaining-, as far as we can find, any erro-
neous opinion concerning- Jesus Christ, it is very probable
that they have been confounded with the Ebionites, which
di<l not appear till afterwards.

Polycarp, as quoted by St. Irenaeus^, tells us that Cerin-
The cerin- ^^''^* ^ '^^ coteiuporary with St. John. St. Jerome
thians. pretends'', that this Evangelist wrote his gospel at

the request of the bishops of Asia, in order to confute the
Cerinthum heresy. We are told by some authors of the
fourth century', that he was the occasion of assembling- the
council of Jernsalem, and the cause of several persecutions
against St. Peter and St. Paul''. The chief of his errors
were as folloAv: 1. He maintained, that Jesus Christ was
not born of a virgin, but Avas the son of Mary and Joseph,
and that he did not excel other men except in wisdom and
holiness. 2. That after the baptism of Jesiis^ the Christ
descended upon him, and at his death flew up again into
heaven, so that Jesus alone died, and rose again. 3. That
the Avorld was not created by God, but by some inferior
power', as that of angels, whom he held in extreme vene-
ration, and from whom he pretended to receive some reve-
lations'".

It is supposed with a great deal of probability, that St.
Paul alludes to these erroneous opinions, when in his epistle
to the Galatians" he says, that though an anf/el from heaven
shoidd preach unto us any other doctrine than w hat is con-
tained in the gospel, we ought to look upon it as accursed ;
and also in his epistle to the Colossians^, m here he condemns
the worship of auf/els. Cerinthus was a great stickler for
the ceremonial laic^, and this was the reason he rejected the
epistles of St. Paul ^. He was the author of those sensual
chilli asts or millenaries^, who imagined that after the resur-
rection, njeu should live a thousand years upon earth in all
manner of voluptuousness and carnal pleasures. Papias and
St. Irenseus believed also a millenium, but they entertained
more spiritual ideas about it**. This heretic must have been
extremely odious, since, according to Polycarp*, St. John
happening- to be in a bath, where Cerinthus was, or had

^ Iren, iii. 3. '' Catalog. Script, Eccles. ' Epipb. Ila^r. 28.

Philastr. de Haere?. c. 36. '^ Acts xii. xxi. ' Ircn. i.25. Teitul.

Append. Prapscrip. '" Euseb. iii. 28. " Gal. i. 8. " Coloss. ii. 18.

'' Hici. Ep. 89. 1 Epipli. Mares. 28. "■ Euseh. 1. iii. 28. Aug. de

JIa*ros. ^ Iron. v. 33, 3-t. ' Iren. i'i. 3. Euseli. iii. 23. :hu1 iv. 14,

THE NEW TESTAMENT. 225

lately been, he got out of it in all haste, as soon as he knew
it, for fear it should fall upon hiin. This story, by the bye,
can hardly be reconciled with St. John's character.

St. Jerome" makes Ebion to have beeen sue- TheEWo-
cessor of Cerinthus*. St. Irenteus seems notwith- "''"•
standing- to say, that Ehion had not the same notions con-
cerning- Jesus Christ as Cerinthus hadf. There is indeed
this difference between them, that Ebion looked upon Jesus
as the Messiah, which Cerinthus did not^; but they both
agreed in this, that they thought Jesus Christ was no more
than a mere man. Origen:}: mentions two sorts of Ebionites,
the first of which acknowledged that Christ was born of a
virgin, whereas the others imagined that he was the son of
Joseph and Mary. It was in all probability these two sorts
of Ebionites that Justin Martyr spoke of before Origen,
without naming them, in a passage which hath very much
puzzled controversial writers; but which, laying all contro-
versy aside, admits of no manner of difficulty.

The Ebionites were besides guilty of other errors ; as for
instance, they joined the observance of the ceremonial law
Avith the gospel, for which reason they rejected the epistles
of St. Paul, whom they called an apostate^. Of the four
Gospels, they received only that of St. Matthew, as did also
the Cerinthians and Nazarenes, which they had altered and
adapted to their prejudices. They fancied, as we are told
by Theodoret^, that the Messiah was come for the salvation
of the Je^vs only. Some learned authors are of opinion^
that St. John alluded to this last error, when he said**, That
Jesus Christ icas the propitiation not onhf far our sins, but
also for those of the whole ivorld. The Ebionites believed
likewise a millennium.

We can get no manner of information from eccle- Hymenasus
siastical history concerning two heretics mentioned ""'
by St. Paul in his second epistle to Timothy^, namely
Uymenmus and Philetus, who said that the resurrection was
already past. The opinion of these false teachers hath been

" Hieron. Dial, contra Lucif. 8. * Most of the ancients say, that one

Ebion was the author of the sect of the Ebionites. But others suppose that
this Hebrew name, Ebion, which, signifies poor, was jfiven them because f hey
entertained but 7nean and poor ideas of Jesus Christ. Both these opinions may
be true, because proper names are often found to denote the temper of those
whose they are. + Iren. i. 26. Some learned autliors ;ire persuaded

that there is a mistake in St. Ircnaeus, and that instead of non similUcr, we
should read consimiliter. See Dr. Grabe's edit. '' Ireii. iv. 59.

X Contra Cels. 1. v. p. 272. ^ Iren. i.26. ^ Theod. lla?ref. Fab. 1.

'^ Orig. Philocal. 17. " 1 John ii. 2. •• 2 Tim. ii. 17, \i. Sec

.ilso I Tim. i, 20.

226 AN INTRODUCTION TO

explained difterent ways by the fathers. Theodoref^ ima-
g-ined that it Mas nothing- but a quibble, and tliat their mean-
ing after all was, that men daily revived in their posterity.
Pelagius'" puts the same sense upon it in his commentary on
this passage ; but he adds, perhaps they took the vision of
EzekieH concerning the dry bones that were made to live
again, for a resurrection that had actually happened. Others
suppose that they understood it of the transmigration of souls,
which was a doctrine very common in those days. OtJiers in
short have asserted, that Hymenteus and Philetus believed
that the resurrection was already past, liecause some persons
came out of their graves when our blessed Saviour rose again.
But St. Augustin seems to have dived into their meaning-
better than any other^. Some persons, saith he, Jindiug it
J'reijiientltf mentioned hy the Apostle, that we are dead and
risen again with Christ, and not loefl apprehending the
meaninf/ oj' these expressions, have iinayined that the resur-
rection was already past, and that there teas to be no other
at the end of the world. Such trere, as the same Apostle tells
ns, HymejsTjEUS and Philetus*, cVc. That is, they
acknowledged no other resurrection than the spiritual one,
namely regeneration, or a change from a vicious to a virtuous
course of life. However it be, as this doctrine was very per-
nicious in itself, and directly contrary to the gospel, one of
the chief articles whereof is the resurrection, we have no rea-
son to wonder at the severity St. Paul exercised towards
those that promoted it, and especially towards Hymenaeus,
whom he delivered unto Satan, that is, excommunicated.
We have likewise no reason to be surprised at the great pro-
gress it made in the world, as we are told by the same Apostle,
since it favoured men's corrupt inclinations.

This same Apostle ranks one Alexander among those that
had made shipwreck of their fait h^\ It is, in all likelihood,
the same that is elsewhere called .Alexander the copper-smith,
and who had caused St. Paul much trouble'. He places like-
wise among those apostates Phygellusand Hermogenes, M'ho
are mentioned in no other place. Though St. Paul does not
charge them with any error, it is notwithstanding very pro-
bable that they did not forsake him till they had forsaken his
doctrine. Tertullian, Avhen writing against another Her-
mogenes'', accuses the apostolical Hermoyenes (as he stiles
him) of heresy.

" Theod. t. iii, p. 498. '" Inter. Aug. Oper. t. xii. Antv. 1703.

' Chap, xxxvii. ' Epist. 55. * See oiiv iKitc on 2 Tim. ii. IS.

'■ITim i.2() '2Tini, iv. 14. >• Tertul. coiilra Hermog. iiiit.

THE NEW TESTAMENT. 227

Diotrephes, that ambitious man, who cast malicious and
virulent reflections upon the Apostles, is likewise ranked
among' tlie heresiarchsK The author of this accusation is
indeed too modern to be relied on™. We may however
easily g-uess, from the description St. John gives of him, that
he was one of those false teachers Avhom St. Paul complains
of". As for Demas, who accompanied him for some time,
and afterwards forsook him, he is only charged Avith having-
loved this present worlds. St. Epiphanius hath accused,
him but without any proof, of believing- that Jrsus Christ
was only a mere man.

From all that hath been said, one may easily judge, that
the Apostles were exposed to more troublesome persecutions
from those heretics and false brethren, than from the Jews
and heathens themselves, though it must be owned they were
not attended with so many acts of cruelty. But martyrdom
added a lustre to the church, whereas by heresies it was dis-
figured and disgraced. After all, we ought not to think it
strange that so many heresies should arise even in the time of
the Apostles. For, 1. This is what was foretold by Jesus
Christ, as well as by St. Paul and St. Peter*. 2. St. Paul
says, that there mnst needs be heresies^. Whereby we are not
to understand an absolute necessity. But the Apostle's
meaning is only this, that, considering the corruption and
perverseness of men, heresies are unavoidable; just as when
our Saviour said, Offences must needs come% But waving-
this consideration, it is only reflecting on the state and con-
dition of those that at first embraced the gospel, to discover
that it was next to impossible but that sects and heresies
should arise.

The Jews coming out of the synagogue, brought the same
spirit into the church. And the different sects that were
among them, proved so many seeds of dissention and discord.
Such of the Sadducees as embraced Christianity were not
easily brought to believe the resurrection. The Pharisees
being extremely zealous for the ceremonial law, and their
OAvn traditions, could not bat give the Christian religion some
tincture of this zeal. The cabala gave birth to the mon-
strous opinions of the iEones. The heathens, on the other
hand, that had been brought up in the schools of the philo-
sophers, introduced into the Christian institution, the subtil-

'3Jobii9, 10. ™Bec!aadloc. " 2 Cor. xi. 13.

"Coloss. iv. 14. * Matth. vii. 15. 2 Tim, iii. 1—5. 2 Pet. ii. 1.

p 1 Cor. xi. 19. " Maffh. xviii. 7.

2-28 AN INTRODUCTION TO

ties of the Platonic philosophy, and of the other sects^ Per-
haps also the disputes that happened between them might
occasion a mixture, or rather a confusion of ideas, which
gave rise to ill-grounded and incoherent systems.

There are besides in the Christian religion some truths that
exceed human apprehension, and require such a degree of
faith as nev/ converts are not always capable of. Thus Ceriu-
thus could not believe that Jesus Christ was born of a
virgin, because he looked upon it as an impossible things
The same religion recommends us to duties that seem con-
trary to men's natural inclinations. And this was enough to
make Simon and the gnostics reckon martyrdom as a piece of
weakness and folly*.

As in those early times there was no canon of the books of
the New Testament, and that besides all instruction was
delivered viva voce, people Avere more apt to misunderstand,
or forget things, than now, when they have them laid open
before their eyes in a book. And even after the canon had
been compiled, and approved of by the church, some diffi-
cult passages might give rise to different notions, and even
to sects, if this diversity of opinions was accompanied with
perverseness and obstinacy, as it is generally known to be.
Add to this, that copies of the sacred writings being- then
very scarce, there were persons that took the liberty of
forging- gospels as they thought fit. Lastly, This might be
occasioned by a spirit of contradiction, and an ambitious
desire of distinguishing- one's self froni the crowd, which as
we have before observed, was the case of Diotrephes.

8. St. Paul shews of what use heresies may be to the
church, namely, that f/je?/ trho are approved may he made
vianifcst*^. As in all numerous assemblies there will always
be some wicked persons, that may for a long time conc(;al
their pernicious dispositions, it is proper there should happen
occasions of discovering and finding- them out. Besides, as
St. Chrysostom hath well observed", truth receives a great
lustre by being- opposed by falshood. When there arose any
false prophets under the Old Testament, it served only to
render the true ones more illustrious. It is nmch the same
with meii as Avith trees, Avhen they have once taken deep
root, they grow the stronger by being- shaken with storms
and tempests. Had the truths of the gospel been exposed to

■" Tert, de An. c. 18. ^ Ircn, i. 25. * Oiig. contr. Cels. 1. vi.

It was against this error of the gnostics that TertuUian wrote this book entitled
Scorpiace. ' J Cor, xi. I9. " Chrvsin Acta Horn. 5t.

THE NEW TESTAMENT. 229

no inaiiner of" contradiction, men might insensibly have fallen
into an ignorance or neglect of them. But their being con-
tradicted, hath induced Christians to collect all their stock of
knoM ledge, strength and assistance, in order to defend them
against their adversaries.

OF THE VERSIONS OF THE NEW TESTAMENT.

The ancient versions of the New Testament may also serve
to clear several passages in it, because most of them Avere
made, if not from the originals themselves, at least from more
ancient copies than any we now have, as St. x'Viigustin hath
observed". The same author tells lis, that even in the ear-
liest times of Christianity, several had attempted to translate,
as well as they could, the Greek text of the Old and New
Testament. But among all these versions, he prefers that
which he calls the Italick*, undoubtedly because it ^1,^ ,,^1;^.,.
was made in Italy, or for the use of the Latins, version.
As it was used in the church till the sixth century, there are
several fragments of it extant in the quotations of those
Latin fathers that wrote before that time. There are some
parts of it to be seen in the margins of some ancient manu-
scripts. Dr. Mills supposes that it was done by several
hands in the second century, by order of pope Pius I. who
Avas an Italian f.

To this version succeeded that of St. Jerome, The vuigate.
which commonly goes under the name of the Vulgate. This
father having observed that the Italick version was extremely
faulty, and that there was a vast difference between the
copies that were dispersed in the world, undertook towards
the end of the fourth century, by order of pope Damascus,
to revise this translation, and render it more conformable to
the original Greek; he began by the New Testament, and
published at first only the four Gospels. He declares that
he used a great deal of care and circumspection in this
work, never varying from the Italick version, but where he
thought it misrepresented the sense''. But as the Greek
copies he had, were not so ancient as those from which the

» Aug, de Doctr. Clir. ii. 11, 15. * St. Jerome calls it the Common

and Vulgar. Gregory the Great, the Ancient. + Dr. Mills' Proleg.

fol. 41, Sec, You have th^re an account of the qualities of this version ; and
how far it may be of use for discovering the true reading of the original Greek.
■* Hier; Praif. ad Damas.

Q 3

230 AN INTRODUCTION TO

Italick version had been made, some learned authors are
therefore persuaded that it would have been much better, if
he had gathered all the copies together, and by comparing
them, have restored that translation to its original purity.

There was, for instance, in the Italick version *■, Givens our
chiUif hreffd ; now instead of the word da'tly, which very
well expresses our Saviour's meaning, St. Jerome not well
apprehending the signification of the original* Greek term,
hath rendered it by onef that signifies aiore onr subsistence;
whereas the true meaning of it is, of the time to come, or for
the 7iext day. There are several other places, wherein St.
Jerome seems to have departed from the Italick translation,
without any manner of reason^. The Epistles, and the rest
of the books of the New Testament, were published by him
some few years after. But it is plain, that he never put the
iinishinohand to this work, and even that he left some faults
in it, for fear of varying too much from the ancient version,
since he renders in his commentaries some words otherwise
than he had done in the translation. This version was not
introduced into the church but by deg-rees, for fear of
offeliiding- weak persons''. Rufinus, notAvithstanding he was
St. Jerome's professed enemy, and had exclaimed very much
against this performance; was yet one of the first to prefer
it to the Vulgar, as is manifest from his commentary on
Hosea, at least if it be his. This translation gained at last so
great an authority by the approbation it received from pope
Gregory I.|| and the preference that prelate gave it above
the other, that it came thenceforward to be publicly used all
over the u-estern churches, as we learn from Isidorus Hispa-
lensis'', who was cotemporary with Gregory. Though tiiis
version is not reckoned authentic^ among us, yet it is cer-
tainly of very great consequence, and may serve to illustrate
several passages both of the Old and New Testament.

The Syriac version is generally acknowledged to be very

Thesyriac aucicut, but pcoplo are not agreed about the time

*•-'"""• when it was made. If we will believe those Syrian

Christians that made use of it§, part of the Old Testament

c Mattli. vi, 11. * £7r*yo-ioc. f Supersuhstanlialcui.

St. Jerome himself tclk us that there was in the Hebrew gospel of the
Jiaziirenes, our bread of the next dat/, which answers to the original Greek
Yvord. I For an instance of this, see our note on J'.piiep. i. 6.

" Aug. Ep. ad Ilieron. 82. || Greg. 1. I^pi. ad Leandrum l-xpos in .Tob. c. 3.
• Isidor. llispal. Divin. Oil". •■ It was never declared s!u li il the

council of Trent. § That is, the Nestoriaus, Jacobites, and Mariouitcs.

THE NEW TESTAMENT. 231

was translated in the time of Solomon*, and the rest under
Agbarus, king- of Edessa, by Thaddeeus and the other apos-
tles. Some authors s, in the editions they have given of the
Syriac New Testament, have carried up the antiquity of it as
high as the apostolical times, but without alleging any
proof. As the second epistle of St. Peter, the second and
third of St. John, that of St. Jude, and the Revelations
(which have been called in question for a long time) are
not in this version ; it is very probable that it was made
before the canon of the New Testament had been made and
approved of by the church. It is supposed that Melito bishop
of Sardis*", who lived towards the end of the second century,
hath made mention of a Syriac version; but in this there is no
certainty. Ephrsem a Syrian author, who wrote commentaries
upon the holy scriptures in the Syrian tongue, quotes some
passages out of the sacred writings in the same language,
which seems to prove that in his time the bible was translated
into Syriac. As there were in the earliest ages of Christianity
some Christians beyond Euphrates, most of whom, as not
being subject to the Roman empire, understood neither Greek
nor Latin, Mr. Simon supposes, that they soon got a version
of the New Testament. This version having been made from
the Greek, and from very ancient manuscripts, may be of the
same service as the Italick and Vulgate. It may also serve to
correct the Vulgate in some places, as having been made from
ancienter copies : that word for instance, which is by St. Jerome
rendered super substantial^, hath by the Syrian interpreter
been translated the bread which is needful J'or us, which very
well expresses our blessed Saviour's meaning*.

According to the account given by several learned The Armpni-
authors*" of the Armenian version, there is none more ^" """""•
valuable among all the ancient ones. But nothing can give a
better or greater idea of it than a letter f, which we shall

* For the use of Hiram King of Tyre. See Dr, Prid. Conn, part 2. b. I.
under the jear 277. § 10. e Treraellius, Trottius. >> See Dr. Mill's

Proleg. p. 127. ' Matth, vi. 11. "^ Mr.. Simon, Dr. Mills, Father le Long.

+ " The Armenian version, is to " ceive it hath any manner of relation

" me, the queen of all the versions " to it in the version of the New Tes-

" of the New Testament. The excel- " tament. Nothing can be more favor-

" lency which this language has above " able than the judgment of the late

" any other, of being able to express " Mr. Picques passed upon the Arme-

" word by word the terms of the " niau version.

" original, is peculiar to it alone. " The antiquity of the Armenian

" You know what is the nature of " version is unquestionable. The

" the Syriac tongue; the Egyptian " historians of that nation assert it

" is yet more ditferent from the " was done in the beginning of the

" Greek, so that you can hardly per- " tifth century, and their authority,

Q 4

232

AN INTRODDCTION TO

here coiinimnicate to the public. It was Avritten to us by a
learned person', who is a perfect master of the Armenian lan-
guage, and hath thoroughly studied this version.

*' which is not to be slighted, is very
" agreeable to what may be observed
" concerning it, in comparing this
" version with the most ancient copies
" that arc now extant. Of numberless
" instances which I could bring, I
" shall mcntiun but two, which, in my
" opinion, are remarkable. You know
" what father Lami hath observed in
" his harmony on the fourth verse of
" the fifth chapter of St. John. This
" verse, which is omitted by Nonnus
" in his paraphrase, and wanting in
" several manuscripts, is not to be
" found in the Armenian. I mean, in
" the Armenian manuscript; for Us-
" can, bishop of Armenia, hath foisted
" it in the Armenian editions that
" have been printed in Holland, hav-
" ing translated it from the Latin of
" the Vulgate. In the xxviith chapter
" of St, Matthew, the author of the
" Armenian version hath read the 16th
" and 17th verses, as I set them dow n
" here. 16. Y.t^xj'v ^\ tote ^bo-^^ho,

17. 'Lvi'T/j'i'yhuv ol a,VTuv. utriv
" a.vTo7^ 0 ^^^aT©. Tivac. Bs^^iTi cctto.
" Xiiau V1/.T11', 'Ijjj-Sk Ba.pfoi.$oiv ri
" 'I'/5cr5> TOi Xiyof^ivov X^i^oii. This
" reading, though it may seem strange,
" is very ancient, and among all the
" versions, none but the Armenian
" hath retained it. I would even have
" taken it for a palpable mistake in
" the translator, had I not discovered
" it in Origen's homilies on St. Mat-
" thew. His words are as follows:
" Homil. XXXV. fol. 86, of the Paris
" edit. 1512. The Greek of that ho-
" mily is lost. Quejii vultis dbnittain
" vohis Jesum liurabbnin, an Jesuin

" qui dicitur (J/iristus In /null is

" cxemplaribus non continetur quod
" Barabbas etiam Jesus dicebatur, S;
" forsitan recte, ut ne nomen Jesu
« conveniat alicui iniquorum. Some
" peremptory critic would be apt to
4t imagine that Origen's reasoning had
<■<■ eclipsed the ancient reading.

" These two instances may suffice

• for the present. I give a full account

■ of the Armenian version in the

■ preface to my dictionary of this

• language. This translation is not

■ so well known as it ought to be.
' It is in every respect preferable
' to the Syriac, which, as is manifest
' from the testimony of several au-
thors, particularly of Gregory Abul-
faragius, hath often been revised
upon the Greek text; whereas the
aversion the Armenians have always
had for the Greeks ever since the
council of Chalcedon, had so en-
tirely stopt all manner of communi-
cation between these two nations,
that nothing like it can be suspected
in the present case. This way of rea-
soning may indeed appear of no
force, and I would even have omit-
ted it, could I have made you as
sensible as I am of the beauty, per-
fection, energy, and antiquity of the
Armenian version. To beconvinccd
of it, one ought to learn this lan-
guage, it being as useful for the
understanding the Greek of the Old
Testament, as that of the New. The
text of the Seventy may be restored
in a thousand places by means of
this version.

" I have set down in the margin of
my copy of Mr. Simon's critical
history some of the blunders he hath
committed when speaking of the
Armenian edition of the holy scrip-
tures, published at Amsterdam by
bishop Uscan. This prelate was a
zealous Roman catholic, as all his
prefaces plainly shew. He under-
stood a little Latin, and had no
manner of taste, or judgment. He
iiath not indeed left out or altered
any one passage ; but when he found
any thing more in the vulgate, he
made no scruple of foisting it in his
edition. He owns it in one of his
yirefaces, and hath even the confi-
dence to boast of it. 1 have observed
it before with relation to the fourtii
verse of the lifth chapter of St.

' Mons. de la Crosc, counsellor and iibrary-kccpcr to the king of Prussia.

THE NEW TESTAMENT. 235

Thouo-h the Greek tong-ue hath been used in xue Coptic
Egypt' for ah>ng- time, the Coptic or Egj/ptian ver- °' Egjpuan.
sion is not withstanding of a considerable antiquity. Some
authors'" place it in the fifth, and others even in the fourth
century. This version agrees in several particulars, Avith
the Armenian, as the same learned person, Avhose letter we
have just now given, hath observed. The coptic translation
was made from the Greek.

The Ethiopic version is also very ancient, and the xi.e Eth.opic
first of all those made in the eastern languages that '^'"""•
ever was printed. Some pretend that it Avas done in the
third century. Was the time of the conversion of the Ethi-
opians exactly known, Ave might more easily judge of the
antiquity of their version; but some fix this conversion to
the Apostolical times, and others to that of the emperor Jus-
tinian, that is, in the sixth century. An Ethiopian abbot
named Gregory, Avho, as we learn from the celebrated Ludol-
phus", was well versed in these matters, pretended that it
Avas made in the time of St. Athanasiuso, i. e. in the fourth
century. Thus much is certain, that that father placed at
AxumaP, Avhich Avas then the chief city of Ethiopia, a bishop
named Frumentius, Avho was banished into Egypt* by the
emperor Constantius. It is supposed that the Ethiopic ver-
sion Avas made by some Ethiopian monks, because of its
agreement with the Alexandrian manuscripfJ. If so, this
version is of no small consequence.

The orio-in of the Arabic version is unknoAvu. The Arabic
Some imagine that St. Jerome hath mentioned it,
but it is more probable that he speaks only of some Arabic
terms which are to be found in some of the books of the Old

" John. He hath undoubtedly done " Epistles, Mr. Simon hath given but

" the same with the passage concern- " an imperfect and superficial account

" ing the three witnesses mentioned in " of the Armenian version, as he com-

" the fifth chapter of the first epistle " monly doth of matters which he did

" of the same apostle. The fair Arme- " not understand. Ishould write a

" nian manuscript of the four Gospels, " whole book, was I to tell you all

" which I have procured for the king's " that I have to say of the Armenian

" library, hath given me an exact " version, for which I have a very

" knowledge of all the interpolation, " great value, and not without good

" the Arnienian bishop hath made to " reason. ^^

" his edition. To my great sorrow I " Berlin, Sept. 29, 1718.

" have no manuscript of the Acts and

™ Mills, fol. clii. clxvii. " Hist. ^Ethiop. 1. iii. c 4. " Athan. Oper.

t. i. p. 696. 1' Now called Acco. * The churches of Ethiopia depended

on the patriarch of Alexandria. " Mills Proleg, fol. 121.

»134 AN INTRODUCTION TO

Testament, as in that of Job'. It is commonly placed in the
eighth century. But it is not well known whether it was made
from the Greek, or from some Syriac versions ; perhaps from
both. As the Arabic lang-uage was used almost all over
the east, there are more versions in this tongue than in any
other of the oriental languages, and it is likely that some
were made from the Greek, some from the Syriac, and others
from the Coptic^.

The Persian translation of the four gospels is commonly
Tiie Persian supposed to Iiavo bccu doHo iu the fourteenth cen-
tury. Those that can read it, say that it is very loose,
more like a paraphrase. It was made from the Syriac. There
is another Persian translation of the four gospels of a later
date, which was made from the Greek. We do not find that
the rest of the New Testament Avas ever translated into
Persian.

We must not forget to rank among- the ancient versions
Tiie Gothic of the New Testament, the Gothic, m hich was done in
Saxon ver' the fourth ccutury by Ulphilas the first bishop of
sions. jjjg Goths. Philostorgius' tells us, that this bishop

translated the Avliole Bible, except the books of Kings, because
they chietly treat of Avars, and that the Goths being a very
warlike nation, have more need of a curb than a spur in this
respect. This version is the more to be valued, because, as is
pretended, it agrees with the manuscri pts from which the Italick
was made. There are only the four Gospels remaining of the
Gothic version *. It is supposed that the Anglo-Saxon trans-
lation of the gospels was done about the same time, and con-
sequently may be as usefvd.

From this account of the ancient translations of the New
Testament, Ave may learn, 1st. To adore the providence of God,
which hath thereby so Avisely provided for the conversion
and salvation of all men. So that these versions may be said
to have supplied the gift of tongues whercAvith the apostles
were endued. 2ndly. From the agreement which so many
translations that Avere made in different parts of the Avorld,
have Avith the original, it is plain that this latter hath not
been altered. 3dly. AVe find, that notwithstanding the cor-
ruption and barbarity Avhich have reigned in the AAorld, there
have been in all ages, persons that had at heart the conver-
sion of souls, and Avere besides furnished Avith a sufficient
stock of learning to be able to put into the hands of the

•■ Mills Proleg.fol. 136. '^ Le Long Biblioth. Sacr. sect. i. c. 2.

' Philostorj;. Hist. Ec. c. 5. Social. Hist. Ec. 1. iv. c. 33. * The manu-

script of it, wivich is very fair, but withal very imperfect and worn out, is kept
in (he library of Upsal in Sweden. Several tliink that it is the very original
of Ulphilas, Tlicrc are copies of it in several places.

THE NEW TESTAMENT. 235

faithful, the sacred instrument of this conversion, by trans-
lating- the holy scriptures into the vulgar languages.

Since the restoration of learning, several persons of me Nfo-
have applied themselves to translate the Bible '''^'^'! '-^^v'

£ 1 version ot

from the oriq'mals : that is, the Old Testament the New
from the Hebrew, and the New from the Greek.
Some of these translations have been made by persons of all
persuasions, and into all languages, without excepting the
modern Greek. We shall here give an account only of the
Latin and English versions.

Among the Roman Catholics, the celebrated Erasmus.
Erasmus* was the first that undertook to translate into Latin
the New Testament from the Greek. In this translation he
followed not only the printed copies, but also four Greek
manuscripts. According to St. Jerome's example, he varied
but very little of the vulgate, which had been in use for
several ages. The first edition of this book was published in
L516, and dedicated to Pope Leo X. who sent Erasmus a
letter of thanks, wherein he mightily commends this version.
It was notwithstanding extremely found fault with by the
Roman Catholics themselves. The author defended himself
with as much courage as he was attacked, and these disputes
have been of no small service to the public. This version
hath been printed, and corrected several times by Erasmus
himself, and others.

Arias Montanus undertook, by the order of the Arias
council of Trent, as some persons pretend, a version Momanus.
of the Old and New Testament. In his translation of the Old,
he followed that of Pagninus, a Dominican monk, and keeper
of the Vatican library, who had translated the Old Testament
from the Hebrew by order of Clement VIII. As for the New,
Arias Montanus changed only some words in it, namely where
he found that the Vulgate differed from the Hebrew. This
version was never much in request, because it is too gram-
matical.

There is also ascribed to Thomas de Vio, a Dominican, who
is commonly known under the name of Cardinal Cajetan, a
Latin version of all the New Testament, except the Revela-
tions. But as he did not understand Greek, it is likely that
he got somebody to make it in his name f.

* See Beza's opinion of Erasmus's translation of the New Testament, in
Beza's preface to his edit, of the New Testament in 1560. See also Dr. Mill's
Proleg. p. Ill, and 112. + We have not seen this version. It was

printed at Venice in 1530, and 1531, with the Cardinal's commentaries on the
whole New Testament, except the Revelations.

236 AN INTKODLCTION TO

We Iiave not seen another Latin version that was published
by an English writer in 1540, and dedicated to Henry VIII.
We are told, that this version was made not only from the
printed copies, but also from very ancient Greek manuscripts *.
One of the most ancient Latin versions made by Protestants,
The zurici. is that which commonly goes under the name of the
version. Zimcli traiislution. Part of it was done by Leo
Juda, one of the ministers of that city, avIio was assisted in
this performance by the most learned'of his bretJiren. But
as he was prevented by death from finishing this work, he
left the care of it to Theodorus Bibliander, minister and pro-
fessor at Zurich ; who, Avith the help of Conradus Pellicau,
professor of the Hebrew tongue in the same place, translated
the rest of the Old Testament. Tlie New was continued by
Peter Cholin, professor in divinity ; and by Rodolph Gualte-
rus, Leo Juda'sf successor in the ministerial function j.
Though this version hath not been free from all censure, it
hath notwithstanding met with a general approbation, because
it keeps a due medium between such translations as stick too
close to the letter, and those wherein too much liberty is
taken. Mr. Simon hath even a remarkable story about it" ;
which is, that a Spanish monk had praised this version in a
book printed at Venice, and licenced by the inquisitors. It
is true, the monk fancied that Leo Juda was bishop of Zurich,
as he calls him himself, and therefore thought that he might
safely commend his performance. The seventh verse of the
fifth chapter of the first epistle of St. John is omitted in this
translation, and put only in the margin. We have chose, say
the translators in their note, to Jolloic Cyril, and the best
copies\\. They had in their library an ancient manuscript,
where this verse was left out. Which made Builinger say%
that some pretender to learning having found it in the mar-
gin, where it was put by way of explanation, had inserted it
into the text.

The year following, Robert Stephens printed this same edi-
phens'uie' tiou with a {ew alterations. To it he joined the He-
kings printer, j^j.g^y text, aud the Vulgatc, and illustrated his
edition with notes taken from the public lectures of Fran-

* Le Long Bibliotli. Sacr. Part i. p. 752. That English author's name was
AValter Deloeii. i Some have imagined that Leo Juda was originally

a Jew, but they were mistaken. X This version was published in 1544,

with prefaces that are well worth reading, and short notes to explain the text.
" Simon His(. Crit. des Versions, c. 23. || We forgot to observe before,

tiiat Erasmus did not put this passage in his first editions of tlie New Test.i-
ment, because lie found it not in tlie Greek copies; but having afterwards met
witli it in a manuscript in I'^ngland, he |)ut it in the following editions.
* Comment, ad loc.

THE NEW TESTAMENT. 237

I iscus Vatablus, regiiis professor of the Hebrew tongue. But
the latter disowned the notes, because, as he pretended,
Robert Stephens liad inserted among them things which
favoured the protestants. This edition was censured several
times by the doctors of the Sorbon, against whom Stephens
briskly defended himself. Notwithstanding all their cen-
sures, this edition was afterwards printed at Salamanca.

Of all our Latin versions, none hath made more castaiio.
noise than that of Sebastian Castaiio, professor of the Greek
tongue at Basil*. It was vastly run down, upon its first
appearance by Theodorus Beza, and the rest of the Geneva
divines, who charged it with impiety, and did not spare the
author of it in the least. What chiefly gave offence in this ver-
sion,was,l. That Castaliodeparted in some places from the pro-
testant's system, concerning- predestination, grace, and free-
will. 2. That he affected an elegance which was suitable nei-
ther to the simplicity nor majesty of the sacred writings. No-
thing could be more specious than what this author proposed
to himself in translating the books of the Old and New Testa-
ment, according to the purity of the Latin tongue; namely,
thereby to engage some over-nice persons to read the holy
scriptures who had an aversion to them, upon account of the
rough and uncouth language of the common versions.
But surely, he could have arrived at this end, without
departing so much from the style and manner of writing
of the sacred authors, as he hath done. For, besides the
false elegance and overstrained politeness, Mhich he is
justly blamed for, he oftentimes takes more liberty than a
faithful translator ought to do. We shall allege some
instances of it taken out of the xxvith chapter of the Acts of
the Apostles, at the first opening of the book y. In the eleventh
verse, instead of rendering the word synagogas by synagogues,
he translates it assemblies'', which is ambiguous, and even
unintelligible in this place. In the same verse, instead oi to
blaspheme, he translates to speak impionsh/ % which hath no
determinate signification. In the eighteenth verse, instead of
these words, that they may obtain, by faith in me,J'orgiveness
oj' sins, and their lot in the inheritance of the saints ; he hath
rendered thusf, that they may have the same lot as those
which shall be sanctijied by faith; joining by faith with sanc-
tified, whereas it ought to be joined Avitli to obtain ; which is
all a piece of aft'ectation to remove the idea of an absolute and
unconditional election. This edition hath notwithstanding-

* Castaiio was born in Savoy, and 18 years professor at Bazil. -^ The edi-
tion we used is that of 1355, which is dedicated to Edward VI- ^Collegia.

^ Impie loqiii. + Ivandein cum eis sortcm consequanter, qui fide

mihi habcnda sancti fact! fuerint.

238 AN JNTRODUCTION TO

met with nn abundance of admirers, and hath had several
editions. He translated the Bible afterwards into as uncouth
and barbarous a French, as his Latin version is elegant.

Among- all the Latin versions made by protestants, none is
Theodorus uiorc uiiiversally liked than that of Theodorus Beza.
Beza. Chamier'' gives it the preference above all the rest.

Rivet hath bestowed very great encomiums upon it, in his pre-
face to the version of the Old Testament by Junius and Tre-
mellius, at the end of which Beza's version of the New hath
been joined. A Geneva divine *= found it the most exact of
all, and Avished it was introduced into churches and schools in
the room of the Vvdgate. This translation did not meet with
the same approbation from the Roman Catholics, who, perhaps,
out of prejudice, accused Beza of having accommodated this
version to his prejudices. Though it hath been several times
printed in England, yet the English have not expressed the
same value for it as the rest of the Protestants. It was even
judiciously enough criticised upon in several places by a
Canon of Ely'S who had been put upon it by the bishop of
that diocese^ Bishop AV^alton^is of opinion, that Beza hath
been justly charged with having departed from the common
reading- Avithout necessity, or having- on his side the authority
of the manuscripts, and also with deciding- frequently in a
magisterial way, and having substituted mere conjectures to
the words of the original. But it is only reading this version
to be satisfied of the contrary. The account Beza gives in his
preface of the method he had followed, is far from those
peremptory airs which he is charged withal. If he hath not
always followed his own rules, this is a fault common to him
with all translators. Dr. Mills liath kept no more moderation
than Walton in the judgment he hath passe<l upon this version.

However, it cannot be denied but that Beza was best quali-
fied for such an undertaking. He w as a perfect master of both
languages, and supposing he was not so thoroughly skilled in
Hebrew as some pretend, yet he tells us that in translating the
Hebraisms he had the assistance of persons very well versed
in that tongue. Besides, he had before him a greater number
of Greek manuscripts than any of those that had undertaken
the same Avork before him. And accordingly he had taken
care to set down the varions readings in his notes, and finds
fault with others for not having done the same, and thereby
giving- eveiy one an oj)portunity of chusing the best. All

•• Tanstr. 1. i. 1. xii. c i. <■ P. Loisclior dc Villicrs in liis letter to the

'ill! ot JluiUin^don, 1571). " John Boise in IfiSG. '' I.auncelot.

• Walton Prolog. Diss- iv.

THE NEW TESTAMENT.

239

that he can be blamed for, is his partiahty m expressing a
a-reater regard for the Latin than the Greek fathers. But,
after all, his version must ])e allowed to be the best of all made
in those times, except the Zurich translation*.

* I shall now subjoin a short account
Of the Eiig- of our English transla-
lish iranslii- ij^nc

ilransiu- ^j
tions.

" We are told by our English histo-
" rians, that some part of the bible
" was translated in the beginning of
" the 8th century into our vulgar
" tongue, which was then the Saxon.
«' John de Trevisa assures us, that the
" venerable Bede, who flourished
" about the year 701, translated the
«' whole Bible in to the English Saxon.
" There are some who affirm that
" Adelm, bishop of Sherborne, who
♦' was cotemporary with Bede, trans-
" lated the psalms into that language ;
" which translation is by others at-
" tributed to king Alfred, who lived
" near 200 years after. There is now
" extant a translation in the English
" Saxon, done from the ancient vul-
" gar, before it was revised by St.
" Jemme. It was printed at London,
" in the year 1571, by the care of
" John Fox, and by the order and
" direction of archbishop Parker. A
" translation of the psalms in the same
«' language was printed by Spelman,
" in 1640. ^ ^

" John Wickliffe, who flourished
" about the year 1360, translated the
" whole Bible from the vulgar version
" of St. Jerome, and finished it in the
" year 1383. This translation was
" never printed, but there are copies
«' of it in several libraries, as Cotton's,
«' St, James's, at Lambeth, &c. There
" is also a very fair copy of the New
" Testament, in this translation, in the
" university library at Cambridge.

" John de Trevisa, who died in the
" year 1398, did also translate both
" the Old and New Testament, about
" the same time, or a little after
" Wickliffe; but whether there are
" any copies of it extant, 1 know not.
'« The first time the holy scripture
" was printed in English, was about
" the year 1326; and that was only
" the New Testament, aboutthat time
" translated by William Tindal, as-
" sisted by Joy and Constantine, and
" printed'in some foreign parts. In

" the year 1532, Tindal and his com-
" panions finished the whole Bible,
" and printed it in foreign parts, all
" but the Apocrypha. Some time
" after this, whilst a second edition
" was preparing, William Tindal was
" taken up and burnt for heresy in
" Flanders : however, the work was
" carried on by John Rogers. He
" wholly translated the Apocrypha,
" and revised Tiudal's translation,
" comparing it with the Hebrew,
" Greek, and Latin. He added pre-
" faces and notes out of Luther, and
" dedicated the whole to king Henry
" the eighth, under the borrowed
" name of Thomas Matthews; for
" which reason this has been com-
" monly called Matthew's bible. This
" was printed at Hamburgh, at the
" charges of Grafton and Whitchurch.
«' It was about this time resolved to
" print the Bible in a large volume,
" and to procure an order to have it
" set up in all churches for public use.
" Miles Coverdale was therefore em-
" ployed to revise Tindal's transla-
" tion, which he did, comparing it
" with the Hebrew, and mending it
" in several places. But bishop Cran-
" mer revised the whole after him;
" for which reason this was called
" Cranmer's Bible.

" Whilst some English exiles were

" at Geneva, during the reign of queen

" Mary, they thought fit to undertake

" a new' translation of the Bible into

" English in that place, and to print

" it there; from whence it received

" the name of the Geneva Bible.

" These were Miles Coverdale, Chris-

" topher Goodman, Anthony Gilby,

" Thomas Sampson, William Cole,

<■<■ William Whittingham, and John

«' Knox. It was first printed in labO,

" and hath had several editions since.

" But for the public use of the

" church, the bishops resolved about

" this time to make a new trausla-

" tion. Archbi^hop Parker set for-

" ward and highly promoted this

" work, and got the bishops and some

» other learned men to join together.

240

AN INTRODUCTION TO

' and (o take each his part and por-
' tion, to review, correct, and amend
' the translation of the holy scrip-
' tures in the vulgar tongue. This
' Bible was published in the year
' 1568, in a large folio, and called
' The Great English Bible, and com-
' monly also llie Bishop^s Bible, as
' being translated by several bishops.

" In the year 1583, one Laurence
' Tomson pretended to make a new
' version of the New Testament from
' Beza's edition ; together with a
' translation of Beza's notes. But
' he has very seldom varied so much
' as a word from the Geneva transla-
' tion.

" The Papists by this time finding
' it impossible to keep the people
' from having the scriptures in the

" vulgar tongue, thought convenient
" to make a translation of it them-
" selves, and accordingly, in the year
" 1584, published a new version of it,
" printed at Rheims, and from thence
" called the Rheimish translation. It
" was refuted by Mr. Cartw right, and
" Dr.Fulke.

" But the last and best translation
" of the Bible into English, is that
" which was made towards the begin-
" ning of the last century by order of
•' kingjamesl.and is now inuse among
" us. The chief hands concerned in
" in this work, were bishop Andrews,
" Dr. Overall, Dr. Duport, Dr.
" Abbot, &c."

For a fuller account of all these
translations, see Bibliotheca Literaria,
No. IV.

PREFACE

ST. MATTHEW'S GOSPEL.

I» iVlATTHEW, otherwise called Levi, was the son
of Alpheus ; but who this Alpheus was, cannot be
determined. It is manifest from the two names of this
Apostle, which are of a Hebrew original, as is also that
of Alpheus, that he was of Jewish extraction, though
a publican by profession. Compare Matth. ix. 9.
Markii. 14. Luke v. 27, 28, 29.

As he was sitting at the receipt of custom, he was
called by our blessed Saviour in the second year of his
ministry, and having readily complied with this call,
he had the honour of entertaining Jesus Christ at his
own house, which was probably in Capernaum, or near
it. From that time he was a constant attendant on his
Divine Master, with the rest of the Apostles, among
whom he places himself the eighth in his gospel, chap.
X.3. This is all that we are certain of concerning
St. Matthew. Whatever else hath been said of hini,
either by ancient or modern authors, is. too ill grounded
to be depended on.

IL Though the gospels are not ranked in some
ancient manuscripts, and fathers of the church, in the
same order as they are at present; it is however gene-

242 PREFACE TO

rally supposed that St. Matthew was the first Evan-
gelist, as we find is attested by St. Iren3eus% Eusebius'',
St. Jeromes and St. Augustin''. But authors are not
so well agreed about the time when he wrote his gospel.
According to the subscriptions which aie found in some
ancient manuscripts, and are followed by Eusebius in
his Chronicou, by Theophylact, and other later authors,
St. Mattliew wrote his gospel eight or nine years after
our Lord's ascension. The chronicle of Alexandria
places the date of it seven years later, fixing it to the
fifteenth year after the death of Christ. But St. Ire-
ngeus'^j who is a more ancient author, and lived nearer the
apostolical times, brings this date a good deal lower,
when he says that St. Matthew published his gospel
ivfulst Peter and Paul where 'preaching the gospel at
Ilojne, and founding that church ; that is, about the
Glstyear of the Christian sera. The safest way is to
leave the matter undecided, it being very doubtful, and,
after all, of no great moment. What is of more conse-
quence, is, that we are assured by the unanimous con-
sent of the Christian antiquity, that this gospel was writ-
ten by St. Matthew, whose name it bears. We are in-
deed told by Ircnaeus ^, Origen s, Tertullian '•, Epipha-
nius', and others, that the Cerdonians and Marcionites
would receive no other gospel than that of St. Luke, but
we do not find that they ever denied that the gospel
which goes under St. Matthew's name was really his.
These heretics were so ridiculous, as to infer from Rom.
ii. 16. where St. Paul speaks oHm gospel in the singular
number, that there was but one gospel, and they
looked upon St. Luke's gospel as that of St. Paul.
But Origen'*^ gives them this very pertinent answer,
that though there were four Evangehsts, yet they all
preached but one and the same gospel. Faustus the
Manichaean was as niucli mistaken, when he maintained^

=> Lib. iii. c. 1. " Ili.t. Eccl. 1. vi. c. 15, •■ Catal. Scrip. Eccl.

'' De ConseiiS'. Evang. 1. i. r. 1. ' Ubi supra. ' L. i. c. 29.

8 Philocal. c. V. '' Pra!script. c. 51. ' Haeres. 1. i. n.9.

'' Philocal. ubi supra. ' Aiii^ustin. coiilra Faust. 1. xvii. c. 1.

ST. MATTHEW'S GOSPEL. 243

that St. Matthew's gospel could be none of his, because
he speaks of himself in the third, and not in the first
person ; for nothing is more common both in sacred
and profane historians, as St. Augustin observes with
relation to Moses and St. John. So trifling an objec-
tion therefore cannot invalidate in the least the testi-
mony of all ancient Christian authors that have unani-
mously ascribed this gospel to St. Matthew.

III. We ought undoubtedly to express a great
regard for the authoritv of the same ancient authors,
when they tell us with one consent, that St. Matthew
wrote his gospel in Hebrew, for the use of those of his
own nation. But this has been called in question by
abundance of very judicious critics^, and that for very
material reasonSc The chief whereof are as follow.

1. Eusebius™, who relates this matter upon no other
authority than that of Papias, gives us at the same time
such a character of that ancient father, as renders his
testimony very weak and insignificant, when he says,
that he tvas a man of a very mean capacity, and apt
to misunderstand, and put a ivrong construction on the
informations he received from the Apostles.

2. Papias himself, who pretends to inform us that
St. Matthew wrote his gospel in Hebrew, adds to this
relation one circumstance which renders the whole very
doubtful ; and that is, that every one interpreted, as
tveil as he could, the Hebrew text of St. Matthew.
As the arbitrary interpretation, which Pa])ias here
speaks of, cannot be supposed to have been done but
by such Jews as had embraced Christianity, this mani-
festly shews, that the Hebrew tongue was not then very
common among the Jews, since it needed an interpre-
tation. And indeed it is well known, that Hebrew was
then understood by none but the learned of that nation,
as is evident from the Chaldee paraphrases, and their
custom of interpreting the law in their synagogues in the

'" Hist. Ectl. 1. iv. c. 39.
R 2

244 PREFACE TO

vulgar tongue, which was the Syriac or Syro-Chaldaic,
But to be fully convinced how little knowledge the Jews
had at that time of the Hebrew language, we need but
reflect on what Josephus says towards the end of the
last chapter of his Jewish antiquities: H'^e reckon those
wise, or learned, saith he, that understand so ivell the
holy scriptures, as to he able to interpret them ; which
is, adds he, so very uncommon a thing, that hardly are
there two or three to hejound, that can succeed in that
undertaking. Now how came St. Matthew, ( who as
we are told by St. Jerome, wrote for the sake of the
Christians of his own nation,) to pen his gospel in
Hebrew, which was a language that could not without
difficulty be understood at that time? Why did he
not write, as the rest of the Evangelists have done, in
Greek, which was understood over all the Roman empire",
and particularly in Judea, as we are informed by the
Jewish doctors", that his gospel might equally serve for
the instruction of the Jews that dwelt in Judea, as well
as of those that were dispersed over the world *, and
also of the Gentiles whom the Apostles were commis-
sioned to teach ?

3, To solve this objection some learned authors have
supposed, that St. Matthew did not write his gospel in
the Hebrew tongue properly so called, but in the Syro-
Chaldaic, that is a mixture of Syriac and Chaldee,
which was then the vulgar tongue in Judea, and is even
called in Scripture the Hebrew dialect^, because it was
in reality a dialect of the Hebrew. But this answer is
so far from removing the diflicuhy, that it really creates
a new one. For supposing that tlie Syriac is sometimes
called in the sacred writings a Hebrew dialect, it doth
rot follow from thence, that the fathers, from whom we
liave it that St. Mattliew wrote in Hebrew, have con-
founded these two languages. It appears on the con-
trary, that they have carefully distinguished them, and

" Cicero pro Aichia. " Apud Liglitfoot Hor. Hcbr. in Matth. i. 25.

* Matth. xxviil. '' Arts xxi. 40. xxii. 2.

ST. MATTHEW'S GOSPEL. -245

especially Eusebius, who hath transmitted to us this tra-
dition concerning St. Matthew's gospel. For speaking
of an ecclesiastical writer named Bardesanes '^, he says,
that he was well versed in the Syriac tongue, and that
his disciples had translated his books from Syriac into
Greek. He doth not say from the Hebrew. The same
author tells us in another place "", that he had translated
from the Syriac tongue into Greek, the pretended letters
of Agbarus to Jesus Chri!>t, with the answers of Jesus
Christ to Agbarus. In the 4th. book of his history s,
speaking of Higesippus, he says, that he had translated
several passages of the gospel according to the Hebrews,
and abundance of things from the Syriac as well as
from the Hebrew tongue. Here we have the Hebrew
and Syriac particularly distinguished one from the
other; and had St. Matthew written his gospel in Syriac,
Eusebius had here a very proper occasion of saying so.
Neither did St. Epiphanius* confound the Hebrew with
the Syriac when speaking of the Nazarenes, he said,
that they were well versed in Hebrew, and had the holy
scriptures read among them in that language, as tiiey
were among the Jews. And that he there means the
Hebrew tongue, properly so called, is very plain, since
it would otherwise have been no such wonder that the
Nazarenes understood thoroughly the Syriac; from
whence it is evident, that when the same father said" that
the Ebionites had the Hebrew copy of St, Matthew's
gospel, he thereby understood the Hebrew language, and
not the Syriac. But St. Jerome alone will decide the
matter. This author hath spoken in several parts of his
works of the Hebrew tongue, and the nature of it ; but
he always meant in those several places that language in
which the books of the Old Testament were written,
and never the Syriac. He even carefully distinguishes
the one from the other upon occasion, as in his com-
mentary on the second chapter of the epistle to the Gala-

1 Hist. Eccl. 1. iv. c, 30. ■• L. i. c. 13. ' Cap. 22. ' Haeres. xxix. n. 7.
" Ibid. HiErcs. xxx. n. 13.

R 3

246 PREFACE TO

tians". Whenever therefore he says, as he doth more
than once, that St. Matthew wrote his gospel in Hebre' *,
he thereby always understood the Hebrew tongue pro-
perly so called. From whence it follovvs, that it St.
Matthew wrote in Hebrew, it was in the same Hebrew
in which the books of the Old Testament were written,
and not in Syriac ; which leaves in its whole strength
the objection that is taken from the little knowledge the
generality of the Jews then had of the Hebrew tongue.
Add to this, that the Jewish nation being upon the
brink of destruction., as Jesus Christ himself foretold
in several places of St. Matthew's gospel, it is very
improbable that the Evangelist would have written his
gospel in a language which was soon to perish with the
people by whom it was spoken.

4. Some stress might perhaps be laid upon the testi-
mony of Irenaeus, who also asserts that while St. Mat-
thew was among the Hebrews, he wrote his gospel in
their own tongue ; could we be but sure that he hath
some better authority for this assertion than that of
Papias, from whom he likewise borrowed the notion of
a millennium, as he owns himself^, and as we learn from
Eusebius ^. We must pass the same judgment upon
the rest of the fathers, and other ecclesiastical writers
that have recorded this particular : as they have copied
Irenaeus and Eusebius, it all depends upon the bare
authority of Papias, which, as we have shewed before,
is of no great weight.

5. To prove that St. Matthew did not write his gospel
in Hebrew, some other pr^obable reasons are produced,
which would indeed be of no great force, was the fact
otherwise unquestionably true; but considering the
slight foundation on which it is built, they are not to be
entirely rejected. Is it probable, for instance, say some,
that if St. Matthew's gospel had been written in
Hebrew, such a valuable original should have been lost,
I

^^ Tom. mihi ix. \). 99. G. ^ Dc Scriptor. Eccl- & iii Etai. cap. 6.

' L. V. c. 33. * Euscb. iibi supra.

ST. MATTHEW'S GOSPEL. 24T

and not have been as carefully preserved as the rest
of the gospels ? Is it moreover likely that so precious
an original would have been left to such an arbitrary
interpretation as Papias speaks of? If the Hebrew copy
of St. Matthew's gospel was at first translated not as
every one ivas able, but by some particular person, it is
really very strange that the author of this translation
should have been entirely unknown to all the ancient
writers, as we find it was ? Some supposing it was done
by St. John, as Theophylact, upon hearsay =^; others
ascribing it to St. James of Jerusalem, as the author
of the Synopsis wdiich goes under the name of St.
Athanasius ; others to St. Luke and St. Paul, as Anas-
tasius the Sinaite ^ and others, in short, as St.
Jerome \ declaring that it is uncertain who was the
author of it.

These are the chief reasons which make it appear
doubtful whether St. Matthew wrote his gospel in
Hebrew, and which have induced several learned critics
to believe that he wrote in Greek, like the rest of the
Evangelists. As they undoubtedly wrote for the sake
of the Jews, as well as St. Matthew and the author of
the Epistle to the Hebrews, that is, to the Christians
of Jerusalem and Judea, to distinguish them from the
Hellenistical Jews, they ought also to have written in
Hebrew, if the reason above be of any force, and yet
we find they all wrote in Greek. It seems then very
probable, that Papias, who was apt to be mistaken,
took the gospel of the Nazarenes, or that of the Ebio-
nites, (supposing they were different,) which was writ-
ten in Hebrew, for St. Matthew's. "And indeed we
are told by St. Irenaeus^ that the Ebionites, boasted
they had the gospel of St. Matthew, and used no other.
Eusebius% speaking of the Ebionites, said, that they
used only the gospel according to the Hebrews, mean-
ing undoubtedly thereby the same which is by St.

' Piosm. in Matth. •- Anagog. Contempl. c. 8 •• Dc Script. Eccles.

« L. i. c. 26, & 1. iii. c ii. p. 220. * L. in. c. 27.

R 4

248 PKErACE TO

Irenaeus called the gospel according to St. Matthew.
St. Jerome^ confounding the gospel of the Nazarenes
with that of the Ebionites, tells us that he had tran-
dated \t from Hebrew into Greek, and that it gene-
rally passed for tlie authentic copy of St. Matthew.
But yet it appears from the passages he cites out of it,
that it \va^ far from being so. Or else, the Ebionites,
or Nazarenes, having translated into Hebrew the ori-
ginal Greek of St. l^latthew, which they corrupted
and interpolated, as St, Epiphanius tells us it was in his
time ", and having styled tlieir translation the gospel
according to the Hebrews, or else the gospel of the
Apostles, or of St. Matthew, Papias and others were
hereby led into such a mistake, as to imagine that St.
Matthew had written in Hebrew. This conjecture is
confirmed by what Epij)hanius relates'' upon the
authority of some Jews converted to Christianity, viz.
that the gospel according to St, John, and the Acts of
the Apostles, had also been translated into Hebrew.
Upon this supposition the Greek text of St. Matthew
must be the original, and the Hebrew only a transla-
tion. Thus much is certain, that they who are of opi-
nion that St. Matthew wrote in Hebrew, entertain not-
withstanding the same veneration for the Greek copy
of it we now have, as if it was the original. The
authority of St. Matthew's gospel, as it is "now extant,
not being therefore any way called in question, it ought
to be reckoned a matter of the utmost indifference, to
know in what language it was wriiten.

IV. We must now say a word or two concerning
the title of this gospel, (accoroing to St. Matthew)
which will serve for all the rest. St. Chrysostom tells
us, in the beginning of his first homily on the epistle
to the Romans, that the titles of the gospels had not
been put by the Evangelists themselves, but by some
of the primitive Christians, that took care to set at

' In Matth. c. 12. & I. iii. adv. IVla^. o. 1. s HaTc-. \x\. n. 13

^ H;er. xxx. n. 3. p. 127.

ST. MATTHEW'S GOSPEL. 249

the head of each of the gospels the name of the Evan-
gelist by whom it was composed, that after ages might
have no manner of pretence for doubting of their hav-
ing been written by those, whose names they bear.
The (ireek word evangelion, (which we render gospel)
signifies any good news whatsoever; and this signifi-
cation of that term is so very common and obvious,
that there is no need of producing any instances. It
is also sometimes used in the Septuagint version, and
in profane authors', to denote tlie reward that was
given to those that brought good tidings. See 2 Sam.
iv. 10. and likewise the sacrifice that used to he ojf'ered
upon 7^eceiving good news. In the sacred vvri tings of
the Old and New Testament^, the words evangelizein
and evangelion, are particularly applied to that eternal
salvation which was revealed and procured by our
blessed Saviour Jesus Christ, and foretold by the
prophets. See Isaiah Ixi. ], and numberless places in
the New Testament. Hence those books, which con-
tain an account of the doctrine and life of our Saviour
Jesus Christ, the author of the gospel, came to be
called evangelia or gospels. In this sense, Justin
Martyr styles the gospels the monuments, or memoirs
of the Apostles. The meaning therefore of these
words^ The gospel according to St. Matthew, St.
Mark, St. Luke, and St. John, is this, The account
of the doctrine, preaching, and life of Jesus Christ,
as compiled, and set forth, hy St. Matthew, St. Mark,
St. Luke, and St. John : in the same manner as those
false gospels, that appeared in the first century, and
perhaps before the true ones were named. The gospel

according to the Hebrews Apostles Egyptians,

&c.

V. St. Matthew's style is natural and unaffected, as
that of an historian, and especially of a sacred writer
should be, who ought to avoid, as much as possible,
all manner of affectation, and all such ornaments as

* Cicero Ep. ad Attic. Lib. ii. Ep. 12. Plutarch Vit. Flioch. p. 749.

250 PREFACE TO

are unbecoming the sublimity and seriousness of the
matters he relates. As for his language (I mean that
of the Greek copy, which is the only authentic one
we have) like that of the rest of the writers of the
New Testament, it abounds in turns and expressions
taken from the Hebrew, or Chaldee, which was then
the vulgar tongue in Judea : as doth also the ver-
sion of the Seventy, which was made by Jews of
Alexandria, whose language was a Greek mixed
with Hebraisms. When St. Matthew cites any
prophecies from the Old Testament, he doth it some-
times according to the Hebrew, as chap. ii. 15. as
St. Jerome hath observed'*; at other times, accord-
ing to the Greek of the Seventy; and sometimes he
follows neither, but only takes the sense and expresses
it in his own words, according to the use he designed
to make of those applications which is the method the
sacred writers have in general taken, as the same father
hath observed^. St. Irenseus", who may be supposed
to have been a competent judge of this matter, tells us,
that Petev, John, Matthew, Paul, and all the rest, as
well as their disciples, have alleged all the prophecies,
according to the version of the Seventy, which seems
to be too general an assertion, unless the version of the
Seventy was then more agreeable to the Hebrew than
it is at present. And indeed it is manifest from several
passages in Justin Martyr's dialogue with Trypho, that
at that time the Jews altered the Septuagint translation
as they thought fit"; and St. Augustin testifies », that
be found it so very much changed, that hardly could
it be known. St. Jerome relates nearly the same thing
in his commentary on the Vth. Chap, of Ezekiel.
However it be, St. Jerome'', who was no great admirer
of the version of the Seventy, says, it must be observed
in general, that whenever the Apostles and apostolical
writers address themselves to the heathens, they make

" 111 Matth. ii. ' Hier. ad Es. \.\ix. .t ad Jcrem. xxxi. '" Lib, iii. c. 25.
" Just. Mart. p. 247, 297. " I'-p. iii. i> Qusst. Heb. p. 228.

ST. MATTHEW'S GOSPEL. 251

use of those testimonies which were already publicly
known among the gentiles, that is, of the Septuagint
version.

This, to several persons, is another argument of St.
Matthew having written in Greek, and not in Hebrew;
because had he written in Hebrew, he would always
have followed in his quotations the Hebrew text, and
never the Seventy. To this it is replied, that it was
the Greek translator of St. Matthew's gospel, and not
the Evangelist himself that made use of the version of
the Seventy, when passages were quoted out of the
Old Testament. But in so doing he would not have
acted like a faithful translator ; for he ought to have
rendered literally the passages in Greek, as they are
in the Hebrew, without adhering to the Seventy ; or if
he had a design of following the latter, he should have
done it every where. From hence it is inferred with
abundance of probability, that St. Matthew having
followed sometimes the Hebrew, and sometimes the
Seventy, as the rest of the Evangelists have, that he con-
sequently wrote in the same language as they did.

We do not find that St. Matthew hath always related
things in the same order in which they happened; he
doth it indeed generally, but frequently also relates
matters as they come in his way, as we shall have an
occasion of shewing elsewhere.

The gospel of St. Matthew may be divided into four
parts: 1. The three first chapters contain the genea-
logy of Jesus Christ, with a relation of his conception
and the arrival of the wise men; his flight into Egypt
and return from thence; his baptism by John the
Baptist, and the preaching of this his forerunner. 2. In
chap. iv. &c. to the.xxvi. we have an account of the
actions, discourses, and miracles of Jesus Christ.

3. In the xxvi. and xxvii. are his sufferings and death.

4. And in xxviii. his resurrection.

THE

HOLY GOSPEL

OUR LORD JESUS CHRIST,

ACCORDING TO ST. iMATTHEW.

CHAP. L

The f^enealo(/fi of' Jesus Christ, 1 — 17. Mary with child by
the Holy Ghost, LS. Joseph thinks oj' pvltiny her away ;
but heiricf irtf'ormed by an Angel oj' the truth, takes her
home. Prophecy oj' Isaiah, 19 — 25.

A HE history of the life of Jesus Christ, Son of David,
Son of Abraham. 2 Abraham was father of Isaac. Isaac was
father of Jacob. Jacob was father of Judas and his brothers.

V. I. Luke iii. 23. V. 2, Gen. xxi. 2, xxv. 24. xxix, 35.

Gospel.'] In Greek cvacyyiXiciv, jiccording to St. Matthew.] Or, of

that is, good news. The word Evan- ^^- Matthew, or, by St. Matthew :

gelizein having been used in the Sep- ^or the original may be rendered these

tuagint version of the Old Testament three ways. The Gospel of Jesus

to denote the doctrine of salvation i'hrist, according to St. Matthew,

which was to be revealed by Jesus signifies then, the history of the gos-

Christ, the doctrine itself came from pd preached by Jesus Christ as it

thence to be called Evangelion. And is related by St. Matthew. See the

the same title has been prefixed to tlie preface.

four books which contain an account V. 1. The History.] Gr. Book.

of the preaching and establishment The Greek word Bifc^o? answers to

of the Evangelical doctrine by our the Hebrew [Sepher] which signifies

Lord Jesus Christ. See the preface to a calculation, list, catalogue, descrip-

St. Matthew. [As for our P^nglish tion, letter, edict, contract, history,

word gospel, it is derived from the narrative, and in general any writing

Saxon god, signifying both God and wliatsocver, whether long or short.

good, and spel vvord.l See instances of all tliese dillerent sig-

ST. MATTHEW'S GOSPEL.

253

3 Judas had by Thainar, Phares and Zara. Phares was fiither
of Esroiii. Esroni was lather of Aram. 4 Aram Avas father
of Aminadab. Aminadab was father of Naasson. Naasson was
father of Sahnon. 5 Sahnon had Booz by Rachab, aud Booz

V. 3. Gen. xxviii. 27. 1 Chron. ii. 5, 9. Ruth iv. 18. V. 4. Numb,

vii. 12. 1 Chron. ii. 10. V. 5. Ruth iv. 17. I Chron. ii. 10, 11, 12.

nifications in Deut. xxiv. 1. Esth. ix.
25, 26, 30. Isaiah xxxvii. 14. Jer.
xxxii. 10, 11. Josh. X. 13.

History of the life.'] Otherwise,
the genealogy, or, list of the ances-
(o)-s, in case the words be taken only
for the title of the 17 first verses of
this chapter, as they have been by the
generality of commentators. Or else,
the history of the birth, if we look upon
the 16 first verses of this chapter as a
digression, from which the historian
returns in the 18th verse. The terms
in the original are Bi^Ao? yiVBOSui;;
which last word answers to the He-
brew Toldoth, that signifies the birth,
or origin, the family and ancestors,
or else, the events and actions per-
formed by any particular person. It
is a maxim among the Jews, that
when we meet in scripture with these
words, the book of the generation,
they are to be understood both of the
birth and actions of the person there
spoken of. This is the construction
Aben-Ezra hath put on the 2d ver.
of the xxxviith chap, of Genesis, which
runs thus, these are the generations
of Jacob. We must undoubtedly put
the same meaning upon Gen. v. 1.
and vi. 9. since there are some events
intermixed there with the genealo-
gies. In the same sense likewise in
the first Book of Moses styled Genesis,
i. e. not only an account of the origin
of the world, but also of the first
inhabitants of it, and the events that
happened therein. This meaning of
the word Genesis is further confirmed
by Judith xii. 18. where Judith says,
this day is the most glorious in my
whole life, the Greek word is yeviaiu?.
Thus St. James says, iii. 6. that thg
tongue setteth on fire the whole courSg
of life, yivia-iOK;. So that the true im-
port of this expression here BitAoj
yiviatuq IvjaS X^j;y> is, the history

of the birth, life, and death of Jesus
Christ. And this is the title of the
whole gospel, and not of a few verses
in this chapter only.

Son of David.'] It was a current
opinion among the Jews, that the
Messiah was to be of the family of
David, See John vii. 42. For which
reason those that acknowledged him
for the Messiah, called him the Son
of David. See Matth. xii. 23. xv. 22.
xxi. 9, &c. This persuasion was
grounded on the promises God had
made to David. See Psalm cxxxii.
11. comp. with Acts ii. 30. and Isaiah
ix. 6. comp. with Luke i. 32, 33.

Son of Abraham.'] These two an-
cestors of Jesus Christ, Abraham and
David, are here particularly set down,
because to them had the promises
been made ; to Abraham that of a
Son, in whom all the nations of the
earth should be blessed. Gen. xxii.
18. And to David, that of a Son,
whose kingdom should be without
end, 2 Sam. vii. 12, 13. The believ-
ing Jews waited for the full accom-
plishment of tliese promises in the
person of the Messiah, Luke i. 32, 69,

V. 2. TVas father.'] Gr. begat. As
this word is not used but in a figura-
tive sense in our language, and never
in genealogies, we have rendered it by
the word father, which is the proper
term, and well expresses the original
Greek word.

V. .3. Judas had by Thamar.] Gr,
begat of Thamar. Thus ver. 5, and 6.

V. 3. By Rahab.] It doth not
appear from the genealogies which
are extant in the Old Testament, that
Salmon married Rahab ; St. Matthew
therefore had this in all probability
out of some genealogical tables kept,
by the Jews; who have even at this'
day a tradition among them, that Ra
hab was married to one of the prince
of Israel.

254

A NEW VERSION OF

had Obed hy Rutli. Ohei\ was father of Jesse. G Jesse was
father of king David, and king- David had Solomon by her
that had been the wife of Urias. 7 Solomon Avas father of
Roboam. Roboam v/as father of Abia. Abia was father of Asa.
8 Asa \\ as father of Josaphat. Josaphat was father of Joram.
Joram was father of Ozias. 9 Ozias was father of Joatham.
Joathara was father of Achaz. Achaz was father of Ezekias.
10 Ezekias was father of Manasses. Manasseswas father of
Amon. Amon was father of Josias. 11 Josias was father of
Jechonias, and his brothers, about the time that the Jeics
Mere carried away to Babylon. 12 And after their being car-
ried to Babylon, Jechonias was father of Salathiel. Salathiel

V. 6. I Sara. xvi. 1. xvii, 12. 2 Sam. xii. 24. V. 7. 1 Kin^s

xi. 43. xiv. 31. xv. 8. 1 Chron. iii. 10, 2 Chron. xiv. 1. V. 8.

1 Kings XV, 24. 2 Kings viii, 16, 24. 2 Chron. xvii. 1. xxi, 1, V. 9.

2 Chron, xxvi. 23, xxvii. 9. xxviii. 27. V, 10. 2 Kings xx. 21, xxi, 18.

1 Chron, iii, 14. V. 11, 2 Kings xxiii. 30, 34. xxiv. 6. 1 Chron.
iii. 15. 2 Chron. xxvi. 1, 4, 8. V. 12. Haggai i. I tzr. v, 2.

2 Ezr, xii. 1.

V. 6. By her that had been the
icife of Urias.'\ Gr. By her of Urias.
This is an expression that was com-
mon both among the Greeks and Ro-
mans; instead of saying such a man's
wife, they only said her of such a
711 an.

V. 8. Joram was father of Ozias.J
St. Matthew hath left out three kings
of Judah, with a design, as is sup-
posed, of retaining the number four-
teen in each of the three classes of tlie
generations he hath here set down.
There are instances of the like omis-
sions in other genealogies. See Ezra
vii. whereby comparing that chapter
with 1 Chron, vi, it is found that five
generations are left out. Tiie Jews
arc wont sometimes to do so, on pur-
pose to make numbers even, that
come near one another. Tiie kings
omitted here, are Ahaziah, Joash,
and Amaziah, which were the de-
scendants of Ahai> king of Israel, by
Athaliah, his daugliter, the mother of
Ahaziah. See 1 Kings xxi. 22. and
2 Kings ix. 8. The reaso.n perhaps
why these princes w ere omitted, was,
hat tiieir memory might be blotted
>ut till the third generation, because
t'.cy were descended from very im-
lious parents, and were themselves
e;tremely wicked. But after all,

nothing but mere conjectures can be
assigned for this omission.

V. II. Josias was father of Jecho-
nias.'] This Jechonias is the same
as Jehoiakim, called otherwise Elia-
kim, 2 Kings xxiv. 6. Accordingly
several manuscripts read Jehoiakim;
but the most learned critics have ob-
served, that it is not the best reading,
and that theword Jehoiakim had been
foisted in by some transcriber, who
saw it was wanting,

And his brother.] Jehoiakim had
two brothers that deserve to be taken
notice of, because they both reigned,
namely, Johanan, alias Jehoahaz, and
Mattaniah, alias Zedekiah. See 1
Chron. iii. 15. 2 Kings xxiii. 30, 34.
and XXV. 7.

V. 12. Jechonias.] If the Jecho-
nias mentioned in this verse be sup-
posed to be the same as is mentioned
in the foregoing verse, there will then
be but thir!een generations from Je-
chonias to Jesus Christ, and we shall
have another omission of king Je-
hoiakim, for which no good renson
can be assigned. In order therefore
to avoid this omission, and make up
the number fourteen, we must sup-
pose that the Jechonias sjjoken of
here, is .Tehoiachin, the son of Je-
hoiakim, mentioned in the foregoing

ST. MATTHEW'S GOSPEL.

255

Avas father of Zorobabel. 13 Zorobabel Avas father of Abiud.
Abiud was father of Eliakim. Eliakim was father of Azor,
14 Azor was father of Sadoc. Sadoc was father of Achim.
Achim was father of Eliud. 15 Eliud was father of Eleazar.
Eleazar was father of Mattban. Matthan Avas father of Jacob.
10 Jacob w as father of Joseph, the husband of Mary, of Avhoni
was born Jesus Avho is called Christ. 17 Thus all the
generations, from Abraham to David, are fourteen genera-
tions. From David to the time that they were carried aAvay
to Babylon, fourteen generations. And from their being
carried away to Babylon doAvn to Christ fourteen genera-
tions.

IS NoAV the birth of Jesus Christ AA^as after this manner.
Mary his mother having been contracted to Joseph, before
they had been together, she Avas found to be with child by the

V. 18, Luke i. 27, 35.

verse. They are both called Jecho-
nias, because their names are very
much alike in Hebrew, either as to
the sound, or siguiiication ; so that
the iittle differeace between thera,
hath been, in all probability, the cause
of their being confounded. (See Dr.
Whitby in loc.)

V. 13. Zorobabel was father of
jibiud.] Among the sons of Zoroba-
bel, reckoned up 1 Chron. iii, there is
no mention of Abiud, or his poste-
rity. But as the Jews were very care-
ful to keep genealogical tables of
their families, St. Matthew had, in
all likelihood, what he mentions here,
out of tome authentic genealogies that
were preserved in the family of Jo-
seph, who-ie ancestors, from Zoroba-
bel, are likewise omitted in the gene-
alogies that are extant in the Chro-
nicles, because, in all probability,
their condition was but mean and
obscure.

V. 16. Jacob was the father of
Joseph."] It is a maxim among the
Jews, that the family of the inother
is not called a family. All their pedi-
grees are reckoned and deduced from
the father. This is the reason v, hy
St. Matthew hath here set down the
genealogy of Joseph. And thus Je-
sus Christ is the son of David, be-
cause Joseph's marriage with Mary
gave our Saviour Jesus Chri>t a right

to all the privileges which a child
that was born of strange parents was
entitled to by adoption, and which
were granted by the law to tiie poste-
rity of a man that had married his
brother's widow, Gen. xxxvii. 8.
Deut. XXV. 5. Ruth iv. 5, 6, 7. It is
moreover very probable, that Mary
was an only daughter, and an heiress,
and consequently obliged to marry in
her own family, (See Numb, xxxvi.
7, 8, 9.) So tiiat by giving the gene-
alogy of Joseph, St. Matthew gave
at the same time that of Mary.

Husband of Mary.'] The names of
husband and Kifs were given by the
Jews to persons that were only be-
trothed. Thus Rachel is called Ja-
cob's wife, Gen. xxix. 21. See also
Deut. xxii. 24.

Who is called Christ.'] i. e. A/V'ho
is known by that name, and is really
the Christ. See Luke i. 32, 35.

The Chrisl.] This is a Greek word,
that signities the anointed, and answers
to the Hebrew Messiah, John i. 42.
Which last is the name that was given
by the Jews to that prince w4;om they
expected, and h ho, as they imagined,
was to come and avenge them of
their enemies. They had undoubtedly
borrowed it from Daniel ix. 25, 26.
See likewise 1 Sam. ii. 10. Ps. ii. 2.

V. 18. Before they had been to-
gether.'} Or, Before they had lived to-

250

A NEW VERSION OF

operalion of the Holy Ghost. 19 But as Joseph her husband
was a just man, and unwilling to expose her to public shame,
he resolved to put her away privately.

20 But while he Avas musing- in his mind upon these things,
an angel of the Lord appeared to him in a dream, and said,
Joseph, son of David, scruple not to receive Mary your wife ;
for that which is conceived in her, is by the Holy Ghost ; 21
and she shall be delivered of a son, to whom ye shall give the
name of Jesus, for he shall save his people from their sins.
22 (Now all this was done, to fulfil what the Lord had spoken
by the prophet, in these words : 23 I declare unto you, that
a virgin shall conceive and be delivered of a son, and he shall
be called Immanuel, that is to say, God with us.)

V. 21. Lukei. 31. ii. 2.
V. 23. Isaiah vii. 14.

Acts iv. 12. V. 31. xiii. 23. Eccles. xlvi. I, 2.

gether ; that is, before Joseph, to
whom Mary was betrothed, had taken
her into his house as his wife ; and
this is evident from these words of
ver. 20. Scruple not to receive Mary
your wife, i^c.

Among the Jews there was a con-
siderable space of time, (generally a
year, or six months) between the be-
trothing and wedding. And during
this space of time it was, that Mary
was found with child by the power of
the Holy Ghost.

V. 19. Just."] The original word
properly signifies a good man, one
that fears God, and hates vice, Matth.
V. 20. XXV. 37. Luke i. 75. But it
also signifies a man of a tender and
tnerciful disposition, one that is willing
to conceal a fauK. That justice is
sometimes taken for mercy, appears
from Psalm cxii. 2. Prov. xi, 21, 30.
xii. 10. James iii. 17, 18.

To expose her to public shame."]
This is the meaning of the original
Greek word in the Soptuagint, Ezek.
xxviii. 17. Jerem. xiii. 22. And in
the New Testament, Heb. vi. 6. It
also signifies to itijlict an exemplary
punishment. See in the translation
of the Seventy, Numb. xxv. -1. Tlie
law allowed of it in tliis case, Deut.
xxii. 21,25.

2'o put her away privately."] The
meaning of tliis is not, that he de-
signed to put her away williout having

any witnesses ; but, without accusing
her, and alleging any reason in the
bill of divorce.

V. 20, Scruple not.] Gr. fear
not.

Is of the Holy Ghost.] Hath been
formed by the Holy Ghost. See a
like expression Psalm cxviii. 23.

V. 21. Jesus.] This is a Hebrew
word, that properly signifies a sa-
viour, and which is in the Old Tes-
tament given to those that saved and
delivered the children of Israel out of
the hand of their enemies, as to
Joshua, which is the same as Jesus.
Ecclesiastic, xlvi. 1, 2, but it is in the
New Testament applied to Jesus
Ciirist, who is the Saviour and Re-
deemer of mankind.

V. 23. / declare tinto you.] Gr.
Behold.

A Virgin.] This prophecy of Isaiah
vii. 14. hath been completely and li-
terally fulfilled in no other person
than Jeius Christ, and the virgin
Mary. As for the completion it is
suj)posed to have had in tiie time of
Aiiaz, it cannot but be very remote
and improper.

He shall be called.] i. e, he shall
be, (for the Hebrews, as well as the
Greeks, used to be called for to be,
Isaiah hi. 7. Luke xix. 46. Isaiah ix.
6. Jer. xxiii. 6. Homer II. b. v.
2G0) or else he shall deserve to be call-
ed, as Isaiah i. 26. viii. 3. ix. 6. Ix.

ST. MATTHEW'S GOSPEL.

257

24 Joseph, when he awaked, did as the angel of the Lord
had commanded him, and received his wife. 25 But he had
not known her, Avhen she brought forth her first-born son,
whom he called Jesus.

CHAP. H.

Certain Mcufi came from the East to pay homage to Jesus,

1 — 12. Herod endeavours to put him to death. Joseph

fties into Egypt with Jesns and Mary. Massacre of the

'infants of Bethlehem, 13—19. Joseph returns from

Egypt, and lives at Nazareth, 20—23.

1 Jesus then being born in Bethlehem of Judea, in the
time of king Herod, certain Magi came from the east to
Jerusalem. 2 And inquired, where is the king of the Jews,
that is born ? for we have seen his star in the East, and are
come to pay him adoration.

V. 1. Luke i. 7.

14. Ixii. 4. Jerem. iii. 17. xxxiii. 16.
Ezek. xlvii. 35. Zech. xiii. 3.

God with us.'] See John i. 14.
(God witli us is the same as God our
Saviour.)

V. 25. Whenslie.l Gr. till she.

We have given here the true sense
of this expression, which excludes the
time past, but doth not imply that the
thina; was done afterwards. For in-
stances of this, see Matth. xii. 20.
Gen. xxviii. 15. 1 Sam. xv, 35.

First-born.1 This doth not imply
that Mary had other children after-
wards, but that she had none before;
comp. Luke ii. 23. See Exod. xiii. 2.

V. 1. Bethlehem of Judea. "] This
was a small town in the tribe of Ju-
dah, which lay on the south of Jeru-
salem. There was a city of the same
name in Galilee, which belonf^ed to
the tribe of Zebulun, Josh. xix. 15.
And this is the reason why the for-
mer is here called Bethlehem of Ju-
dea.

In the time of king Herod.'] The
great, who was at first tctrarch or jjo-

vernor of Judea, and afterwards was
declared king of the same country.
Joseph. 1. xiv. c. 3. 1. xvii. c. 10.

Magi.] This is the name that was
given by the Persians, Chaldeans, and
Arabians, to those wise men, or phi-
losophers among them, that applied
themselves to the study of nature, and
particularly to astrology, and were
besides the priests and ministers of
religion. See Dan. ii. 2, 27. v. 11,
according to the Septuagint version.

From the east.] From Persia, or
Arabia.

V. 2. The king of the Jews.] They
meant hereby the Messiah, having
learnt from- tradition, that God was
to send to the Jews a deliverer and a
king, who should rescue them from
the slavery of the Gentiles, under
which they groaned. Herod was then
indeed king of the Jews; but as he
had been set up by the Romans, his
government was odious and intoler-
able to them.

IJis star.] This might be some new
phenomenon of the same nature as that

258

A NEW VERSION OF

3 King- Herod having heard this, was alarmed at it. and
all Jerusalem with him: 4 insomuch that having- assembled
all the chief nriests and scribes of the people, he inquired
of them wliv'Tc Christ avrs to be born. 5 They answered
him, in Bethlehem of Judea, for so it is written by the pro-
phet: 6 And thou Bethlehem, in the land of Juda, art by
no means the least among the cities of the rulers of Juda,
for out of thee shall arise a o-overnor, that shall rule Israel
my people.

7 Then Herotl having called the Magi secretly to him, he
inquired of them the exact time of the star's appearing;
and sending them to Betlilehem : Go, says he to them,
search carefully for the young child, and when you have

V. 5. Mii-ah v. 2. John vii. 42.

which conducted the children of Israel
through the wilderness. The philo-
sophers here mentioned knew what
the meaning and design of it was,
either because being possessed with
the general expectation which then
prevailed all over file East, that about
that time a king was to arise out of
Judea, they judged according to the
rules of their art, that this star was a
sign of his birlh ; or else because it
had been revealed to them in a mira-
culous manner, as they were advised
afterwards in a dream of not going to
Herod. They might also have infer-
red the same from the prophecy of
Balaam, Nurab. xxiv. 17, which was
known in the east l)y tradition ; add
to this, that they had among them the
writings of Dcniel, who had been in
great repute with tlio ancient Magi,
Dan. V. 11.

Pai/ him adoration."] i. e. the same
obeisance as w as used to be paid by
the eastern nations to their monarchs:
for so the original word is here and
elsewhere to be understood.

V. 3. All Jerusalem.'] Such a thing
as this was likely to occa'^ion a great
deal of noise and disturbni;ce in Jeru^
salem, according as j)eople approved
of Herod's administration, or were
dissatisfied with it.

V. 4. Ml the chief priests.'] That
is, not only the high-priest, but also
the heads of the '•Z\ sacerdotal fami-
lies. See 1 L'hron. x.\iv. 6. and 2
Chron. xxxvi. 14.

Scribes of the People.] i. e. The
rabbles or doctors that explained the
law 10 the people, 1 Ezra. vii. 6, 10.
Matth. vii. 29.

V. 5. In Bethlehem.] Bethlehem
was tile birth-place of David, 1 Sam.
xvi. 1,4. from whom the Messiah was
to be born : it appears from the an-
cient books of the Jews, as well as
from the gospels, that the Jews were
persuaded the Messiah should be born
at Bethlehem, see John vii. 42.

\^ 6. Thou art by no means the
least.] Thus were these words for-
merly read in the Greek version of the
Old Testament, which goes under the
name of the Seventy, as is evident
from Origen contra Celsum, I. i. p. 39.
from Chrysostom's Treatise concern-
ing the Trinity, t. vi. p. 195. and from
the ancient Italick or Latin version
which hath been followed by St Cy-
prian, and St. Augustin, in his Trea-
tise de Civitate Dei, xviii. 30. And
these words of St. Matthew would be
found very conformable to the original
Hebrew of Micah v. 2. were they but
translated by way of interrogation.

Among the cities of the rulers.] Gr.
Among the rulers of Juda. The He-
brew word, which Si. Matthew hath
rendered here rulers, signifies also
thousands, because the people of Is-
rael were divided into thousands,
each of which had a head or cajjtain.
See Exodus viii. 25. The meaning of
this is, that Bethlehem is none of the
meanest among the cities of the

ST. MATTHEW'S GOSPEL. 259

found him, bring- uie word, that I also may go and pay hiui
adoration. 8 The Magi having- heard the king-, departed,
and immediately the star, which they had seen in the east,
went before them, till being- over the place, where the child
was, it stood still. 9 When they beheld the star thus stand-
ing still, they rejoiced exceedingly. 10 And having- entered
the house, they found the child with Mary his mother, and
casting- themselves at his feet, they paid him adoration.
11 Then opening- their treasures, they presented him with
gold, frankincense and rayrrh. 12 But having- been admo-
nished from heaven in a dream not to go back to Herod, they
returned into their own country by another way.

13 After they were departed, an angel of the Lord appears
in a dream to Joseph, and says to him, rise, take the young-
child and his mother, fly into Egypt^ and go not thence till
[ bid you ; for Herod will search for the young child to put
him to death. 14 Joseph therefore being risen, took the
child and his mother by night and fled into Egypt, 15 where
he continued till the death of Herod, (that what the Lord
had said by the prophet might be accomplished. Out of
Egypt have I called my Son.)

V. 11. Psalm Ixxii. 10,13. Isaiah Ix. 6. V. 15. Numb. xxiv. 8.

Hosea xi. 1.

princes, i.e. the principal or chief came from thence, made the like pre-

cities, or those that have given birth sents to Solomon, I Kings x. 2. In

to the princes of Judah. Arabia there was plenty of gold,

Shalt rule.] Gr. that shall/eed. frankincense, and myrrh. Plin. Hist.

V. 8. Seai'ch carefully for the young Nat. 1. vi. c. 28.
child.] Take care to know exact V. 13. Into Egypt."] There were

where he is. abundance of Jews in Egypt. Some

V. 10. Standing still.] We have fled thither in the time of Jeremiah,

borrowed this word from the forego- (see ch. xlviii.) and great numbers

ing verse, and added it here by way were brought there afterwards upon

of supplement, because the sense seems account of the temple of Onias.
to require it; for the Evangelist says V. 15. Till the death of Herod.]

that upon the appearance of the star. He died 37 years after he had taken

the wise-men directly went into the the name of king, and reigned 34

house where Jesus was. years in Jerusalem, since the taking

V. 11. Their treasures.] The Greek of that city by Anthony, and ihc de-
word Thesauros signifieB not only a feat of Antigonus. Josepii. Ant. I.
collection of rarities and precious xiv. 28. xv. 1, & xvii. 10.
things, but also whatever serves to Have I called.] See' Hosea xi. 1.
hold them. Here it signifies the ves- These words belong in their proper
sels or boxes wherein the wise-men and literal sense to the people of Is-
had put the presents they designed for racl, as appears from the beginning of
the king of the Jews. the verse. See and comp. Exod. iv.

Gold.] The nature of these pre- 22, 23. Numb. xxiv. 8. St. Mat-
sents gives us reason to iuppose that thew applies them lo Jesus Christ,
the wise-men came from Arabia, be- according to the method of the Jew-
cause the queen of Sbeba, which ish doctors, who fancied there were

260

A NEW VERSION OF

10 Then Herod linding- that the Magi liad deceived liiin,
fell into a great rage, and sent and slew all the children of
two years old and under, that were in Bethlehem and
in all the districts thereof, according to the time he had
exactly enquired of the Magi. 17 Then were fulfilled
these Mords of the prophet Jeremiah: 11 In Ramah Avere
cries heard, lamentations, mournings, and a great moan;
Rachel bewailing her children, and refusing to be com-
forled, because t'hey are no more.

1.9 But after the death of Herod, lo, the angel of the Lord
appears in a dream to Joseph in Egypt, 20 and says to him,
Rise, take the young child and his mother, and return into
the land of Israel, for they who w ould have taken away the
child's life, are dead. 21 Joseph therefore being risen, took
the young child and his mother, and came into the land of
Israel. 22 But when he heard that Archelaus reioned in

V. 18. Jerem. xxxi. 15.

several particulars in the Old Testa-
ment that related to the Messiah,
though in their literal and obvious
sense they had a relation to other mat-
ters. See ver. 23.

V. 16. l7ito a great rage.'] Ha-
man's rage againt Mordecai is ex-
pressed by the Seventy in the same
terms as Herod's anger is here. Esth.
iii. 5. V. 9. (e9ujw,a;S»j Xtav vel atpoopoi,)

V. 17. These ivurds of the prophets,
&C.J See Jerem. xxxi. 15. These
words of Jeremiah relate in their lite-
ral and primary sense to the two tribes
of Judah and Benjamin, uiiich v\'ere
by Nebuchadnezzar carried away cap-
tive into Babylon ; and in their way
thither passed tlirough Rama. See
Jerem. x1. 1,2, 3,4. They are ap-
plied here by the j'.vangelist lo the
massacre of the infants at Bethlehem,
because they have an exact relation to
it, and were again fulfilled in that
dreadful slaughter.

V. 18. In liama icere cries
heard.'] Rama was a town in the
tribe of Benjamin, not far from Beth-
lehem. See Joshua xviii. 25. Judg.
xix. 13. It is very probable, that tiie
massacre reached as far as the terri-
tory of Rama, which bordered upon
that of Bethlehem.

Jtachtl /icwailing her children."]

The inhabitants of Bethlehem were
not the posterity of Rachel, but of
Juda the son of Leah: But besides
that, Rachel's tomb was near Beth-
lehem, see Gen. xxxv. 19. xlvii. 7.
1 Sam. X. 2, and that the two tribes
of Judah and Benjamin were united
together, and made one kingdom,
ever since the revolt of the other ten ;
if the slaughter reached as far as tiie
territory of Rama, as it is likely it
did, the children of Rachel were con-
sequently involved in it, as well as
those of Leah.

V. 20. fVho would have taken
away the life.] Gr. that sought the
soul. This is a Hebrew expression,
of which we have given the sense.
See 1 Kings xix. 10, 14. Exod. iv.
19, The angel seems to allude to this
last passage.

V. 22. Archelaus.] Who was
the sixth son of Herod, and the most
cruel of all those that survived him.
He caused 3000 citizens to be mur-
dered in the' temple. The Evange-
list says here that he reigned, lie-
rod indeed appointed him, in his will,
his successor, and bestowed upon
him the regal authority; but Augus-
tus gave him only (he title of eth-
narch, or i)rince of llie nation, of
which however he deprived him af-

ST. MATTHEW'S GOSPEL.

261

Judea ill the room of Herod his father, he durst not ^o
thither; but being- admonished from heaven in a dream, he
retired into Galilee, 23 and went and dwelt in a city called
Nazareth, that what had been said by the prophets might
be fulfilled, He shall be called a Nazarene.

CHAP. HI.

John the Baptist preaches repentance ami baptizes, 1 — ().
God's judf/ments upon the impenitent and vnbelievint/
Jews, 7 — 12. Baptism o^' Jesus Christ, IS — 17.

1 In those days appeared John the Baptist, preaching- in
the wilderness of Judea in this manner: 2 Repent, for the

V. 23. Judg. xiii. 5, Isa. xi. 1. V. 1. Luke i. 80. iii. 2. John i. 28.
Mark i.4. Malach. iv. 5, 6. Luke i. 16, 17. iii. 3. John v. 13.

V.2.

terwai'ds, and sent him into banish-
ment for his tyranny and cruelty
Joseph. Antiq. 1. xvii. 15.

Int€ Galilee.l Which belonged
to the jurisdiction of Antipas, one of
the sons of Herod, who was himself
afterwards called Herod, See Matth,
xiv. 1.

V. 23. Nazareth.] A small town
of lower Galilee, near the frontiers
of the tribes of Zebulon and Issa-
char.

By the prophets.'] That is, by
some one of the prophets. Thus,
Judg. xii. 7, the cities of Gilead, are
put for one of the cities of Gilead.

He shall be called a Nazarene.]
As these words are not expressly
found in any one of the prophets, St.
Chrysostom supposed that the Evan-
gelist had taken them out of some pro-
phecy which is now lost. They seem
however to be extant, Judg. xiii. 5.
and perhaps St. Matthew looking
upon Sampson as a type of the Mes-
siah, alluded to that passage. Or
else it may be supposed, that the
Evangelist had an eye to Isaiah xi. 1.
where the Messiah is stiled the Met-
zer, or Branch, from whence the word
Nazareth is derived. Such allusions
to words as these are very frequent

in the sacred writings. The Jews and
heathens were wont to call Jesus Christ
a Nazarene by way of scorn and con-
tempt, Mark i. 24. xiv. 67. John xviii.
5,7. Acts vi. 14. xxiv. 5. But the
Christians were proud of that name,
John i. 44. Acts ii. 22. iii. 6. iv. 10.
and Jesus Christ sometimes styled him-
self Jesus of Nazareth, Acts xxii. 8.

V. 1. In those days.] That is,
while Jesus was yet at Nazareth,
where he dwelt till he entered on his
public ministry. He was then in the
30th year of his age. See Luke iii.
1, 2. It is usual with authors to
denote the limes they are speaking
of in an indeterminate manner.

John the Baptist.] Gr. or the
Baptizer. This name was given him,
because baptizing was one of his chief
functions, ver. 6.

Wilderness of Judea.] It was not
a place wholly void of inhabitants, but
hilly, not so fruitful or so well inha-
bited as the rest of Judea, though
there were several cities therein.
Joshua reckons six. See Josh. xv.
61,62. St. John was born, and had
been brought up in this wilderncst.
Luke i. 39, 40.

V. 2. Repent.] This is only the
substance and result of his preaching.

2(J2

A jSEW version of

kingdom ofJieaven is at hand. 3 It is of him that the pro-
phet Isaiah spake, when he said, The voice of one crying- in
the wilderness is heard: Prepare the way of the Lord, make
his paths level. 4 Now John wore a garment of camel's
hair, with a leathern girdle about his loins, and his food was
locusts and wild honey.

5 Then came to him the inhabitants of Jerusalem, of all

V. 3. Isai. xl.3. Mark i. 3. Luke i.76. iii. 4,5. V. 4. Mark i. 6. 2 Kings
i. 8. Zech. xiii. 4. Hebr. xi.37. V. 5. Mark i. v. Luke iii. 3,7,

The kingdom of heaven.'] That is,
tile A:2»|§'rfo;« o/ God, according to the
style of the Hebrews, who frequently
use the word heaven to denote God
himself who dwells there. Hence
what is here by St. Matthew called Me
kingdom of heaven, is by St. Mark
and St. Luke named the kingdom of
God, Mark i. 15. Luke vi. 20. The
kingdom of heaven signifies then here.
The kingdom of God which was
founded and established by Jesus
Christ; and this expression is ground-
ed on Dan. ii. 44. and vii. is, 14.
JVow as the kingdom of heaven was
to be opened by the preaching of the
gospel, John the Baptist rightly says,
that it was at hand, since Jesus Christ
entered on his public ministry about
six months after. Luke iii. 2, 3, See
Dr. Whitby on this verse.

V. 3. It is of him.l viz. of John.
This is a reflection the Evangelist
makes.

Prepare the voay.'] See Isaiah xl.
3. This prophecy seems to relate in
its primary and original signitication
to the return of the Jews to Jerusa-
lem after tiiey had been set at liberty
by Cyrus; but it also belonged in a
typical sense, which was as much as
the former intended by the Holy
Ghost, to John the Baptist, (Sec John
i. 23.) considered as preparing the
Jews to receive Jesus Christ, either
by exhorting them to repentance, or
by testifying that Jesus was the' Mes-
siah. See John i. 31. Luke i. 76, 77.
and Matthew xi. 10.

Level.'] Gr. Make iiis p/it/is
straight, or level.

V. 4. Of camefs hair.'] The Jews

used to wear hair, or coarse gar-
ments, in times of sorrow and humi-
liation. See Matth, xi.21. The Na-
zarites did the same till thty had
fulfilled their vow, it was also a dress
that was sometimes worn by pro-
phets. Zech. xiii. 4. 2 Kings i. 8,
Revelat. iv. 12. and xi. 3. And in
all these respects it suited John the
Baptist, as he preached repentance,
as he was a prophet, and as he imi-
tated the austerity which was prac-
tised by the Nazarites.

A leathern girdle.] As some of the
old prophets, and in particular Elijah,
whom John the Baptist represented
in habit as well as in spirit and office.
See 2 Kings i. 8. comp. Hebr. xi. 37.
Matth. xi. 14.

Locusts.] The eating of Locusts was
allowed by the law. Lev. xi. 22.

ff'ild Honey.] Whicli he found in
the holes of rocks and trees. Or else
it was a kind of honey, which is found
in Syria, on the leaves of trees, like
dew.

V. 5. Of the whole country round
about Jordan.] As the river Jor-
dan runs through avast tract of land,
it cannot be supposed that all they
that lived near it came to John's bap-
tism. By all the region round about
Jordan, St. Matthew therefore means
some of those countries near Jordan
v/hicii i)ordercd upon Judea, as the
plain of Jordan, which is by the
Seventy called the country about
Jordan. Compare the Septuagint
with the Hebrew in the following
passages. Gen. x\x. 17,25. xiii. !0,
II, 12. 2 Chron. iv. 17.

ST. MATTHEW'S GOSPEL.

-m-A

Judea, and of the whole country round about Jordan, G and
confessing- their sins, were baptized by him in Jordan. 7 But
seeing many of the Pharisees and Sadducees come to his bap-
tism, he said to them, Generation of vipers, who has warned
you to fly from the wrath to come? 8 Produce therefore
fruits worthy of repentance, 9 and pretend not to say within
yourselves ; we have Abraham for our father, for I declare to
you, that out of these stones God is able to raise children to
Abraham. 10 The axe is already laid at the root of the trees.

V. 6. Mark i. 4, 5. V. 7. Matth. xii. 34. xxiii. 33. Luke iii. 7, Rom.
V. 9. IThess.i. 10. V. 8. Luke iii. 8. V. 9. Isa. li. 1, 2,3, 4. Luke iii. 8-
Joiin viii.33, 39. Acts xiii. 26. Matth.viii.il.

V.6. Confessing their sins.'] That is,
they acknowledged they were great
sinners, they repented of their of-
fences, and promised to forsake them.
This confession of sins was absolutely
required as a condition w ithout which
there could be no expiation, Lev. xvi.
21. nor remission of them, 1 John i. 9.
If those that were baptized had com-
mitted any great crime, or scandalous
oft'ence, they might make a public and
open confession of it, as appears from
Acts xix. 18.

Were baptized.'] Baptism was an
ancient ceremony performed by the
Jews at the admission of their pro-
selytes. John administered it to the
Jews themselves, thereby giving them
to understand, that at the opening of
the Christian ceconomy, they were to
look upon themselves no otherwise
than as proselytes, and that they had
as much need of repentance as the
heathens. For baptism was not only
■ a pledge and assurance to those that
received it, of the remission of their
oflenccs, but, upon the administering
of it, they also bound and engaged
themselves to lead lioly and unbtame-
able lives; baptism was an open pro-
fession of this engagement. 1 Pet. iii.
21,

V. 7. Pharisees.] A Jewish sect so
called from the Hebrew word Pharas
that signities separated or set apart,
because they distinguished themselves
from the rest of the Jews by pretend-
ing to greater degrees of holiness and
piety than the generality of them did.

and by some particular observances.
For an account of their rise and te-
nets, see Joseph. Antiq. 1. xiii. 9. (and
especially Dr. Prideaux Conn.)

Sadducees.] Another Jewish sect
so named from Sadoc, the founder of
it. For an account of their rise and
notions, see Joseph, ibid, and Matth,
xxii. 23.

Coining to his Baptism.] It is ma-
nifest from the reproof of John the
Baptist, that they did not come lo it
with true faith, or else that tliey fan-
cied that baptism alone could procure
them the remis-ion of (heir sins. See
Luke vii. 29. and Matth. xxi. 25, from
which passages it appears, tliat the
Pharisees did not receive the baj)tism
of John. It is also evident from Luke
iii. 7. that there were among the mul-
titude, some persons that were in no
better dispositions than the Pharisees ;
since John the Baptist gives them the
same reproof.

The icrat/i to cotnc.] That is, not
only from the Gehenna, Matth. v. 29.
but also from the dreadful calamities
that were ready to fall on the Jewish
natioil.

V. 8, Worthy.] i. e. Do such works
as may manifest (he truth and sin-
cerity of your repentance. See Acts
xxvi. 20. and comp. Kphes. v. 9.

V. 9. To raise children, i^c] This
is an allusion to Isa. li. 1, 2,3,4. St.
John hints here at the calling in of
the Gentiles, which was occasioned by
the unbelief of the Jews.

V. 10. The Jxe, i^c] See Ua- x.

s 4

264

A NEW VERSION OF

Every tree therefore which bears not good fruit, shall be hewn
down and cast into the fire. 11 As for me, I baptize you Avith
water to bri/if/ you to repentance; but He that comes after me
is superior to me, whose shoes I am not worthy to carry. He
it is that shall baptize you m ith the Holy Ghost and with fire.
12 His fan is in liis hand, and he will thoroughly clean his floor;
he will lay up the corn in his granary, but will burn the chafi'
with fire unquenchable.

V. 10. Matth. vii. 19. Luke iii. 9. xxiii. 31. John xv. 2, 6. 1 Pet. iv.
17,18. Deut.xx.20. V. 11. Mark i. 7, 8. Luke iii. 16. John i. 15, 26, 33.
vii. 33, 39. Acts i. 5. ii. 3, 4. x. 45. V. 12. Luke iii. 17. Matth. xiii. 30.
Micah IV. 12. Malach. iii. 3. Job xxi. 18.

33, 34. These words contain a pro-
phecy of the total ruin and destruc-
tion of the temple, the city, and the
nation of the Jews, which happened
forty years after the death of Jestis
Christ.

V. 11. ^s for me.] This is the
answer John made to the question
that was put to him, Whether he teas
the Christ, or no ? John i. 20. In it
he shews the diflerencc there was be-
tween the Metsiah and him.

With Knter —with the Holy Ghost
— with fire.'\ Gr. In the vcater — in the
Holy Ghost — ^'c. These words do
very well express the ceremony of
baptism, which was at first performed
by plunging the whole body in water,
as also the copious eft'usion of the Holy
Ghost on the day of Pentecost.

'I'o bring you to repent(ince.'\ Gr. for
repentance. For tiiey that were bap-
tized, did not only declare that they
repented of their sins, but they bound
themselves never to commit the like
again, and to lead a life of holiness
and virtue ; which is the meaning of
John in this place. And this is the
new life, Rom. vi. 4, which people en-
gaged themselves to when baptism
was administered to them.

After me,"] John the Baptist seems
to have entered on his ministry about
six months before Jesus Christ. Our
Saviour entered on his, wlien tliirty
years old, as did also John the Baptist,
Luke iii. 23. It was at this age the
high-priest wa- allowed to enter on his

office. Kow John was about six months
older than Jesus Christ, Luke i. 36.

Whose shoes I am not worthy to
carry.li This is a proverbial expres-
sion, denoting the vast superiority of
Jesus Christ above John the Baptist.
See Luke iii. 16. Mark i. 7. (i. e.
Wiiose servant I am not worthy to be.
Whilby in loc.)

With the Holy Ghost.] St. John
styles the eflusion of the Holy Ghost,
(on the day of Pentecost) a baptism,
shewing thereby the copiousness and
abundance of it : and indeed it was a
glorious eflusion over the church, of
which Jesus Christ was the author,
Acts ii. 2, 3S.

And with fire."] Becanse the Holy
Ghost descended on the Apostles in the
sh.'ipe of tire, and had the same power
and virtue of that element, viz. of
purifying, &c.

V. 12. Uisfanis in his hand.'] This
expression is taken from the prophe-
tical writings. See Levit. xxvi. 23.
Isa. xli.16, &c.

With fire unquenchable.] Thus the
prophets are sometimes wont to de-
scribe the most terrible judgments of
God. See Isa. i.3l. Ixvi. 24. Jerem.
xvii. 4, 27, &c. But though St. John
foretells in these words the ruin of the
Jewish nation, we must understand
tliem in a larger sense, as including
that future punishment, which is to
be inflicted on wicked persons, the
Gehenna nieniioncd beloH , Mattli. v.
29.

ST. MATTHEW'S GOSPEL.

26$

13 Then went Jesus from Galilee to Jordan, to John, that
he might be baptized by him. 14 But John would have pre-
vented him: I have need, said he to him, to be baptized by
you, and do you come to me ? 15 Jesus replied to him ; sufier
it to be so at present ; for thus it behoves us to accomplish all
righteousness. Then John suffered him.

16 As soon as Jesus w as baptized, he came up out of the
water, and immediately the heavens were opened to him, and
he saw the Spirit of God descending like a dove and resting
upon him. 17 At the same time, a voice was heard from hea-
ven pronouncing these words. This is my beloved Son, in
whom I am well pleased.

V. 13. Mark i. 9. Luke iii. 21.
John i. 32, .S3. V. 17. Mark i. II,
xvii. 5. Psal. ii. 7.

V. 16. Mark i. 10, Luke iii. 21,22.
Luke iii. 22. ix. 35. Matth. xii. 18.

V. 13. To Jordan.'] At Bethabara,
a city in tlie wilderness of Judea, near
the river Jordan, John i. 28.

V. 14. TVould have, Sfc] Gr. did
hinder him- See our note on John i.
31.

V- 15. ^11 righttousness-'} i. e.
"Whatever befits us, and is suitable to
our employment and profession. That
the word i ighl.cousness sometimes sig-
nifies in general what is fitting, and
may be of some edification, appears
from Luke xii. 57. Phil. i. 7. Jesus
Christ's design in being baptized, was,
thereby to ratify and authorise the
baptism of John ; besides he v.ell
knew what miracle was to follow his
baptism, in order to convince and sa-
tisfy John the Baptist that Jesus was
the Messiah. John i. 32, 34.

V. 16. I'ke heavens were opened to
Iiim.'] St. Mark says that tlie heavens
parted asunder: which is to be under-
stood a very great light, or an extraor-
dinary appearance of fire, which was
seen in the heavens, as when it liglit-
eueth; this is the sense which Justin
Martyr hath put upon this passage in
dialogue with Trypho, p. 315. Great
visions were commonly attended with

such an opening of the heavens. See
Ezek. i. 1. John i. 52. Acts vii. 56.

He saie,'] It was Jesus Christ that
saw the Spirit of God descending.
Thus it must be also understood, Mark
i. 10. In St. John's gospel, i. 32, 33,
it is said that it was John the Baptist.
(And this seems to be indeed the true
sense here.) They both saw him.

Like a dove.] In a bodily shape,
like a dove. Luke iii. 22.

V. 17. My Son.] See ch. iv. 3.
Not.

Beloved.] The original Greek word
ccyuTf/tToq is frequently used by au-
thors that have written in that lan-
guage, to denote an only son, and the
Seventy make use of it when there is
a word in the Plcbrew signifying only.
Gen. xxii. 12. Zech. xii. 10. and else-
where.

In whom I am well pleased.] Or,
on whom I have placed my aff'cction.
In whom I delight. The original word
ivoQKiu- signifies to acquiesce in wha^
one loves, or approves. Sec a like
expression, Psal. xliv. 4. in the He-
brew, and xliii. 3. according to the
Seventy. Comp. Isa. xlii. 1. Gen.
xxii. 2. 2 Sam. xxii. 20.

266

A NEW VEIISION OF

CHAP. IV.

Chrisfs fasting and temptation, 1 — 12. His preachinf/ at
Capernaum, 13 — 17. TJie calling of Peter, Aiiciren-,
James, and John, 18 — 22. The sick healed, the fame oj'
Jesus, 23 — 25.

1 Then Avas Jesus conducted l>y tlie Spirit into tbe wil-
derness, to be tempted by the devil. 2 There he fasted
forty days and forty nights, after Avhich he grew hungry.
3 The tempter therefore approaching- him, said to him, If
you are the Son of God, command that these stones become
loaves. 4 But Jesus replied, It is Avritten, Men shall not
live by bread alone, but by every thing- which the mouth of
God shall ordain. 5 Then the devil carries him into the

V. 1. Mark i. 12, 13. Luke iv. 2.

V. 1. TAen.] Immediately after his
baptism. Mark i. 12.

Conducted hy the Spirit.'] i. e. lie
was moved by tlie Holy Ghost to re-
tire into the wilderness. See Luke iv.
14. where it is said that Jesus Christ
returned into Galilee by the power of
the Spirit.

The devil.'] The word, which in the
original signifies a slanderer, or a
false accuser, answers to the Hebrevif
Satan. It is found in the scripture
only in the singular number, and sig-
nifies that evil spirit which tempted
our first parents, and who is repre-
sented in the sacred writings as the
head of the rebellious angels, and the
adversary of all good men. 1 Thess.
iii. 5. I Pet. v. 8. and elsewhere.

V. 2. Forty days."] As Moses and
Elijah had done before. Exod. xxiv.
28. Deut. ix. 9, 18. 1 Kings xix. 8.

V. 3. The tempter.] We may infer
from Mark i. 13. that during the forty
days, w hich Jesus Christ spent in the
wilderness, he was exposed to several
other temptations, that are not mcn-
tioHed here.

If you are the Son of God.] There
is only in the original, if you are Son
of God, with the article the. But
we have inserted it, because the mi-
racle which the devil retpiircs of Jesus
Christ, was not, that he might shew

he was a Child of God, but the Son of
God, i. e. the Messiah. The Jews
were persuaded that the Messiah was
to be the Son of God, and they ap-
plied to him these words of Psal. ii. 7.
Thou art my Son, &c. and of 2 Sam.
vii. 14. By comparing several pas-
sages of the New Testament, it ap-
pears, that, in the language of the
Jews, the words Messiah and Son of
God, were of the same import. See
and comp. Matth. xxvi. 63. Luke
xxii. 60, 70. John i. 41, 44, 45. and
Matth. xvi. comp. with Mark viii. 29.
Luke ix. 20.

V. 4. But bij every thing which the
mouth, ^c] Gr. but by every word,
that proceedeih out of the mouth of
God. This is a Hebrew expression:
iL'ord being put for thing. See Luke
i. 37. ii. 15. Acts v. 32, &c. Now
whatever proceedeth out of the mouth,
is the same as whatever God appoints
or commands. See Deut. viii. 3. from
whence this passage is taken ; and
where word is not in the Hebrew,
but only in the Septuagint, which the
Evangelist hath here followed, t'omp.
Luke xii. 15. 1 Kings xvii. 1. Isa.
xxxviii. 16.

V. 5. Carries him.] The Greek
word {j7rcK,(^a'hciixQuv(ii) signifies no
more than to lead, to take along with
one, as in the Seventy. Numb. xxii.

ST. iVlATTHEVV'S GOSPEL.

♦267

holy city, and placing him on the top of the temple, he saith
to him, if you be the Son of God, throw yourself tlown ; for
it is written that he shall give his angels charge to take care
of you, and in their hands they shall bear you up, lest you
dash your foot against a stone. 7 Jesus said to him, It is
likewise written, You shall not tempt the Lord your God.

8 The devil carries him once more into an exceeding
high mountain, and showing him all the kingdoms of the
world and the glory of them ; 9 I >vill give you, says he to
him, all these things, if prostrating yourself before me
you will pay me adoration. 10 Then says Jesus to him,
depart from me, Satan, for it is written. You shall worship
the Lord your God, and him only shall you serve. 11 At
the same time the devil left him, and immediately angels
came and served him.

V. 6. Psal. xci. 11,12. V. 7. Deut. vi. 16. Luke i v. 12.

41. xxiii. 20, 27, 28. See Matth,
xvii. 1. that it hath no other sense in
this place, and also v. 8. is plain from
Luke iv. 5, 9.

The holy city.'] i. e. Jerusalem,
which is honoured with that name.
Isa. xlviii. 2. Jeiem. xi. 1 Dan. ix.
24. Matth. xxvii. 53.

Placing him.'\ We must not ima-
gine that the devil took Jesus Christ,
and disposed of him as he would.
But only that our blessed Saviour,
who yielded to the temptation, was
pleased to do what the devil required
of him. It is a common thing to say,
that a person does a thing, when lie
orders, or causes it to be done.

On the top.] Gr. on a wing of the
temple. We have made use in our
translation of a general word, because
it is not well known what part of the
temple the Evangelist means here. It
is very probable that it was the king's
gallery; which, accciding to Jose-
phus, was of such a prodigious
height, that no one could look down
from the top of if, without making
himself giddy, Joseph. Antiq. 1. xv.
c. 14.

V. 7. You shall not tempt.] See
Deut. vi. 16. To tempt God here
signifies, out of a principle of dis-
trust and unbelief, to require proofs
of God's power and protection, after
he has given sufficient demonstrations
and reasons for our encouragement to

depend upon them. See Ex. xvii. 7,
Numb. xiv. 22. Psal. xcv. 8. The
meaning of Jesus Christ then is, that
since he had no manner of reason to
doubt of God's protection, he was not
willing to tempt him, i. e. to demand
fresh instances of it, especially by
throwing himself headlong rashly and
without any necessity.

V. 8. Carries him.] See the note
on V. 5.

^11 the kingdoms of the world,
&c.] This might be an allusion of
the devil, who raised in the air ap-
pearances of large cities, palaces, &c.
and shewed them Jesus Christ. By
glory here, are meant riches, as well
as splendor and magnificence. See
Genesis xxxi. 1. xlv. \3. Isa. Ixvi. 12.
comp. with Ixi. 6. It may also be
supposed that the devil gave Jesus
Christ a short and lively description
and representation of them.

V. 10. Satan.] This word, which
signifies an adversary, is a name com«
monly given to the devil. See the
note on Matth. xvi. 23.

V. 11. Served.] Though the original
Greek word (otacKoviu) signifies to
serve, or wait upon in general ; if not-
withstanding signifies also to wait at
table, to give one to eat, Matth. viii.
15. XXV. 44. Luke xxii. 27. and else-
where. Now as Jesus was very
hungry, it may here be taken in the
latter sense. See 1 Kings xix.

268

A NEW VERSION OF

12 After this, Jesus, having- heard lliat John was cast
into prison, retired into Galilee: 13 And leaving Naza-
reth, he came and dwelt in Capernaum, a sea-port to7vu on
the borders of Zabulon and Naphthali, 14 that these words
of (he prophet Isaiah might be fidfilled, 15 The land of
Zabulon, and the land of Naphthali, along the sea-side,
about Jordan, Galilee of the Gentiles, IG the people
which were in darkness saw great light, and to them who
dwelt in the region and shadow of death, light is sprung

V. 15. Isa. ix. 1,2.

V. 16. Isa. xlii. 7.

V. 12. Jfler this.'] Gr. Now. We
have put in the words after this by
way of supplement, in order to con-
nect the thread of the history, and
because the imprisonment of John
the Baptist did not happen till after
the temptation of Jesus Christ. Be-
tween these two events, there hap-
pened what is related in the three first
chapters of St. Joiin's gospel. It is
commonly supposed, that the ministry
of John the Baptist lasted but about
18 months at most, and that he was
put in prisonayear after Jesus Christ's
baptism.

Cast into prison.] Gr. delivered.

Retired into Galilee.'] We shall
transcribe out of St. John's gospel
what is here wanting in the historj'
of Jesus Christ. He went from ISa-
zaretli into Judea, where he was bap-
tized by John, JMark i. 9. From
Judea he returned into Galilee, John
i, 43, ii. I. He went again into Ju-
dea, and there celebrated the passover
at Jerusalem, John ii. 13. lie bap-
tized in Judea, while .John was bap-
tizing at ^'Enon, John iii. 22. All
this time John was at liberty, ibid. 24-.
But the Pharisees having conspired
against Jesus, John iv. 3. and Jesus
bearing that John had been put into
prison, by Herod Antipas tetrarch of
(lalilee, Mark i. 14. Jesus went into
Galilee,

V. 13. Leaving Tsazar.th.] Where
he dwelt, till his baptism, iMark i. 9.
What induced him to leave it, was
the incredulity of the inhabitants.
Luke iv. 29.

In Capernaum.] Which Jesus
C'lnist chose for the place of his resi-

dence. Matth. ix. 1. Mark ii. 1. as
being a largo city, and where he y\as
likely to bring abundance of peo])le
to the knowledge of his gospel.
Matth. xi. 23.

yj sea-port toicn.] Situated near tlie
lake of Genesarelh, which is called
in scripture the sea of Cinnereth.
Numb, xxxiv. 2. Josh. xii. 1. as also
the sea of Galilee, or of Tiberias.
Matth. iv. 18. John vi. 1. The Jews
were wont to give the name of sea to
all collections of water. For an ac-
count of the bigness of this lake, and
the fruitfulness of the neighbouring
country, see Josephus of the wars of
the Jews, 1. iii. c. 18.

V. 14. That these teords of the
prophet.] See Isa. viii. ^2, This pro-
phecy relates, in its primary signifi-
cation, to the wonderful deliverance
of the Jews, by tiie overthrow of Sen-
nacherib's army. 2 Kings xix. 36.
St, IMatthew applies it here to the
spiritual deliverance that « as wrought
in Galilee by our Saviours presence
and preaching, wherein Isaiah's pro-
phecy was fully veriiled.

V. 15. Mout.] The Gr. word
(^TTi^ccv) which is commonly rendered
beyond, signifies both on this, and the
other side, as also what lies near a
place, or along a river. For proof of
this, see Deut. i. 1, 5- Josh. xii. 1,
7. and John vi. 1,

Galilee of the Gentiles.] i. e. Upjjer
Galilee, wherein several nations were
settled, such as Pha'nicians, Egyp-
tians, Arabians, and other heathenish
nations.

V. 16. Whiclt jcer .] Gr. which
sate.

ST. MATTHEW'S GOSPEL.

269

tip* 17 From that time Jesus began to preach, Repent,
said he, for the kingdom of heaven is at hand.

18 As Jesus was walking by the sea of Galilee, he saw
two brothers, namelif, Simon, called Peter, and Andrew his
brother, casting a net into the sea, (for they were fisher-
men.) 19 And he said unto them, Follow me, and 1 will
make you fishers of men. 20 Upon which they immediately
left their nets and followed him.

21 Going on from thence, he saw two other brothers, James
the son of Zebedee, and John his brother, who were in a ship,
with Zebedee their father, mending their nets ; Jesus having
called them, ^ they instantly quitted the ship and their father,
and followed him.

23 Thus Jesus went over all Galilee, teaching in their

V. 17. Matth. iii. 2. x. 7. Mark i. 14, 15.
Mark i. 16. Luke v. 2. John i. 42.

Luke ix. 2.

V. IS.

In darkness — in the region and sha-
dow of death.'] This country under-
went very great hardships, during the
calamities which befel the kingdoms
of Israel and Juda: these were for
it times of darkness, and of the shadow
of death, i. e. of extreme affliction,
according tothescripturestyle, where-
in light is used to denote prosperity,
and darkness adversity, Isaiah xlv. 7.
and elsewhere. The prophet had
foretold that this country should see
happier days, which happened when
Jesus Christ preached the gospel
there,

V. 17. Began to preach."] Jesus
had already preached at Jerusalem
and in Judea. See John iv. 3. and
V. 12. of this chap. But St. Matthew
having omitted this part of the evan-
gelical history, he dates the beginning
of Jesus Christ's ministry from his
preaching in Galilee.

The kingdom.] See the note on
Matth. iii. 2. John the Baptist gave
notice that the coming of the Messiah
was at hand. Jesus Christ declares
that he is come, and orders his Apos-
tles to reveal the same thing to the
world.

V. 18. Called Peter.] See Matth.
xvi. 13. comp. John i. 42.

Casting their nets.] For an account
of the call of these two Apostles, see
the note on Mark i. 16.

V. 19. Follow me.] They had al-
ready acknowledged Jesus for the
^lessiah, upon the testimony of John
the Baptist, John i. 33. They had
even readily followed liim ; but it ap-
pears from the relation of St. Mat-
thew and St. Mark i. 16, 17. that
they afterwards withdrew again into
their own houses. See the note on
Mark i. 17.

I will make you fishers, Sfc] i. e.
" Ye shall gain and convert them
" from sin and misery, to righteous-
" ness and happiness." [Dr. Clarke
in loc]

V. 21. James.] This was James
Major, or the Elder, the brother of St.
John the Evangelist, who were both
sons of Zebedee and Salome. It was
this James Major that was put to
death by Ilerod, Acts xii.2.

V. 23. Synagogues.] This is a
general word, which in its original
meaning signifies both civil and eccle-
siastical assemblies, and also the
places where those assemblies were
kept. Here, as also Matth. xiii. 54,
and almost all over the Xew Testa-
ment, it is taken for the places or
buildings, where the Jews met to
pray, and to bear the interpretation of
the law and the prophets, and this is
the common acceptation of the word
Synagogue. It is manifest from Acts
XV. 21. that there had been of a long

270

A NEW VERSION OF

syiiagogiies, preacliing- the gospel of the kingdom of God, and
healing all manner of diseases and infirmities among the
people. 24 By this means his fame was spread over all Syria,
and all sick persons, who were troubled with divers distem-
pers, and pains, men possessed with devils, lunatics, paraly-
ticks, were brought to him, and he healed them. 25 And a
great multitude of the people followed him from Galilee,
Decapolis, Jerusalem, Judeea, and from the covntry about
Jordan.

time synagogues in each city, and that
tlip Jews were used to meet therein
every sabbath-day. These synagogues
had several heads and officers, who
performed diiferent functions, that of
the scribes was to teach and instruct
the congregation : But it was evident
from Acts xiii. 15. that after the read-
ing of the law and the prophets, the
heads of the synagogue desired such
learned and grave persons as happened
to be there, to make a discourse to the
people ; and by virtue of this custom
it was, that Jesus Christ and St. Paul
were allowed to preach in the syna-
gogues. Acts ix. 23. xiv. 1.

Of diseases.] The term in the
original signifies long, and painful
diseases, that were very hard to cure.
The Seventy, 2 Chron. xvi. 12. have
used the same word when speaking of
Asa's distemper which seems to have
been the gout. And the same au-
thors have rendered by the like word
the original Hebrew term, Gen. xlii.
4, 38. which is by the Chaidce para-
phrasts and Jewish interpreters trans-
lated death ; i. e. a deadly accident
or distemper.

V. 24. Syria.] A province near
Galilee.

And pains.] The Greek (^cca-avoi)
properly siguities rack or torture, but
is used here to denote diseases ex-
tremely grievous and painful.

Possessed with devils.] The Jiws
were persuaded that those diseases
that were attended with surprising
and uncommon symptoms, were caused
by devils, which God employed in
chastising mankind. Hence they
•rave most diseases the name of un-

clean or evil spirits. Thus also niad-
ness hath by the Greeks been stiled «
devil ; and when any one was afflicted
with it, they were wont to say that he
was possessed with a devil. Among
those many diseases that were cured
by Jesus Christ, it cannot certainly
be questioned but that some were
really caused by devils, since he speaks
to them, and since we find them coni-
plaining that he tormented them before
their time. But it is also probable,
that some of them were owing only
to natural causes, though they were
by the Jews ascribed to the devil, ac-
cording to the language and prejudices
of that nation. See the note on v. 1.
of chap. X. of this gospel.

Lunatics.] It is manifest from the
symptoms of this disease, as set down
lilatth. xvii. 15. Luke ix. 39. Mark
ix. 17. that it differed but little, if at
all, from the falling sickness. Yet
the Syriac version hath rendered the
original Greek word by the sons of
the field, i. e. Men that lived abroad
like beasts. So that, according to
this, the lunatics here mentioned were
crazy and melancholy persons that
rambled abont the woods and fields.
Comp. Luke viii. 26. Mark v. 2, 3.

V. 25. Decapolis.] A country of
Palestine, so called, because it con-
tained ten cities, about the names of
which the learned are not agreed. It
bordered upon Syria, and extended on
both sides Jordan, and the lake of
Tiberias. You have a description of
it in Josephus of the wars of the
Jews, 1. iii. 16. and in his life, p.
1025, and in Plinv's Nat. ili.-,t. 1. v.
c, IS.

ST. MATTHEW'S OOSPEL.
CHAP. V.

271

Sermon on the mountain. The beatitudes, 1 — 12. Disciples,
salt and lif/ht of the earth, 13 — 16. Perfection oj'the laiv,
17 — 20. Glosses of the Pharisees concerning mvrder
refected, 21 — 26/ and likewise concerniti^ adultery and
divorce, 27 — 33. Concerning oaths, 33 — 37 / and love of
our neighbour, 38 — 47. Charity the perfection of a Chris-
tian, 48.

I Jesus seeing- the great multitude of people, went up
into a mountain, and when he was sat down, his disciples
drew near him. 2 Then taking- up the discourse, he taught
them in the following- manner :

3 Blessed are the poor in spirit, for theirs is the kingdom
of heaven.

4 Blessed are those who are in affliction, for they shall be
comforted.

V. 3. Luke vi. 20, 24. Matth. xi. 5, 23. xix. 23, 24, James ii. 5. V. 4.
See V. 11, 12, of this chap. Luke vi. 21, 25. John xvi. 20. 2 Cor. i. 4, 7.
James i. 12. Rev. vii. 14, 17. xxi. 7.

V. 1. Into a jnountain.^ Com-
pare Luke vi. 12, 17. from which
passages it will appear that Jesus went
up to the top of a mountain to pray,
and coming down from thence, he
stood on a plain and even part of the
same mountain, from whence he
could easily be heard.

Was sat down.'] As the Jewish
doctors did, when they taught. See
Luke vi. 16,20.

His disciples.'] That is, not only
the twelve apostles, but all those in
general tliat followed Jesus Christ.
See Luke vi. 13. John ix. 27. and in
most places in the Acts, the Chris-
tians are called disciples. The Pha-
risees stiled themselves the disciples
of Moses.

V. 2. Taking up the discourse."]
Gr. Opening his mouth. This is a
Hebrew expression signifying to
speak. See Mafth. xiii. 35.

V. 3. Blessed.] All the following
beatitudes have some reference to the
precepts that are delivered by Jesus
Christ afterwards, and include not
only the blessing of the gospel, but
also the qualifications of a true disci-
ple of Christ. In this fir^t beatitude,

our Saviour had an eye to those ob-
stacles which the immoderate love of
riches was likely to bring to the ob-
servance of the preceptsof the Gospel.
See vers. 40,41,42, of this chapter,
and comp. James v. 1.

Poor.] St. Luke api)lies this to
the poor properly so called, vi. 20.

In spirit.] That is, those that are
endued with the sjiirit and virtues po-
verty requires,and are free from pride,
covetousness, and the cares and anxie-
ties riches are commonly attended
with. A rich person may be happy,
provided he is thus disposed, 1 Tim.
vi. 17. This is the sense Clemens of
Alexandria hath put upon this passage
in his treatise entitled, Q.uis dives sal-
vetur, p.' 42. By the poverty of spirit
recommended here, we may also un-
derstand humility, as Psalm xxxii. 18.
Prov. xxix. 33. Isaiah Ixvi. 2.

Theirs is the kingdom of heaven.]
i. e. The blessings of the kingdom of
heaven, or of the gospel, nan.cly, the
remission of sins, eternal life, &c.
See below ver. 20. That is, because
they are better disposed than other
men to receive these blessings.

V. 4. Those who are in affliction.]

272

A NEW VERSION OF

5 Blessed are those who are meek, for they shall possess
the earth.

6 Blessed are tliose who hung-er and thirst after righteous-
ness, for they shall be satisfied.

7 Blessed are the merciful, for they shall obtain mercy.

8 Blessed are those who are of a pure heart, for they shall
see God.

9 Blessed are the peace-makers, for they shall be called
the children of God.

V. 5. Psal. xxxvii. 11. V. 6. Luke i. 53. vi. 21, 25. John iv. 14- vi, 35.
vii. 37.38. Isai. xli. 17. Iv. 1. Jerem. xxxi. 25. V. 9. Rom. xii. 18.
2 Cor. xiii. 11. 2 Thess. iii. 16. James iii. 17, 18.

Or, that mourn, namely, upon the
accoiiiit of the gospel. See 11 and 12
verses. John xvi. 20, 21, 22, 23. Rom.
V. 35. viii. 37.

V. 5. Meek.'] This word includes
gentleness, equity, patience, and kind-
ness or benignity. Whicii virtues are
all most conspicuous in Jesus Christ
and the gospel, xi. 29, xxi. 5. Jerem.
xi. 19. Gal. V. 22. 1 Cor. xiii. 4.
James iii. 13, &c.

'I'hey shall possess the earth.] The
Greek word {>i>--^poiiof/.i(^) properly
signifies to inherit, but it is also some-
times taken for possessing. This ex-
pression is borrowed from Ps. xxxvii.
11. and applied by Jesus Christ, in a
spiritual sense, to all the advantages
of our future everlasting inheritance.
See Hebr. x. 34, 36. xi. 16. Isai. Ix.
21. See also what promises arc made
to the meek, Psal. cxlvii. 6, cxlix. 4.
Ixxvi. 10, ll.andxlv. 4. according to
the Septuag. Ver.

V. fi. Hunger and Thirst.] St.
Luke's words are, vi. 21. that hunger
now. Those that are here said to
hunger and thirst, are those that
earnestly longed for, and were sen-
sible of the want of that salvation
which the Messiah was to procure,
such as were Zacharias, Simeon, and
other devout persons, that waited for
the consolation of Israel. To such
persons as these it was that Jesus
Christ addressed iiimself, when he
said: come to me, &c. Matth. xi. 28,
29, 30.

After righteousness.] i. e. That
holiness which llie gospel teaches and

recommends, in opposition to the
righteousness of the Pharisees, Matth.
v. 20. and vi. 33.

V. 7. The merciful.] Those that
relieve the poor, as below, v. 42.
Rom. xii. 8. and freely forgive the
wrongs and injuries they receive from
others, or have jcompassion on the
miserable and unfortunate. See chap,
vi. 14. xviii. 32, 33. Mark xi. 25.
James ii. 13. Ecclus. xxviii. 2.

V. 8. Of a pure heart.] That have
a conscience void of offence, and lead
holy and virtuous lives, free from all
hypocrisy. See Psal. xxiv. 3, 4.
where purity of heart is joined with
innocency of life.

I'hey shall see God.] It is to such
persons as these, the holy scripture
promises they shall see God. See the
Psalm just now quoted, ibid, and
Psal. Ixxiii. 1 Hebr. xii. 14. To see
God, is to enjoy his favour and pro-
tection in <i most particular manner.
See Isai. xxxiii. 15, 16, 17, this will
be fulfilled especially in the life to
come.

V. 9. The peace-makers.] Those
that are lovers of peace, or promote
it. This hath a relation to the pre-
cejit contained in v. 25. See James
iii. IS.

They shall be called the children
of God.] As God is the God of
peace, Rom. xvi. 20. 1 Cor. xiv. 33.
2 Thess. iii. 16. Hebr. xiii. 20. the
peacc^makers are the children of God,
because thej' follow his example in
this respect. Compare I'ph. v. i, 2.
Luke vi. 35. I John iii. 1. v. 45. of

St. MATTHEW'S GOSPEL.

273

10 Blessed are those who are persecuted for the sake of
righteousness, for theirs is the kingdom of heaven.

11 Blessed shall you be, when for my sake, men shall
reproach and persecute you, and say of you falsely all manner
of evil. 12 Then rejoice and be exceeding glad, for great
shall he your reward in heaven, for thus they persecuted the
prophets who were before you.

13 You are the salt of the earth, but if the salt should be-
come insipid, how should its virtue be restored? It is no
longer good for any thing- but to be cast out and trod under
foot. 14 You are the light of the world. A city built upon
a hill cannot be hid.

V. 10. Luke vi. 22. Rom. v. 3. 2 Cor. Iv. 8. viii. U, 16, 17. 2 Tim.
ii. 12. 1 Pet. iii. 14. Jam. i. 2. V. 1 1. Luke vi. 22. I Pet. iv. 14.

V. 12. Luke vi. 23. Acts v. 41. Rom. v. 3. Phil. i. 29. Coloss. i. 24.
V. 13. Mark ix. 49, 50. Luke xiv. 34, 35. V. 14. Luke xvi. 8. John

xii. 36. Eph. v. 8. 1 Thesi. v. 5. Phil. ii. 15.

this chapter. There is here the same
Hebraism as hath been observed be-
fore, chap. i. 23. they shall be called,
that is, they shall be.

V. 10. For the sake of righteous-
ness.'] That is chiefly upon the ac-
count of the righteousness of the king-
dom of God for their professing the
doctrine of Christ, and observing his
commands. See the parallel places in
the margin above. This may also be
applied to all those who when they
suffer unjustly, bear it patiently. See
1 Pet. iv. 14, &c.

V. 11. ^11 manner of evil."] Gr.
Evil ivord. Hereby may be under-
stood the unjust sentences and decrees
that were passed against the Chris-
tians, both by Jews and Gentiles ;
compare the Hebrew with the Sep-
tuagint in the following passages,
Isaiah xv. 1. and xvii. 1.

V. 12. Who were before you.'] As
Moses, Samuel, Isaiah, Jeremiah,
Zechariah, &c. See Matth. xxiii. 29,
&c. Acts vii. 52. 1 Thess. ii. 15. Jam.
V. 10. 2 Chron. xxxvi. 16. Nehem.
ix. 26.

V. 13. Vou are.] i. e. You ought to
be. This relates to all the disciples
that were there present, Luke xvi. 36.
?ind also to all Christians in general,
1 Thess. V. 5. Phil ii. 15. but espe-
cially to the Apostles.

The salt of the earth.] Salt is the
emblem of wisdom, and it serves also
to save things from putrefaction.
Now the first disciples of Christ were
appointed to diffuse the wisdom of the
gospel throughout the whole world,
and to promote virtue and holiness
among men by their doctrine and good
examples. The meaning therefore of
these words is ihis, " Who could in-
" struct and reform you, if you should
" happen to fall into error or vice ;
" you that are to be entrusted with
" the sanctification and instruction
" of others," compare Mark ix. 49.
Coloss. iv. 6.

V. 14. The light of the toorld.]
This name was given by the Jews to
their wise men and doctors. See
John V. 33. 2 Pet. i. 19. Jesus Christ
bestows it on his disciples, because
they were appointed to preach the
gospel, Philipp. ii. 15. and to reveal to
mankind the knowledge of Christ,
who is the true light of the world,
John I. 49. This is also applicable
to ail Christians in general.

u-1 city built, &)C.] The meaning
of this comparison is, That the disci-
ples of Jesus Christ, and all Chris-
tians, being appointed to profe-s and
preach tiie go.-pel, the eyes of all men
would he upon them, and so their
faults being, l)y this means, known

274

A NEW VERSION OF

15 And when a candle is lighted, it is not set under a
bushel, but on a candlestick, to give light to all those who
are in the house. 1<) Even so let your light shine before
men, th;>t seeing your good works, they may glorify your
father which is in heaven.

17 Think not that I am conic to abolish the law or the pro-
phets. I am not come to abolish but to fulfil them, 18 For
1 assuredly tell you, that as long as heaven and earth endure,
there shall be nothing of the law which shall not be fulfilled,

V. 15. Mark iv. 21.
Luke xvi. 17.

Luke viii. 16. xi, 33.

V. 18. Matt. xxiv. 33.

and observed, might stop the progress
of the gospel. Compare Phil. iii. 17.
1 Pet. V. 13. and the parallel places.

V. 15. When a candle is lighted,
5^c.] This seems to be a proverbial
expression. See the application Jesus
Christ makes of it on another occa-
sion. Mark iv. 12. Luke viii. 16.
xi. 33. They formerly used lamps
only, instead of candles, and the can-
dlestick was the foot on which they
were set up. The meaning of this
comparison is the same as that of the
aforegoing. The disciples and Chris-
tians being the lights of the world,
were designed to light men out of the
ways of ignorance and vice, into the
paths of holiness and viriue.

V. 16. 7'hey may glorify.'\ To
glorify God, is not only to praise
him, as Luke ii. 20. and elsewhere ;
but also to acknowledge the truth of
the gospel. See Luke xxiii. 47. 1 Pet.
ii. 12. Comp. 1 Cor. xiv. 25. Rom.
ii. 23, 24. Tliis expression, to glorify
God, includes edification, as opposed
to the giving of oll'ence.

In heaveti''] Gr. in the heavens.
The Jews reckoned three heavens,
the air, the firmament, and the third
heaven, or tlie heaven of heavens,
the usual place of God's residence, 2
Cor. xii. 2. 1 Kings viii. 27. 2 Chron.
ii. 6. vi. 18.

V. 17. To abolish the law."] i. e.
either to transgress and violate it my-
self, John v. 18. vii. 23. or to adul-
terate the sense of it by wrong inter-
pretations, and disannul its authority
by giving precepts contrary fo those it
coiitains, as the Pharisees did in their

traditions, Matth. xv. 3, 6. This is
chiefly meant of the moral law, and
those rules of morality that occur in
the prophetical writings. Mattii. v.
and x\ii. 39, 40. But it may also be
understood of the ceremonial law
which Jesus Christ fulfilled in his
own person. Rom. viii. 3, 4. x. 4.
Gal. iii. 24.

To fulfil them.'] i. e. 1. To ob-
serve them myself. See a like ex-
pression, Rom. xiii. 8, 10. and comp.
James ii. 8. Gal. iv. 14. John xxi.
46. And,' 2. To recommend and
procure the perfect observance of
them. Rom. iii. 4. Philipp. iii. 3.

V. 18. Assuredly.'] The word
Amen, which is here translated as-
suredly, is of a Hebrew original, and
frequently retained by the Evangelists.
St. Luke hath sometimes rendered it
by a word signifying i/es, and at otiier
times truly. See Luke ix. 27. comp.
with Mattii. xvi. 28, &c. The Se-
venty have done the same. When
the word Amen is a sign of wishing,
it then signifies so he it, as the Se-
venty have rendered it.

As long as heaven and earth en-
dure.] Gr. till heaven and earth pass.
Which is a proverbial expression, de-
noting the utter impossibility of a
thing.

There shall be nothing of the law,
is'c.'] Gr. one iota, ^'c. shall not pass
from the laio. This is to be under-
stood of the whole law, both ceremo-
nial and moral, i. e. No man sliall
be dispensed from the duties enjoined
by the law ; and the types and oracles
it contain-; shall be exactly fulfilled.

ST. MATTHEW'S GOSPEL.

275

even to the least jot or tittle. 1.9 Whosoever tlierefore shall
break one of these least commandments, or shall teach men
so to do, shall be called the least in the kingdom of heaven;
but he that shall observe and teach them, shall be called great
in the kingdom of heaven. 20 For I declare to yon, that if
your righteousness exceed not the rifjhteousness of the Scribes
and Pharisees, you shall by no means enter into the kindora
of heaven.
21 You have heard that it has been said to the ancients,

V. 19. James ii.
V. 21. Gen. ix. 6.
Deut. V. 17.

10. V. 20. Matth. xxiii. 23, 24, 25, 28. Luke xi. 39.

Exod. XX. 13. Levit. xxiv. 21. Numb. xxxv. 16,17.

as well as what Jesus Christ hath
taught or foretold. See Matth. xxiv.
35.

Iota.'] This is the name ^iven by
the Greeks to the letter i, which is the
least of letters.

Tittle.] Thus we have rendered
the Greek word (x.£^xloe,) which sig-
nifies the least part of a letter, or a
point.

V. 19. One of these least command-
ments.] i. e. Those that are reckoned
to be of the least importance.

Shall be called the least.] i. e. shall
Jiever be admitted tliere. Thus, Matth.
xix. 33. Luke xiii. 30. the least are
those that shall be excluded. Shall
be called is the same Hebraism as hath
been observed before, i. 23. v. 9. that
is, he shall be or shall be reckoned
such. We may also put this sense
upon these words, he shall be the
least among Christians, as Matth.
xi. 11.

Kingdom of heaven.] See the note
on Matth. iii.2.

V. 20. If your righteousness.] Ex-
cept you observe the law better than
the Pharisees do, who notwithstand-
ing pass for the strictest observers of
it, and the holiest persons in the na-
tion, &c. Acts xxvi. 5. See, in the
following verses, tlie characters of the
pretended righteousness of the Phari-
sees, and the restrictions they gave
the law, and the righteousness that is
enjoined by it.

i'ou shall by no means enter,] i. e.
Unless you lead more strict and vir-
tuous lives than do the Phiirisee^, you

are not fit to be Christians, and con-
sequently you shall not enter into
heaven. The kingdom of heaven
signifies here both Christianity, and
the happiness of heaven, which is
the eftect and reward of the true
profession of Christianity. See Matth.
iii. 2.

V. 21. That it hath been said to
the ancients.] Or by the ancients ;
that is, by Moses to your ancestors.
Jesus Christ instances in the com-
mandments of the second table, how
the Jews had corrupted the word of
God by their traditions ; but he pur-
poses here these commandments in
the same sense as they were under-
stood by the Pharisees, and some-
times with the glosses they put
upon them. And from these it is he
endeavours to vindicate and rescue
them.

By the judgment.] This is the
name that was given by the Jews, to
a court of judicature among them,
consisting of 23 judges, tiiat had
power of" life and death. The mean-
ing then of these words, he shall be
liable to be punished by the judgment,
is, he shall be guilty of death, Deut.
xvi. 18. xxi. 2. But here it is to be
noted, that though Jesus Christ makes
use of the same expressions as were
used by the Jews to denote temporal
punishments, yet his words are to be
figuratively understood, and applied
to tlie future punisiiments of the
wicked, of w hich he distinguishes tlie
dift'erent decrees according to the dif-
ference of crimes.

r -^

276

A NEW VERSION OF

Thou slialt not kill, and whosoever shall kill, shall be
punished by the judgment. 22 But I say unto you, whosoever

V. 22. 1 John iii. 15. Ephes. iv. 26, 27.

V. 22. Whosoever shall be angry. "]
Jesus Christ does not mean here, that
anger, or every scornful and reviling
word, deserves the same punishment
from the magistrates as murder, that
is, death. But only that anger being
an indirect violation of the sixth
commandment, thou shalt not kill,
because it tends and disposes men
to murder; the judgment of God
will take cognizance of anger, de-
sires of revenge, hatred, opprobrious
and reviling language, &c. 1 John
iii. 15.

Without cause.'^ These words are
found in almost all the Greek manu-
scripts now extant, but are omitted in
most manuscripts of the Vulgate.
The reason of which is, that St. Je-
rome, who revised the ancient Latin
version, fancied they ought to be left
out. But the Syriac translation hath
retained them, as have also the printed
copies.

With his brother."] i. e. with ano-
ther Christian. This is the meaning
of the word (ad'sAipoi;) in the sacred
writings ; and that the same sense is
to be put upon it here, is evident
from the next verse. See Matth. xviii.
15. and numberless places in the acts
and epistles. The Jews would give
the name of brother to no one that
was not an Israelite 4 they vouch-
safed to give that of neighbour to a
proselyte, but would by no means
bestow it on a 'ientile. Jesus Christ
did not design to authorize a like dis-
tinction when he made use here of
the word brother, for he elsewhere
enjoins his disciples to forgive all men
in general, and shews that our neigh-
bour is any man whatsoever, Luke x.
29, 30.

Jtaca.} A term of contempt and
reviling, frequently to be found in
Jewish authors, signifying a vain,
empty fellow.

Sanhedrim.'] This word is formed
from the Greek (awi^^iov,) and sig-
nifies the council or senate of the
nation. It consisted of 72 judge-, or,

according to others, of 70 besides
the president. It used to sit at Jeru-
salem. Concerning the place where
it met, see John xix. 13. This was
the supreme court of judicature among
the Jews, and to it appeals were
made from inferior tribunals. It took
cognizance only of the most impor-
tant matters, as, for instance, such
wherein a whole tribe was con-
cerned, those that related to the high-
priest, a false prophet, idolatry, trea-
son, &c. The meaning of Jesus Christ
in this place is, that scojftng ami de-
riding our brethren is so great a sin,
that it ought to be ranked among
those that used to be punished only
by the Sanhedrim, which took cog-
nizance of none but the most grie-
vous offences. These words are to
be understood like the foregoing pas-
sage. See the note on the word jurf^'-
menf.

Fool.] This reviling expression
adds to the foregoing one an idea
of maliciousness and injustice. Fully
in the style of the Hebrews is com-
monly the same as wickedness and
impiety. See Psalm xiv. 1. Ixxxv.

9, &c.

With the fire of Gehenna.] Gr.
The Gehenna of fire that is, the burn-
ing Gehenna. Gehe,nna is a Hebrew
word compounded of Ge and llinnon,
i. e. the valley of llinnon, which was
a place near Jerusalem, Josh. xv. 8.
wliere the Canaanites, and afterwards
the children of Israel, were wont to
make their children pass through the
fire to Molocli. See 2 Kings xxiii.

10. xvi. 17. Jerem. vii. 31, 32. Je-
sus Christ makes use of that word
here to denote the torments of hell.
See Mark ix. 43, and ver. 29, 30,
of this chapter. It was also made
use of by the Jews to signify hell-
fire. Of which we have an in-
stance in the Chaldec parapiirast
on Isaiah xxxiii. 14, where what we
have translated everlasting burning,
is rendered the Gehenna of eternal

fire.

ST. MATTHEW'S GOSPEL.

277

shall be angry with his brother without cause, shall be
punished by the judgment ; and he that shall say to his
brother Raca, shall be punished by the Sanhedrim; but who-
soever shall call him, fool, shall be punished with the fire
of Gehenna.

23 If therefore, when you present your offering at the
altar, you there call to mind that your brother has any
thing- against you; 24 leave your offering before the altar,
and go and be first reconciled to your brother, and then
come and present your offering : 25 Agree with your adver-
sary forthwith, whilst you are in the way with him, lest
_?/o?/r adversary deliver you to the judge, and tlie judge to
the officer, and you be cast into prison. 20 I tell you
assuredly, you shall not come out from thence till you have
paid the last farthing-.

27 You have heard that it hath been said to the ancients.
Thou shalt not commit adultery. 28 But I say unto you,
whosoever looks upon a woman to lust after her, hath already
committed adultery with her in his heart.

29 If your right eye be to you an occasion of sinning

V. 24. Mark xi. 25. Coloss. iii. 13. V. 25. Luke xii. 58, 59. V. 27.

Exod. V. 14. Deut. V.18. V. 28. Job i. 31. Prov. vi. 25. Ecclus. ix.

5,7,8. V. 29, 30. Matth. xviii. 8, 9. Mark ix. 43, 45, 47. Coloss.

iii. 5.

V. 23. When you present.'] When
you are about to offer, wiien you carry
your oblation into the temple.

Vour offering.'] Your voluntary
sacrifice, Levit, i. 2. Mattii. xxiii. 18.
Or else it might be some piece of mo-
ney that was put into the treasury.

That your brother hath any thing
against you.'] i. e. That you have
done him any wrong, for which he is
angry with you. See Rev. ii. 4, 20.

V. 24. Go and be first reconciled."]
We read in some ancient Jewish
writing, that the day of expiation did
not atone for a man's offences against
his brother, uuless he first was recon-
ciled to him.

V. 25. Whilst you are in the way.]
Going to the judge. See Luke xii. 58.
This meaning is, that we should in
this life prevent the judgment of God
by a speedy reconciliation.

V. 26. Farthing.] This was the
least brass coin the Romans had. In
a figurative sense, which is (hat o,f
Jesus Christ here, the prison is taken

for hell, out of which the unrelenting
sinner shall never come, because he
shall never be able to make satisfac-
tion.

V. 28. Looks, &c.] See the pre-
cepts and maxims the Jewish writers
have laid down upon this subject.
Ecclcsiasticus ix. 5, &c. xii. 27. xlii.
12.

To lust.] Or, till he lusts after her.
This word denotes all loose desires,
which are either the causes or effects
of impure looks; to which may be
added all the arts and devices that are
used to- satisfy these wicked inclina-
tions. There occurs in the Jewish
writings a maxim very much like that
which is here laid down by Jesus
Christ, namely, that he loho looks on
a woman with an ill design is guilty
of adultery. The Pharisees must have
had another kind of morality in the
time of Jesus Christ.

V. 29. Be to you an occasion of
sinning.] Gr. Scandalizes you. The
GreeA: word {vKciv^aMv) properly sig-

278

A NEW VERSION OF

pluck it out, and cast it from you; for it is better for you,
that one of your members should perish, than that your
whole body should be thrown into Gehenna. 30 80 if your
right hand be to YOU an occasion of sinnino", cut it oif, and
cast it from you ; for it is better for you that one of your
members should perish, than that your whole body should
be thrown into Gehenna,

31 It hath been said aho, if any one puts away his wife,
let him give her a libel of divorce. 32 But I say unto you,
whosoever shall put away his wife, except on account of
adultery, causes her to become an adulteress; and he that
shall marry her, commits adultery likewise.

33 Again, you have heard that it hath been said to the
ancients, you shall not forsweaV yourselves, but you shall
perform to the Lord the oaths you have made. 34 But I
say unto you, swear not at all ; neither by heaven, because

V. 31,32. Deut. xxiv. 1. Jeremiali iii. 1. Matthew xix. 7. Mark x.
4, 11. Luke xvi. 18. Romans vii. 33. 1 Corinth, vii. 10, 11, and 39.
V. 33. Exodus XX. 7. Leviticus xix, 12. Dent. v. 11. xxiii. 21, 23. Numb.
XXX. 3. V. 34. James v. 12. Ecclus. xxiii. 9. xxvii. 15. Isaiah

Ixvi. 1.

nifies a snaie or a stumbling block.
And figuratively, whatever leads into
sin, or proves an occasion of sinning.
To scandalize therefore signifies here,
to he an occasion to sin, or cause to
sin, to turn from piety and virtiic.

Pluck it out.'} Every one knows
that these expressions, as well as the
following ones, are not to be literally
understood. The meaning of them is,
that we must avoid all occasions of
sin, and have such a command over
our senses, that they may never prove
the instruments of sin.

V. 31. ^1 libel of divorce.'] This
was a note or writing whereby a man
declared that he dismissed his wife,
and gave her leave to marry whomso-
ever she would. The Jews shame-
fully abused the liberty they had of
putting away their wives, so that one
is amazed to find what slight and
trifling causes of a divorce are allow-
ed of in the writings. See Matth,
xix. 31. and Ecclus. xxv.3.

V. 32. On account of adultery.']
There is only in the Greek, for for-
nication, but the word 'Tro^vnct is here
taken for adultery.

Causes her to become an adulteress.]
i. e. Is the occasion of her commit-
ting adultery, by setting her at liberty
to marry another husband. SeeMattli.
xix. 4, &c. and compare 1 Cor. vii.
39.

V. 33. You shall perform, &c.]
Gr. You shall perform unto the Lord
your oaths.

V. 34. Sieear not at all.] Though
this prohibition is expressed in a very
general and absolute manner, it must
notwithstanding admit of some re-
strictions, as must also several other
passages of Scripture that are express-
ed in general terms. What Jesus
Christ forbids here, is, 1. Swearing
by the creatures. 2. All such rash
and profane oaths as the Jews were
wont to utter upon every trivial occa-
sion, without any manner of neces-
f.ity, but only out of an ill custom, or
what is worse, with a design of de-
ceiving. For it is manifest from seve-
ral places of scripture, that swearing
upon some occa'iions (as liefore a ma-
gistrate, or in the case of contracfs
and promises) is not only lawful, but
also expedient and necessary. See

ST. MATTHEW'S GOSPEL.

279^

it is the throne of God ; 35 nor by the earth, because it is
his footstool ; nor by Jerusalem, because it is the city of
the areat king-. SG Neither shall you swear by your head,
seeiiiff you are not able to make one single hair white
or black. 37 But let your words be yes, yes; no, no;
for whatever is more than these, proceeds from some evil.

38 You have heard that it hath been said, eye for eye,
and tooth for tooth: 30 But I say unto you, resist not him
that does you evil ; on the contrary, if any one shall strike

V. 35. Psalm xlviii. 2. V. 36. Mattl, x. 30. . V. 37. 2 Cor i.

17 18. V.38. E.xod. xxi.24. Ueut.xix.2i. Lev.t. xx.v. 20. V. 39.

Proverbs xx. 22. xxiv. 29. Isaiah 1. 6. Lamentations ni. 30 Luke vi. 29.
Romans xii. 17, 19. 1 Cor. vi. 7. 1 Tliess. v. 13. 1 Pet. in. 9.

E\od. xxii. 11. Psalm ex. 4. Rom.
ii. 1. 2 Cor. i. 23. xi. 31. Gal.
i. 20. Hebrews vi. 16. Revelations
X. 6. ^ ^

Neither by heaven.'] The Jews
fancied that swearing by Heaven, by
Jerusalem, &c. was an insignificant
thing, and not at all binding; accord-
ingly they accustomed themselves fre-
qn^ently to use such oaths, without
any manner of scruple. But Jesus
Christ tells them, that the heaven
and the earth, &c. had so intimate
a relation with God, that he was im-
plicitly named whenever the name
of his creatures was used, and that
oaths taken in their name, ought to
be as strictly and religiously observ-
ed, as if they had been made in the
name of God himself. Compare Matth.
xxiii. 16—22.

V. 35. His footstool.'} Greek, the
footstool of his feet. The earth is
represented as the footstool of God s
throne.

The city of the great king.] i. e.
of God. Sec Malachi i. U. Psalm
xlviii. 52.

V. 36. Von are not able to make.]
That is, your head and life are not
in your power, or at your own dis-
posal, that you should presume to
bind and engage them by oaths.

v. 37. Yes, yes, no, no, — ] >• e-
You ought to be satisfied only with
bare affirmations or denials, and go
no farther. The meaning of this
also may be, that we ought to be
faithful and punctual in the execu-
tion of our promises. The Jews

have a proverb among them to this
purpose, the yea of the just, is yea,
and their nay, nay. That is they arc
sincere, and perform whatever they
say or promise. See James v. 12.

From some evil.'] From the devil;
or from evil, i. e. from a bad princi-
ple, that is, whatever goes beyond
this is evil.

V. 38. Eye for eye, &c.] Deut.
xix. 21. This is the law which God
had given as a rule whereby magis-
trates were to be directed in taking
cognizance of the wrongs and injuries
that were offered by one man to an-
other: The Jews made a very ill use
of this precept, by applying it to
countenance and authorize private
revenge.

V. 39. Hesist not him.'] Jesus
Christ doth not forbid here all man-
ner of resistance when we are un-
justly attacked or oppressed, but
only the rendering evil for evil, the
avenging ourselves, Romans xii. 17.
See the force of the original word
(imr^mi) 2 Tim. lii. 8, where to
resist the truth, is the same as to en-
dcavoflr to destroy it.

That does you evil.'] Greek, the
wicked. In the same sense, the LXX.
have rendered the Hebrew word
(rasha) or wicked by an injurious
person.

// any one should strike you on
the, &c.] This is alleged as an in-
stance of the most heinous attront.
Job xvi. 10. Psalm iii. 8.

Present him the other also.] 1 ins
isan allusion to Isaiah 1. 6, and the

280

A N£W VERSION OF

you oil the right cheek, present him the other also. 40
And if any one will go to law with you to take away your
coat, let him have your cloak also. 41 And if any one will
compel you to go a mile with him, go with him two. 42
Give to him that asks you, and from him that would borrow
of you, turn not away.

43 You have heard that it hath been said, you shall love
your neighbour, and hate your enemy : 44 But I say unto

V. 40. Luke vi. 29. 1 Cor. vi. 7.
Rom. xii. 20. Ecdus. iv. 5. xxix. 1, 2.
34. Actsvii. 6. Romans xii. 14, 20, 21.

V. 42. Deut. XV. 8. Luke vi. 30.
V. 44. Luke vi. 27. xxiii.
1 Cor. iv. 12. 1 Pet. iii. 9.

lamentation of Jeremiah iii. 30. Tiie
meaning is, that it is much better
to bear repeated affronts, than to
shew want of patience and meek-
ness, which were virtues that our
blessed Saviour made it his particu-
lar business to train up his disciples
to, because they were to suft'er abun-
dance of persecutions and atflictions
for his name's sake.

V. 40. Your coat.'] Gr. Tunick.
We have no very proper terms in
our language to convey an idea of
the Jewish garments ; and the words
used here, in the original admit of
diflereut senses. It may however
be observed, that the coat here men-
tioned, is the under garment, the
skirt; and the cloak the upper gar-
ment, which was commonly more
costly ; this may serve to give some
notion of Jesus Christ's meaning,
which is to this eft'ect : If any one
will oxtc^rt a thing of a small value
from you, suffer him patie;itly to go
away witli it, and even yield him
rather more, than continue in conten-
tion with him.

Let him have your cloak also.] All
these, and the like maxims in the
gospel, must necessarily admit of
some imitation: our Saviour's de-
sign in them not being to render
his disciples defenceless and exposed
to all the allVonts and indignities
which wicked persons will think fit
to inflict upon them, nor oblige them
to suffer themselves to be stripped
of all their goods. But, that jus-
tice ought to give way to, and be
regulated by charity; that we are
not always strictly to insist upon

our own rights ; and, that it is much
better patiently to bear some incon-
siderable loss, than fall into violent
contentions, or come to law suits,
1 Cor. vi.7.

V.41. Compel you to go a mile.]
The Gr. word (ocfya^vsiv) which we
have rendered to compel, is taken from
a Persian custom, which was also in
use in Judea, and the Roman em-
pire. Namely, that the posts and
public messengers were wont to press
the carriages and horses they met on
the road, if they had occasion for
them, and even forced the drivers or
riders to go along with them. See the
same word used Matth. xxvii. 32.
A mile.] Gr. One mile.
V. 42. Turn not aicay.] Or, do
not send back. This precept of charity
is to be regulated by the circumstances
of the giver, and the wants of the
jierson that asks.

V. 43. Your neighbour.] See
what sense was put by the Jewish
doctors on this word, in the note on
Ver. 22.

And hate your enemy.] These
words are not to be found in the law,
and even the contrary is plainly and
expressly enjoined therein. Exodus
xxiii. 4, 5. Levit. xix. 17, 18. Prov.
XXV. 21. But the Jewish doctors pre-
tended they could draw such an infer-
ence from r.xod. xxxiv. 11, 12, from
Deut. vii. 1, 24, and xxxiii. 6. And
accordingly the Jews have been charg-
ed by some Ae«</ien authors, and par-
ticularly by Tacitus, as being haters
and enemies of mankind.

V. 44. Bless.] To bless hero, sig-
nifies to be kindly affected ti>, as, on

ST. MATTHEW'S GOSPEL.

281

yoii, love your enemies, bless those who curse you, do good
to those Mdio hate you, and pray for those who injure and
persecute you; 45 that you may be children of your father
which is in heaven, for he causes his sun to rise on the wicked
and on the good, and sends rain upon the just and unjust.
46 Indeed if you love those onhj, who love you, what
reward shall you have? Do not the publicans themselves
do as much? 47 And if you salute only your brethren, what
extraordinary tliinq is it? Do not even the publicans do the
same ? 48 Be you therefore perfect, as your Father which
is in heaven, perfect.

V. 45. Luke vi. 35. Ecclus. iv. 10, 11. Ephes. v. 1, V. 46. Luke vi. 32.
V. 48. Luke vi. 36. Levit. xi. 44. xx.26. 1 Pet. i. 16, 17.

the contrary, to curse, is to wish ill,
Rom. xii. 14.

Who curse 3/0M.] Slander you.
This is the meaning of the Gr. word
(kiCYi^soctpyruv.') Seel Pet. iii. 6. Or
else abuse, and revile you.

V. 45. The children.'] i. e. may
imitate him, and become heirs of his
heavenly kingdom. See v. 9. and 48.
of this chap.

V. 46. The publicans.'] These were
the Roman tax-gatherers; some of
which were Jews: these were more
extremely odious to their countrymen,
than those that were heathens. The
other Jews would have no manner of
communication with them, Luke iii.
13. Mark ii. 16. Luke vii. 34.
They looked upon the profession as
scandalous, and a\l publicans were to
them very hateful upon account of
their extortions. See Matth. ix. 10.
xviii. 17.

V. 47. Salute.] The Gr. word
(ao-7ra(7550-6£)denotesalloutward signs
of friendship, such as kissing, em-

bracing, wishing well, &c. It is the
word that is used by the apostles in
their salutations, Rom. xvi. &c. The
meaning of it here, seems to be the
same as that of the word to bless, v.
44. See Matth. x. 12. and compare
Luke x. 5. which will explain St.
Matthew's meaning.

Your brethren.] Some copies read,
1/our friends, which seems to have
been added by way of explanation.
The Jews embraced their own coun-
trymen, and welcomed them as breth-
ren. But the Gentiles they thought
unworthy of that honour. Jesus
Christ teaches here his disciples, to
make their charity extend to all men.
See Rom. xii. 17, 18.

V. 48. lie perfect, &c.] That is,
practise charity in as perfect a man-
ner as doth your heavenly Father,
without any regard to friends or ene-
mies. Comp. Luke vi. 36. Ephes.
v. 1,2. This perfection here is op-
posed to the imperfection of the
righteousness of the Pharisees, v. 20,

282

A NEW VERSION OF

CHAP. VI.

The continuation of the sermon on the mount. Privacif in
alms and prayers, 1 — 6. Vain repetitions condemned, 7, 8.
The Lord^s prayer, 9 — 13. Toforyive in order to be J'or-
yiven, 14, 15. Privacy in fastiny, lb' — 18. Treasure in
heaven, \9 — 21. Eye simple, 22, 23. To serve God, and
not mammon, 24. To trust hi providence, 25 — 32. To
seek the kinydom of God; not to be solicitous about the
future, 33, 34.

1 Be careful not to give your alms before men, to be seen
of tbem: otberwise you shall receive no reward from your
Father Avho is in heaven. 2 When therefore you give an
alms, let not the trumpet be sounded before you, as the hypo-
crites do in the synagogues and streets, that they may have
the applause of men. I tell you for certain, they have their
reward. 3 But M'hen you bestow an alms, let not your left
hand know what your right hand does, 4 to the end your alms

V. 1. Rom. xii. 8. V. 2. Luke vi. 24. John v. 44. xii. 43. V. 4. Luke xiv. 14.

V. 1. Be careful.'] The several
precepts contained in this chapter arc
found in the xi. xii. and xvith chap-
ters of St. Luke. It must therefore
be supposed that Jesus Christ gave the
same precepts more than once, and
that the Evangelists did not always
take care to set down our Saviour's
very words, nor to place his discourses
in the same order they were delivered.
See the note on chap. viii. 2.

You s/iall receive, t<c.] Gr. You
have not, in the present tense. The
present is here put for tlie future,
which is very common in the sacred
writings.

V. 2. Let not the trumpet he sound-
ed.] The Jews were wont to assem-
ble the people by sounding the trum-
pet, see Joel i. 15. But it must not
be supposed that the Pharisees actual-
ly did it when they gave alms. Our
Saviour's design was only to denote
the unaccountable vanity of the Pha-
risees, in affecting to do acts of cha-
rity in the most open and public
places. Comp. Matth. xxiii. 5.

In the synagogues.] Or in public
flsse/Hi/ifs in general, and so ver. 5.

They have their revoard.] Or, they
hinder their reward, they deprive
themselves of it. It all comes to the
same; but though the Greek word
(a7r£;;^acri) admits of this last signifi-
cation, it hath also in the Septuagint,
that which we have given it here.
Compare the Hebrew and Greek.
Numb. XX. 12, 19. See also Luke vi.
24. Phil.iv. S. Philem. 15.

V. 3. Let not your left hand ktiow,
&c.] This is a kind of proverbial
expression, which may be explained
to this elfect ; Let no one, no not
even your most intimateacquaintance,
know what you do. Be ignorant of
it yourselves, if possible, or forget it
immediately. Jesus Christ doth not
condemn here almsgiving or praying
in public, but the performing those
duties with no otlier view but to be
seen and applauded by men. We
ought to do them only for God's
glory, and not for our own. See
JVlatth. V. 16.

V. 4. Openly.] In the sight of
men and angels, at the day of judg-
ment. Luke xiv. 14. See 1 Coi'. iv.
5. Matth. XXV, 31, &c.

ST. MATTHEW'S GOSPEL.

^83

may be secret. And your Father who beholds what you do
in secret, will reward yon openly.

5 So likewise when you pray, be not like the hypocrites,
for they love to pray standing- in the synagogues, and cor-
ners of the streets, to be seen of men ; 1 assure you, they
have their reward. 6 But you when you pray, enter into
your closet, and having shut the door, pray to your Father
who is tcith you in your retirement. And your Father who
beholds what you do in secret, will openly reward you.

7 Use not vain repetitions in your prayers as the heathens
do, who imagine they shall be heard for their nudtiplicity of
words. 8 Do not imitate them, because your Father knows
what you stand in need of, before you ask him.

9 After this manner therefore ought you to pray. Our Father,

V. 7. Ecclesiastes v, 2. and Ecclus. vii. 14. V. 38. See ver. 32. of this

chap. V. 9. Luke xi. 2. Psalm viii. 1. xi. 4. cxi. 9. Isal. Ixvi. 1.

V. 5. Standing.'] The afFectation
that is here blamed in the Jews, was
not tiieir standing up when they pray-
ed, for that was their usual posture at
the time of prayer, as appears from
Mark xi. 25. Luke xviii. 11, 13. And
even in their style, to stand up pray-
ing, meant no more than to pray, for
they never kneeled but in times of ex-
traordinary humiliation, Dan. vi. 10.
Their affectation therefore consisted
in praying in the streets, and in mak-
ing use of private prayers in tiie
synagogues, instead of the public set
of forms.

Into your closet.'] The Greek word
(t«/xi£toii) denotes the most private
and retired part of the house. See
Isai. xxvi. 20. according to the LXX.

V. 7. Use not vain repetitions.]
Or, do not use long and vain speeches,
for the Greek word {^ccilo'Ko'yris-yiri)
signifies either the absurdity and va-
nity of repetitions, or of an excessive
length. But we must carefully dis-
tinguish the repetitions and long pray-
ers that are condemned here, from
perseverance in prayer, recommended
Luke vi. 12. Rom. xii. 12. 1 Tim.
v. 5, &c.

yls the heathens do.] Who were
wont to fill their prayers with abund-
ance of synonymous names wiiich
they bestowed on their gods, making
therein to consist the praises and

prerogatives of those deities. The
Jews were also guilty of the same
faults, (viz. repetitions and immo-
derate length) reckoning that they
were very prevailing, as appears
from their writings and forms of
prayer.

V. 8. Vour Father knows, &;c.]
This argument would make against
all prayer in general, if prayer was
considered only as a means of making
our wants known to God ; whereas
it is no more than an act of obedi-
ence to our heavenly Fatlier, who
hath commanded us to pray to liim,
Mattli. vii. 7. and made it the con-
dition of his favours; an expression
of our trust in him, and dependance
on his goodness, whereby we acknow-
ledge that all the benefits we re-
ceive, come from him, and that to
him we must apply for the obtaining
of them.

V. 9. After this manner.] Jesus
Christ gives here his disciples a form
of prayer, as was usually dono-by the
Jewish masters, John the Baptist
had taught his disciples to pray,
Luke xi. 1. It is to be observed,
that the three first petitions of the
Lord's prayer, are taken from a
prayer in use among the Jews, and
by them called Kadcsh, or the holy,
which our blessed Saviour hath adopt-
ed into this form, with some few al-

284

A NEW VERSION OF

which art in heaven, hallowed be thy name ; 10 Thy kingdoin
come; thy will be done on earth, as it is in heaven. 11 Give

V. 11. Luke xi. 3. Prov. xxx. 8. 1 Tim. vi. 9.

ferations. And to this he would
have his disciples confine themselves,
instead of using vain repetitions,
which the Jew9>, in imitation of the
heathens, were apt to run into.

Our Father tchick art. &c.l This
name was commonly given by the
Jews to God ; and is also ascribed to
him by Jesus Christ in this chapter.
See Matth. xviii. 35.

Halloaed be thy name.'] To hal-
low, or sanctify the name of God, is
to sanctify God himself; as to call
on the name of the Lord, to trust in
the name of the Lord, signify to call
■upon, and trust in him. See 2 Sam.
vii. 26. Matth. xii. 21. }\o\r to sanc-
tify God, is to acknowledge his holi-
ness, and all his attributes and per-
fections in general, to honour him
alone by faith, fear, and religious
worship ; in a word, to glorify him.
See Isai. xxix. 23. where to sanctify
the holy one of Jacob, is afterwards
expressed by fearing the God of
Israel. By comparing Deut. xxxii.
51. with Numb. xx. 12, 24. xvii. 14. it
will appear, that not to sanctify God,
is to deny his infinite power, and
veracity ; to distrust his promises, and
rebel against hira. See also Levit.
X. 3. Isai. viii. 13.

V. 10. Thy kingdom come.'j The
kingdom of God being universal
and everlasting, Psal. cxlv. 13. these
words cannot be understood of it ;
but of the kingdom of the Messiah,
which is also called the kingdom of
God. See Matth. iii. 2. There are
in the coming of this kingdom, seve-
ral steps to be observed. The resur-
rection of Jesus Chri=t, his ascension,
and the sending down of the Holy
Ghost, were the beginnings of it.
Acts ii. 32, 36. The preaching of
the gospel to the Gentiles, extended
it beyond the bounds of Judea, espe-
cially, when after the destruction
of Jerusalem, and the utter extir-
pation of the ceremonial law, the
earthly kingdom of Judeu, over

which God presided, entirely ceased,
and the gospel came to be preached
all over the world, Psal. ii. 8. See
Matth. xvi. 28. compare with Mark
ix. 1. Luke ix. 27. This kingdom
hath ever since enlarged its bounds,
as the gospel hath been by degrees
received in the world; and will con-
tinue to enlarge itself, till God hath
brought all our ble^sed Saviour's
enemies under his feet, 1 Cor. xv.
24, &c. What we desire or pray
for, in this petition, is the advance-
ment and progress of the gospel,
obedience to the faith, or doctrine of
Christ, and hi» appearance in glorv'.
See 2 Tim. iv. S. Rom. viii. 19, Sec.
Rev. xxii. 17, 21.

Thy tcill be done, ^'c] i. e. Grant
that all men may obey thy will with
proportionable sincerity and con-
stancy, as do the angels in heaven.
Compare Psalm ciii. 20, 21. We
also acknowledge in this petition,
the wisdom of God's proceedings,
and acquiesce in the dispeusations
of his providence, Matth. xxvi. 42.
Acts xxi. 14.

V. 11. This day.] i.e. Every day,
as appears from Luke xi. 3.

Daily.] Thus hath the ancient
Latin translator rendered the Greek
word (iffiKS-ic;) which is no where
else to be found, neither in the Sep-
tuagint version, nor in any Greek
author, nor in any other place in
the New Testament, but in this part
of the Lord's prayer. This word
is formed from another, signifying
the next day, and according to the
Hebrew style, the time to come.
This signification of it is confirmed
by what St. Jerome relates, that he
found in the copy of St. Matthew's
gospel for the use of the Nazarenes,
the Hebrew word 3Iahar, which
signifies the morratc, or the time
to come. See the note on verse 34.
The meaning of it then is this,
give us every day the bread [or such
a portion of the things of this

ST. MATrHEWS GOSPEL.

285

us this dav our daily bread. 12 Forgive us our debts,
as we foro-iVe our debtors. 13 And lead us not into tempta-
tion; but" deliver us from the evil one; for to thee be-
lono^, throu2:hout all ages, the kingdom, power and glory.
Anien. 14 If vou forgive men their offences, your hea-
venly Father will also forgive you. 15 But if you forgive
not men their offences, neither will your heavenly father

forofive vours.

16 When you fast, put not on a sad look, like the hypo-

V. 12. Matthew xvlii. 21, 22. Luke xi. 4. Ecclus. Mviii. 2. V. 13.
Matthew xxvi 41. Luke xi. 4. xxii. 40, 46. 1 Cor. x. 13. Rev. vii. 10.
fpeterv.S. 2 Cor.xu.7,9. V. 14. Matthew xvui. 23 &c Mark x.. 25.
V. 16. Matthew ix. 14. Luke xviii. 12, 14. Isaiah Ivui. 5. Joel m. 13.

world] as may be sufficient for our
subsistence, during the remaining part
of our lives. See and compare Exod.
xvi. 16—21. Prov. xxx. 8. xxxi. 15.
2 King§ XXV. 30. Job xxxiii. 18. 1
Tim. vi. 6, S. Jam. ii. 15.

y. 12. Our debts.'l This is a Syriac
expression signifying our sins. See
Luke xi. 4. xiii. 2, 4.

Js tee forgive.'] i. e. As we are
bound, and as we engage ourselves to
forgive them, Matth. v. 23, 24.

V. 13. Lead us not into tempta-
tion.'] Gr. Jnd bring us not into
temptation. Thus the Evangelists
have expressed in Greek what Jesns
Christ spoke in Hebrew or Syriac.
The Jews were wont to beg of God
in their prayers, that he aould not
deliver them into the hand of tempta-
tion, whereby they did not desire
that he would" keep them from falling
into temptation, but that he would
not give them up to it, or suffer them
to yield thereto. And indeed to enter
into temptation, Matth. xxvi. 41 . is to
be overcome by it ; as to lead, or cause
to enter into temptation, is to suffer
men to fall a prev to it ; for, after all,
God never suffers us to be tempted
above what we are able. Jam. i. 13.
comp. 1 Cor. x. 13.

From evil.] i. e. The devil, the
tempter, Matth. iv. 3. v. 37. Luke
xxii. 31. We may also render the
word (7r3?r;^S) from et"7, for it ad-
mits of eilhersense. The Jews were
used to entreat God to the same pur-
pose, that he Kould deliver them from

fVil.

For to thee belongs.] These last
words are left out in several ancient
manuscripts, and in most versions.
St. Luke likewise hath them not,
chap. xi. 4. But the Jews joined
them at the end of their prayers.

Amen.] See Matthew v. 18. The
Jews added this word at the end of
their prayers, and it was commonly
the people that said Jmtn,at the con-
clusion of the Chasan's or minister's
prayer. See 1 Cor. xiv. 16. Deut.
xxv'ii. 15. 1 Chron. xvi. 36, &c. The
same word is found at the end of
Psalm xli. andlxiii,

V. 14. // you forgive.] Gr. For
if you forgive. We have left oat
the for, because it is sometimes re-
dundant. If it is to be expressed,
then these words must relate to the
fifth petition of the Lord's prayer,
as if they were a consequence ot
them.

Their offences.] i. e. If you for-
give them the injuries they have done
you, and pass over their other failings.
V. 16. Put not on sad looks.] The
Gr. word (s-xiSgwTroi) properly de-
notes a fretful and angry countenance;
but here it signifies, gloomy and de-
jected looks, a face disfigured with
mortification and fasting. The LXX
have used the same word. Gen. Ix. 7.
to express a sad countenance. See
Prov. XV. 13. according to the same
translation.

Like the hypocrites.] That is, the
Pharisee;. Jesus Christ reflects here
on their private and voluntary fastings,
for in public fasts it was lawful for

286

A NEW VERSION OF

crites, who disfigure their faces, that they may appear to men
to fast. I assuredly tell yon, they have their reward ; 17
But you, wlieu you fast, anoint your head, and wasli your
face. 18 That yon may not appear to men to fast, but oidy
to your Father, wlio is icith you in yonr retirements; and
your Father, who beholds rvhat you do in secret, will reward
you openly.

19 Lay not up treasures upon earth, where the moth
and the rnst do consume, and where thieves break through,
and steal. 20 But lay up for yourselves treasures in hea-
ven, where the moth and the rust consume not, and Avliere
thieves break not through nor steal. 21 For where your

V. 19. Luke xii. 33. 1 Timothy vi. 9, 17, Hebrews xiii. 5. James v. 2.
V.20. Matthew xix. 21. Luke xviii. 22. Tobit iv. 9. V.21.

Luke xii. 34.

men to put on melancholy and sor-
rowful looks, and use all other sig;ns
of repentance and humiliation. The
Pharisees fasted on Mondays and
Thursdays ; those that would be
thous:ht more devout than the rest,
fasted besides on Tuesdays ar.d Fri-
days, and abstained from all kind of
food, till sun-setting.

Who disfigure their faces.'] The
Greek word a.(pa,n^8c7i^ signifies to
cause to disappear, or vanish, to de-
stroy. It is the same word that hath
been rendered in the 19th and 20tb
verses, by consuming, spoiling. It
signifies here no more than a pale
countenance, disjigured by fasting,
and austerities, and by an aflected
sorrow; or else, that is nasty and
dirty ; for in all probability, the
Pharisees were wont to sprinkle ashes
on their head, in token of sorrow and
repentance.

V. 17. Anoint your head.'} i. e.
ail'ect nothing that is uncommon;
and rather than putting on a sad
countenance, which may shew that
you fast, isiash, on the contrary, your
face, and anoint your head. Except-
ing times of affliction, the Jews were
wont to wash and rub themselves
witli oil, which was commonly per-
fumed, e-pt'cially on festivals. See
Kuth iii. o. Judith x. 3. Luke vii.
73. But they never did it on fast-
davs. Pee Daniel x. 3.

V. 18. Who is with you in your
retirements.} See the note on verse 6.

Openly.'\ See the same note.

V. 19. The 7noth.] The Gr. word
a-ng, literally signifies a moth. We
have rendered it by the general name
of vermine ; because the word that
signifies a species, is often put for the
whole kind. For an instance, see
Luke xii. 24. comp. with Matthew vi.
26. Here it is to be observed, that
the ancients were wont to lay up in
their treasures, [See the note on
Matthew ii. 11.] not only gold and
silver, but also rich clothes, and the
like. See Ezra is. 69. Job xxvii. 16.
James v. 2, 3. This is what gave
Jesus Christ an occasion of saying
that the moth and vermine ; consume
those treasures.

V. 21. For where, &c.] This is a
reflection made on the last two verses.
The meaning of which is: if jou
consider this world's goods as your
true riches, you will be wholly taken
up with the care of getting and keep-
ing them, 1 Tim. "vi. 9, 10. But
if, on the contrary, you look upon
the kingdom of God, and its righte-
ousness, as your supreme and only
happiness; you will make it your
whole business to obtain theiu,
and will never renounce or for-
sake them. Compare Colossians iii.
2,3.

ST. MATTHEW'S GOSPEL.

287

treasure is, there will your heart be also. 22 The eye is
the light of the body; if then your eye be simple, your M'hole
body will be enlightened. 23 But if your eye is bad, your
whole body will be dark. If therefore what is light in you
be but darkness, how great will that darkness be? 24 No
man can serve two masters. For either he will hate the
one and love the other; or he Avill be attached to the one
and neglect the other. You cannot serve God and mam-
mon.

25 For this reason I tell you, be not solicitous with regard
to your life, about what you shall eat, or what you shall
drink; nor as to your body, about what you sliall wear. Is
not life more than food, and the body more than clothing-?

V. 22, 23. Luke xi. 34, 36.
Phil. iv. 6. 1 Timothy iv. 8,

V. 21. Luke xvi. 13. V. 25. Luke xii. 22, 23.
1 Peter v. 7. Psalm Iv. 23.

V. 22. The light.] Gr. The lamp.
Eye bn simple. A simple eye is pro-
perly a good and sound eye ; in op-
position to a bad or weak eye. In
a figurative sense, which is that of
Jesus Christ here, it signifies a mind
free and disengaged from the love
of this world, for it is manifest from
the 19, 20, 21, and 24th verses of
this chapter, tiiat Jesus Christ con-
demns here covetousness. He hath
made use of the words single, and
evil eye, agreeably to the scripture
style, which calls the love of riches,
the lust of the eye. [1 John ii. 16.
comp. Ecclus. v. 11.] which denotes
liberality, by the word singleness or
simplicity {^"^tT^otyj^) [Romans xii. 8.
2 Cor. viii. 2,] and which uses the
words evil eye, not only to signify
envy; but also avarice and liard-
heartedness to the poor. See Deut.
XV. 18. Proverbs xxiii. 6, &c. —
Thus Proverbs xxii. 9. yi good eye is
a kind and merciful disposition.

V. 23. If therefore what is light,
&c.] This is to be understood of the
heart, which in the Hebrew style is
taken for the mind and will. This Is
what Jesus Christ calls here the light
of man. The meaning of this pas-
sage then is; if the heart which is to
regulate and direct you, be erroneous
and corrupted, what will your actions,
and thegeneral course of your life be ?
V. 24. Two masters.] i. e. Of con-
trary dispositions.

He will hate.] To Jiate here, is not
to mind, to have a less value ; and to
love is to have a greater regard for ;
as appears from the remaining part
of the verse, and from Matth. x. 37.
compared with Luke xii. 26.

Matnmon.] We have retained this
word, which is Syriac, and signifies
riches or treasures, because the Evan-
gelists have retained it, when writing
in Greek, as have also some ancient
versions; and that besides Jesus Christ
hath represented riches here as a kind
of false deity.

V. 23. Be not solicitous. — ] Our
blessed Saviour condemns here only
that immoderate carefulness, which
is occasioned by the love of thig
world, and of its advantages and en-
joyments, and proceeds from distrust,
and incredulity. See Phil. iv. 6.
1 Peter v. 7. St. Luke hath made
use of the word //.etew^i^w, which
signifi-os to have a waverins; and
doubtful mind, disquieted, or tossed
about with mistrust and fear, chap,
xii. 29.

Your life.] Gr. Vour soul.- This
is a Hebrew expression, very frequent
in the sacred writings. See Exod.
xxi.23. Deut. xix. 21, &c.

Is not life, &c.] i. e. He that gave
you life and being, will never fail to
ijestow u])on you such things as are
necessary for the support and preser-
vation of it. Tills is an argument a
major i ad minus.

288

A NEW VERSION OF

2G Consider the birds of tbe air : They sow not, neither do
they reap, nor gather into barns, and your heavenly father
feeds them. Are you not of much greater value than they?
27 And which of you, by his solicitude, can add one single
cubit to his stature ?

28 As for clothing", why should you be solicitous about
that? Behold the lilies of the field how they ^-ow; they
toil not, neither do they spin. 29 And yet I say to you,
that Solomon himself, in all his magnificence, w as not clothed
like one of these. 30 Now if God thus clothes the flowers
of the field, which to-day are, and to-morrow are thrown into
the oven, how much more will he clothe you, O distrustful
men? 31 Be not solicitous therefore, and say not, What
shall Ave eat, or what shall we drink, or with what shall we
be clothed? 32 For they are the heathens which seek after
all these things, and your heavenly Father knows, that they
are necessary for you. 33 But seek in the first place the

V. 26, Job xxxix. 3. 29. Psalm civ. 27, 28. cxlv. 15. cxlvii. 9. Luke xii.
24. V. 27. Luke xii. 25, 26. V. 28. Luke xii. 27, 2S. V. 32.

Psalm xxvii. 18, 19, 25. xxxiv. 9, 10, 1 Kings iii. U, 12, 13. Luke xii. 13.
Mark x. 30.

V. 26. Of the air.'] Gr. Of the
heaven. Jesus Christ cannot by any
means be supposed to countenance
here idleness anil negligence: his
whole design, in these words, being
to recommend trust in God's provi-
dence, and calmness of mind, while
we are em])loycd in our several call-
ings, and improve all those means
which God bath set before us. Comp.
Prov. vi. 6,

V. 27. Can add, &c.] See Luke
xii. 25, 26.

V. 28. The lilies.'] We must un-
derstand by this word, all sorts of
flowers, according to the style of the
Seventy. Compare the Hebrew and
the LXX in the following passages,
Exod. XXV. 33, 31. Numb. viii. 4.
L-^a. XXXV. 1. S( e preface to tlie in-
troduction, p. 10.

V. 29. Magnificence] Gr. Glory.
See li-a. Hi. 1. where what is rejuUred
hcaiUiful gar7iier>ts, is in the Hebrew,
garynents of glory. It is the same as
Esther v. 1. To put on the kingdom,
(hat is, royal aj>parel. See Isa. iii. 18.
Luke vii. 5.

V. 30. O distrustful nun.] (ir.

O ye of little faith. The word faith
here, and in the like places, is to be
understood of trust or reliance.

V. 32. The heathens.] i. e. the un-
believers in general.

Which seek.] The seeking after
earthly advantages condemned here,
is that which is accompanied with
anxiousness and fear of l)eing in want,
(Seever. 25.) That which proceeds
from the love of this world, and want
of reliance on God, for such can only
be applied to persons destitute of faith,
verse 30.

V. 33. The kingdom of God.] i. e.
True religion, the a(lvant:>ges of the
kingdom of God. Romans xiv. 17.
The treasures mentioned, verse 20.
comp. 1 Kings iii. 11, 12.

JJis righteousness.] See ch. v. 6.
That is particularly, the performance
of God's commaiidmonts, as they have
heen illustrated and explained by
Jesus Christ, and not as they were
understood by the Pharisees, Matth.
v. 20, 48.

Over and above.] i. e. The goods
of this world ought not to be looked
upon i)y Christians :i- true and c>scu-

ST. MATTHEW'S GOSPEL.

•289

king-dom of God, and his riohteonsness, and all these things
shall be over and above snpplied to yon. 34 Be not there-
fore solicitous for the morrow, for the morrow shall take care
of the thing's of itself. Sufficient to each day is the trouble
thereof.

CHAP. VH.

I.
Not to judge others, 1 — 5. J\rot to expose hohj thhufs, 6.
Ejfficnc}! of prayer, 7 — 11. To treat others as ice wovld
he treated, 12. Narrow gate, 13, 14. Characters of true
and false prophets, and of true and false Christians, 15 —
23. To hnild on a rock, 24 — 27. Doctrine of Jesus Christ
admired, 28, 29.

1 Judge not, that you be not judged, 2 For in the same
manner as you judge, shall you be judged ; and the same
measiu'e you use to others, shall be made use of to you. 3
Why do you see a mote in your brother's eye, and perceive

V. 34. Matth. vi. 11. Exod. xvi. 15, 20. V. 1, 2. Mark. iv. 24. Luke

iv. 37, 38. xvi. 15. xviii. 9, II. Rooi. ii. 1. xiv. 3, 4, 10, 13. I Cor. iv.

3, 4, 5. xiii. 7. Gal. vi. 1, James ii. 13. iii. 1, 2. iv. II, 12. Piov. x. 12.
V. 3. Luke vi. 41,42.

tial advantages. They should make
a good use of them, if God thinks
proper to bless them therewith, 1
Timothy iv. 8, But if not, their duty
is to be satisfied with their own por-
tion, whatever it is, being possessed
with spiritual goods, and hoping for
those that are eternal, Hebrews xi.
10, 13, 16, 17.

V. 34. For the narrow.] i. e. For
the time to come in general ; for the
Hebrews use this word to denote any
time to come, though at a considera-
ble distance. See Exodus xii. 14.
Josh. iv. 6. in wliich places the word
is Mahar, i. c. the 7norrow, though it
was not really so. See ver. 11 of
this chapter. This expression was
also in use among the Greeks.

T/ie trouble.] The Gr. word v.axia,
which properly denotes wickedness,
signifies here evi!, or punishment, as

in Eccles. xii. 1. according to the
LXX.

V. 1. Judge not.] This is to be
understood of those rash and censo-
rious judgments, whereby we disap-
prove and condemn people's actions.
See Luke vi. 37. Jesus Christ for-
bids here not only rashness, 1 Cor.
iv. 5. but also severity and rigour in
judging of others; for judgment is
sometimes opposed to mercy. See
James ii. 13. and compare James iv.
11, 12.

V. 2. ylnd the same measure.] Or.
jind with what rneasure you meet, it
shall be measured to you again. This
is a proverbial expre-sion, much in
vogue among the Jews; it occurs in
the Chaldee paraphrase on Genesis
xxxviii. 25, 26. and Isaiah xxvii. 8.

V. 3. Do you see.] To see here
signifies not onlv to be acquainted

290

A NEW VERSION OF

not a beam in your own? 4 Or how can you say to your
brother: Letine take the mote out of your eye, whilst there
is a beam in your own ? 5 Hypocrite, take first the beam
out of your own eye, and then you will see clearly to take
the mote out of your brother's.

() Give not holy thing^s to dogs, neither cast your pearls
before swine, lest they trample them under their feet, and
turning against yov, tear you in pieces.

7 Ask and it shall be given you ; seek, and you shall find;
knock and it shall be opened to you. 8 For whosoever asks,
shall receive ; whosoever seeks shall find ; and to him that
knocks, it sail be opened. 9 is there a man among you,
that would give his son a stone, if he asks him for breail?

10 Or, that would give him a serpent, if he asks for a fish?

11 If therefore you, wicked as you are, know how to give

V. 6. Matth. X. 11. 14. xi.25. Ac(s xiii. 45, 46. Phil, iii.2. Prov. ix. 7.
V. 7. Matth. xxi. 22. Markxi. 24. Luke xi. 9. xviii. 1. John xiv. 13. xv. 7.
xvi.23,24. James i. 5, 6. lJohniii.22. Psalm cxviii. 5. 2 Cor. xii. S, 9.
Heb. iv. 16. Gen. xxxii. 26, 27. V. 9, 10. Lukexi.ll. V. 11. Luke xi.
13. Heb. xi. 10.

with other people's faults, but to pry
into them, with a design to censure
and reprove them.

A mote— a beam — 1 These were
also proverbial expressions, formerly
in use among the Jews. They are
to be found in their ancient writings,
where a mote signifies, as it doth here,
a small and inconsiderable failing,
and a beam^ great and enormous
crimes.

V. 4. Or how can you say.'] Gr,
Say you. We have given the tense
of this passage, which is, How
can you have the confidence to say,
&c.

V. 6. Give not, &c.] The dogs and
swine, here mentioned, are obstinate
opposers of the doctrine of the gos-
pel, wlio despise and reject it; and
who, instead of tMnbracing truth,
load with scoffs and reproaches those
by whom it is proposed. There is
a like maxim in the Thalmudical
writings, Do not cast pearls before
swine ; to which this is added by way
of explanation. Do not offer wisdom
to one that knows not the price of it.
This was ti)e reason why Jesus Christ

tanght in parable=. Comp. Acts xiii.
45, 46. and the parallel places.

V. 8. For whosoever, &c.] In these
words Jesus Christ teaches us, tiiat
God grants us always our requests,
provided we observe these two con-
ditions, that is, 1. Provided we ask
aright, and 2. Pray for what is agree-
able to his will. See 1 John v. 14.
and the parallel places. Compare
John ix. 31.

V. 11. Wicked as you are.] It may
seem somewhat strange, that Jesus
Christ should speak thus to his dis-
ciples, whom he had called before the
salt of the earth, and the light of the
world, because they were in duty
bound to be so ; for they certainly
were good and virtuous men, Matth.
V. 1, 13, 14. These words therefore,
wicked as you are, are to be under-
stood of them, as compared with (Jod
who is a being of infinite holiness and
purity.

Good things.] i. e. The true goods,
Luke xi. 13. The gifts of the Jloly
Ghost ; whatever in general is proper
and necessary for tiiem, and will
prove to them a real good.

ST. MATTHEWS GOSPEL.

291

good things to your children, how niucli more will your
Father, who is in heaven, give good things to those that ask
them of him?

12 Deal in all things by other men as you are willing
they should deal by you, for this is the law and the prophets.

13 Enter by the narrow gate, for the gate which leads to
destruction is wide, and the way spacious, and many there
are that go therein. 14 Whereas the gate which leads to
life is narrow, and the way difficult; and there are but few
that find it.

15 Take care of false prophets. They come to you in ilu.
garb of sheep, but within they are ravenous wolves. 16 You
shall know them by their fruits. Are grapes gathered from
tliorns, or figs from thistles? 17 So every good tree bears
good fruit, but a corrupt tree brings forth bad fruit. IS A
good tree cannot bear bad fruit; nor can a corrupt tree bring
{forth good fruit. 19 Every tree that bears not good fruit, is

V. 12. Luke vi. 31. Tob. iv. 19. Matth. xxii- 39, 40. Rom. xiii. 8, 10-
Gal. V, 14. ITim.i. 5. Tit. iii. 2, 3. V. 13, 14. Luke xiii. 24.

V. 15. Micahiii. 5. Alafth. vii. 22. xxiv. 4, 5, 11, 24. Mark xiii. 22, 2 Pet.
ii. 1,2. IJoiiniv. I. Kom. xvi. 17, IS. 2 Tim. iii. 5. Zecli. xiii. 4. Acts
XX. 29, 30. V. 16. Matth. vii. 20, 23. 2 Tim. iii. 1. 2 Pet. ii. I, &c.

Jude i— 20. Luke vi. 43, 44. James iv. 12. V. 17. Mattli. xii. 33.

V. 18. Matth. vi. 22, 23. xii. 34,35. V. 19. Matth. iii. 10. Luke iii. 9.

Deut. XX. 20. John xv. 2, 6.

V. 12. Deal in all things. Sec]
This precept, which contains the rule
of natural equity, and justice, and
even of charity, was familiar to the
Jews, and one of their maxims. See
Tob. iv. Ifi. [The like precept hath
been likewise delivered by several hea-
then w riters, TevS Tracriv ug aoi SeAsk
Tras'Ta;. Nilus. Quod tibi fieri uon
vis; alteri ne feceris, S^c. See Grot.
in ioc]

For this is (he law, &c.] The snm
and substance of all that the law and
the prophets have delivered, concern-
ing our duty towards our neighbour.
See Rom. xiii. 8. Gal. v. 14.

V- 13. Enter on.'] i.e. Strive to
enter. See Luke xiii. 24.

The gate wide, the way spacious.']
By these figurative expressions our
blessed Saviour gives us to understand,
how easy it is to enter into destruc-
tion, and how hard to procure our
own salvation ; intimating at the same
time, that the generality of mankind

tread in the wide paths of error, and
follow their passions, wiiile very few
know how to find out truth, and to
adhere thereto, notwithstanding all
the obstacles and discouragements they
meet in their way. Compare Prov-
xiv. 12, 13. vii. 27. Ecclesiasticns
xxi. II.

V. 15. In the garb of sheep.] Jesus
Christ alludes here to the clothing of
the prophets, who were sometimes
wont to cover their bodies with sheep-
skins. See Ileb. xi. 37. Meaning
thereby those outsides of meekness
and piety, which the Pharisees af-
fected to put on. Compare Rom.
xvi. IS. 2 Tim. iii. 5.

V. 16. By their fruits.] By their
morals and doctrine, 1 John iv. 1.
1 Cor. xiii. 3.

yj re grapes gathered.] This seems
to be a kind of proverb : there occur
in profane authors some snyings much
like this.

u 2

292 A NEW VERSION OF

cut down and cast into the fire. 20 By their fruits therefore
you shall know thcni.

21 All those that say to me, Lord, Lord, shall not enter
into the kingdom of heaven ; but those onfy who do the w ill
of my Father, which is in heaven. 22 Many will say to me
in that day, Lord, Lord, have we not prophesied in your
name ? Have we not in your name cast out devils ? And
have we not in your name worked many miracles 1 23 But
then will I openly declare to them, I never knew you, depart
from me, ye that work iniquity. 24 Whosoever therefore
hears these my instructions, and puts them in practice, I will
compare him to a prudent man, that built his house upon a
rock. 25 The rain fell ; the rivers overflowed ; the winds
blew, and beat against the house, and it was not overturned,
because it was founded upon a rock. 2() But it shall be with
him, who hears these instructions, and practises them not, as
with a foolish man, who built his house upon the sand. 27
The rain fell ; the rivers overflowed ; the winds blew, and
beat against the house, and it fell down, and great was the fall
thereof.

28 When Jesus had ended this discourse, the people were

V. 21. Matth.v. 20. Hoseaviii. 2. Luke vi. 46. Rom. 23. James i. 22,
V. 22. Lukexiii. 25, 26. 2Thoss. ii.9. V. 23. Luke vi. 46. xiii.

26,27. Matth. XXV. 12, 4L 1 Cor. viii. 3. xiii. 2. 2 Tim. ii. 19. Psalm i. 6.
V. 5. Habbak. i. 13. Prov. xv. 29. V. 24, 25. Luke vi. 47, 48.

V. 28, 29. Mark i. 22. xi. 28. Luke iv. 32. vii. 16. xx. 2. Matth. xiii. .^)4.
xxi. 23.

V. 21. ^ill those that say to jne, being put for the e^eci, Matth. xi. 20.

&c.] i. e. Among those that acknow- Mark vi. 2. Acts ii. 22, &c.
ledge me for the Messiah, none but V. 23. / never knew i/oii."] You

such as do tlio will of God sliall be are none of mine, I never approved

admitted into Ins kingdom. On these you. To know, frequently signifies

last words, see the note on ch. v. 20. in scripture to acknowledge and ap-

V. 22. In that day.'] At the day prove, Matth. xxv. 12. 1 (Jor. viii. 3.

of judgment, 2 Tim. iv. 8, &c. 2 Tim. ii. 19. John x. 14.

Have we not prophesied. Sic."] Have V. 24. These my instructions.'] Gr.

we not received commission, and an- These words of mine. Thus ver. 26.
thority from you to preacii the gospel. V. 25, 26, 27. The rain, &c.]

For the meaning of the word pro- The meaning of these verses is, that

phay, see the note on Horn. xii. 6. whoever grounds his salvation upon

1 Cor. xiii. 2. Here it signifies to a mere outward profession of the gos-

preach the gospel. pel, without performing the coni-

Have we not in your name. Sic] niandments of God, will see all his

i. e. By calling upon your name, ill-grounded hopes vanisli and come

ihrougii your power. See Acts xvi. to notiiing, when lie appears before

18. xix. 13. the judgment seat of God, who will

Miracles.] Gr. powers, or virtues, judge all men according to their works.
Thus are miracles frequently styled V. 28. ^t his doctrine.] Ov, IJis

in thegosjiels. The name of ihc <rt«sT manner of leaching. Mnrki.27

ST. MATTHEW'S GOSPEL.

293

ill admiration at his doctrine. 29 For he taught them as one
having- authority, and not like the scribes.

CHAP. VHI.

A leper cured, 1 — 4. Faith of the cenlurioUi '6 — 10. Callhiy
of the fjentUes foretold, 11,12. The sick healed, 13 —
17. Poverty of the Son of Man, 18—20. To leave the
dead to bnrij their dead, 21, 22. The storm appeased,
23 — 26. Devils cast out ; swine drowned, 28 — 34.

1 Jesus being- come down from the mountain, great mul-
titudes of people followed him. 2 Then a leper came to
him, and casting himself at his feet, said to him ; Lord,
if you will, you are able to cure me. 3 Jesus stretching
out his hand, touched him, and said, I am Avillingt Be
healed; and his leprosy was immediately cured. 4 Then
Jesus added, be sure you tell it no man, but go and shew

V. 2. Mark i.40. Luke v. 12.
•Lev. xiii. 2. xiv. 3, 4, 10.

V. 29. yis one having authorUy.'\
This authority plainly appeared in
these words; But I say unto you, &c.
and in ver. 22, 23. Have we not pro-
phesied in your name ? &c. From
wliich words it is manifest, that Jesus
Christ was not a teacher only of God's
will, b)it a lawgiver, and a person sent
immediately from God, and invested
with a much greater authority than
any of the prophets that went before
him. In order to judge of the force
of these terms, see 1 Cor. i. 13.

And not like the scribcs.~\ The
Vulgate and Syriac versions add, and
the Pharisees. These last grounded
their doctrine on tradition and human
authority; but Jesus Christ on his
own, I say unto you, 6j"c.

V. 1. From the mountain.'} On
■which he delivered the instructions
contained in the three foregoing chap-
ters.

V. 2. A leper. ] See the same his-
tory, Luke v. 12. Mark i. 40. As
Jesus Christ healed this leper, when

V. 4. Mark i. 43, 44. Luke vi. 14.

coming down from the mountain, and
after his sermou, which is contained
in the three last chapters ; and that on
the contrary, our Saviour's discourse,
related Luke vi. which agrees in se-
veral particulars with this, followed
the cure of the same leprous person ;
they must be distinguished the cue
from the other. This we observe,
that it may serve to reconcile the two
Evangelists. See the note on chap,
vi. vor. 1.

To cure me.] Gr. Cleanse. Lepro-
sy was a most inveteiate and infec-
tious kind of itch. For which reason
it was considered in the law as an ex-
treme uncleanness. It made a man
unfit to converse and keep company
with others, and rendered him un
clean. See Lev. xiii. 45, 46. Upon
tliis account the curing of it was term-
ed cleansing.

V. 3. Jlis leprosy teas cured.} Gr.
His leprosy was cleansed.

V. 4. Be sure you tell it no man,
&c.] Jesus Christ dealt in this uian-

u 3

294

A NEW VERSION 01

yourself to the priest, and present the offering which Moses
hath enjoined, tliat it may serve as an evidence to them.

5 As Jksus Mas entering into Capernaum, a centurion
came to him, and made him this request: 6 Lord, said he,
1 have a servant at liome lying- ill of a palsy, m ith which
lie is grievously afflicted. 7 Jesus said to him, t will
come and heal him. 8 The centurion replied. Lord, I am
not worthy that you should come into my house ; but
say the word only and my servant shall be healed. 9
For although I am under the authority oj' another ; yet
as I have soldiers under me, when I say to one, Go, he
goes; to another. Come, he comes; to my servant, Do
this, he does it. 10 The which when Jesus heard, he

V. 5. Luke vii. 1.

V. 8. Luke XV. 19,21.

ncr, that the Jews might have no
manner of pretence for accusing him
of seeking his own glory, Matth. xii.
16. He was besides unwillins; to raise
the envy of the Jews, which hatli
already been the cause of his leaving
Judea, Maik ii. 39, and to gain too
much the favour and esteem of the
people, till he had fully instructed
them in the nature of his kingdom,
lest he should ])rove the occasion of
some sedition among them. See what
hap])ened John vi. 15,com[)are Mattii.
i.x.30, Mark v. 43. He chose some-
times to act otherwise, undoubtedly
for very good reasons, Mark v. 19.
Luke viii. 39.

To the Priest.'] To him tiiat was
appointed to examine and enquire in-
to l!ie nature of the leprosy, and to
prc;crib(" what was proper for the cure
of it. Tills was done by him without
the city, because no leper was allowed
to go within liie gates of tiie city.
Lev. xiii. 2, xiv. 3.

Prtsent the offering.] For an ac-
count of the ceremonies used at the
cleansing of a leper, and of the gifts
he was to oiler. See Lev. xiv.

That it may serve as an evidence
to them.] Greek. Fur a testimony
unto them, \\z. to the Jews; and par-
ticularly to the priests and i'hari-
sces, who \vithslo(i(l the doctrine of
Christ. The meaning of tills pas-
sage is: That the sacrifice ollered by
the leper, may be a proof of tin-

reality of this miracle, and consc
quently of my divine mission. The
Jews were wont to say of leprosy,
that it was the finger of God, that is,
a distemper that was sent, and should
be cured by God alone. See 2 Kings
V. 3, 7. and compare Matth. xi. 5,
where the cure of the leprosj- is rank-
ed among the proofs of Jesus being
the Messiah. These words may also
be rendered thus : That it may be a
testimony against them. Comp. Mark
vi. 11, Luke ix. 5.

V. 5. A centurion.], A captain of
a hundred soldiers, in the Roman
troops.

Came to hint.] lie did not come
himself, but sent some of his friends,
the elders of the people, to tell Jesus
what is related here. See Luke vii.
6. In the Hebrew stjle a man is fre-
quently said to do what he only causes
or orders to be done. See for instance,
IMatth. XX. 20, compare with Mark x.
35, John xi. 3, Matth. xi. 2, 3.

V. 7. Said to him.'] i.e. Sent him
word.

V. 8. Replied.'] Sent liim back this
answer by his friends.

Into my house.] Greek, Under my
roof.

l^^ay the tcordonly.] i. e. You need
but \\ ill and command.

V. 9. A man under the authority.'}
Greek, That am a man under au-
Ihorily.

V. 10. In Israel itself.] This

ST. MATTHEW'S GOSPEL. 2O0

was surprised: and said to tlieiu that followed him- I
assure you, tliat in Israel itself, I have not found so on-at
faith. 11 Therefore I declare to you, that many shall
come from the East and from the West, and sit at t:il)lc, in
the kingdom of heaven, with Abraham, Isaac, and Jacol).
12 But the children of the kingdom shall he thrust i.uf intc.
the darkness which is without, Vhere shall he wc(j)iiio and
e-nashing- of teeth. 13 As for the centurion, .Iksi's said lo
him; go, according to your faith be it done to you; and liis
servant was healed at that very instant.

V. 5. Luke xiii. 28, 29. Gen. xxviii. 14. bai. ii. 2, 3. .xi. 10. xlii.6. xWx.
6. comp. with Acts xiii. 46, 47. M.il. i. 11. Matih. iii. 9. xix. 28, "JO. Acts x.
45. xi. 1, IS. xiv.27. xv. 14. xviii. 6. xxii.21. \\vi.2ri. \xviii. 28. Rom. \v.
9. Eph. iii. 6. V. 12. Matth. iii. 10, 11. x\i. 4X xxii. 13. xxiv. 51. xxv. .S(».
Luke xiii. 28, 30. Rom. ix. 4. 2 Peter ii. 17. Jude, v. 13. V. 13, Mark
ix. 23.

centurion was a heathen, but in all
probability a proselyte of one of those
that are termed in the Acts, fearing
God. See Luke vii. 5.

So great faith.'] Nothing can in-
deed give a greater idea of the cen-
turion's faith and reliance on Chri.-t's
power, tliau what he says, verse 9.
He looks upon our blessed Saviour as
the absolute disposer of diseases, who
can command and be obeyed by them,
as he was himself obeyed i)y his soldiers.

V. 11. From the' East, &c.] i. e.
From all parts of the earth ; compare
Luke xiii. 29. These words contain
a prophecy of the calling in of the
gentiles, which was at hand.

Shall sit at tabic] The glory and
happiness of lieaven are described
under the notion of a feast, or bun-
quet, Luke xxii. 18.— 30 Rev. ii. 7.
Isai. XX. 5, 6. &c. and the calling
in of the gentiles in particular, is
represented as a great feast, to
which they are invited by a king,
Matthew xxii. 21. Luke xiv. 16.
The meaning of this passage is.
That the gentiles shall obtain by
faith, all the goods and advantages,
that had been promised to the pa-
triarchs, Rom. iv. 16, 17. ix. 30, Ac.
Gal. iii. 7, S, 9, cS:c.

V. 12. The children of the king-
dom.], i. e. The Jews that were
born heirs of the kingdom, w ho had

a right to it by birth, by virtue of
promises, and covenant. See rh.ip.
XV. 26, 27. The son, or child of
death, is used in scripture, to sig-
nify a person appointed unto death.
See Psalm Ixxix. 2. John wii. 12.
Tlius, the son of gihcnna, or hell,
IMatthew xxiii. 15. Jesus Christ
expresses himself here in general
terms, because the greater number
of the Jews remained in uul)eiier,
and few of ihem embraced the go!pel,
Rom. ix. 29.

The darkness tehich is icithoul.]
Jesus Christ allude-; here to ihe cn—
(om the ancients had »f m.iking their
feasts in the night time. Thev ron>c-
queiitly that are uiiHorlhy of being
admitted to the fea^ts, are ra>l tnit
into darkness, tiiat is, delivered up
to the torments of hell.

Jf'etping.] The Greek word
(xXafO/xo<.) signifies al>o the cries
and bowlings that sometimes accom-
pany weeping, and the gnashing of
Itelh, that is added here, compleli-.
the description of rage and despair.
See Malth, xiii. 42.— 50. .Kcu vii. 54.

V. 13. Said to him.] Sent hint
word.

11 is servant icfls hraled.] In

several manuscripts, the following
words are inserted here, ./nrf Ihc
centurion returning to hi> houtt, found
that his servant had hem healed at

1)4

296

A NEAV VERSION OF

14 After tliis, Jksus being- come into Peter's house, found
his mother-in l:nv, lying on a bed, sick of a fever; 15 He
took her l>y the hand, and th(i fever having- left her, she
crot up, and served them. 16 In the evening- there Avere
brouniit to hijn many that were possessed Mith devils, out
of whom he cast the evil spirits Avith a word. He healed
likewise all that were sick; 17 That this saying- of the
prophet Isaiah might be accomplished, he took our infir-
mities, and bore our sicknesses.

18 Jesus perceiving- himself surrounded Avith a great crowd,
gave orders to pass over to the other side of the fake. 19 Then
a certain scribe coming up to him, said ; Master, I will follow
you wherever you go. 20 Jesus answered him ; The foxes

V. 14. Mark. i. 29. Luke iv. 38. V. 16. Mark i. 32. Luke iv. 40. V. 17.
Isaiah liii. 4. i Pet. "li. 24. V. 18. Mark i. 33. V. 19, Luke ix. 57.

that selfsame hour; but it is pro-
bable that these words have been
taken from Liike vii. 10. by ajipljin^
to the centurion what is there said of
the friend? he -ent.

Y. \-i. Into Ptier''s hoitse.'] Name-
ly, in that wliere he was wont to
retire at Capernaitm. See Mark i.
21,22. He was of Betlisaida, wliich
was at a little distance from Caper-
naum, John i. 45.

JJis 7tivther-in-'aw.'] His wife's
mother. See 1 Cor. ix. 5.

V. 15. Served them,} Waited upon
them at table. See Matth. iv. 11.

V- 17. JJe took our iiijirmilies.}
This propltecy of Isaiah liii. 4. re-
lates properly to the sins of men,
whereof diseases are the emblem
and consequence; for which reason
the original Hebrew words, that are
rendered itere our infirmities^ have,
by the Seventy, and St. Peter,
1 l^l)h. chap. ii. 24. been translated
by our sins. .St. Matthew applies
this proi)iiecy to our Saviour's curing
diseases, in imitation of the Jewisli
doctors, who were wont to prove
two dilVerent thin<;> by the tame
text of scripture, csi)ecially if they
had aTiv resemblance or connection
one with anoilier. See the note on
chap. ix. 3.

v. 18. To pass over to the other
side, &c.] In the country of the

Gergesenes, which was on the eastern
side of tile lake of Tiberias.

V. 20. Jesus answered him ,• The
foxes, lie] From this answer of
Jesus Christ, it appears, that the
scribe was willing to become his dis-
ciple with no other view, hut that
he might partake of the temporal
.ndvant;iges, which he expected to
find in following the Messiali.

The Son of Man.'] Tiiis name is
borrowed from the prophets, Dan.
vii. 13. Psalm viii. 5. and is that
which Jesus Christ commonly gives
himself: as he was called so by
none but himself, it is ])lain, tliat
he chose this title out of humility,
as having some relation to his mer.n
and huml)lc ajipearance in tiiis world.
.Son of Man, in tlie propiiets Ezekiel,
Daniel, and Zechariah, doth not so
much denote the human nature, as
the frailty and weakness of man,
and in tliis sense undoubtedly is
this expression used, Psalm viii. 6.
and xlix. 2. Jesus Clirist takes care
indeed (o lay a stress upon it, when
he would make his power and au-
thority known, Matthew ix. 6. xiii.
26, &c. Hut he ceriainly made use
of it for this end, that he might
rectify the mistaken notions they
had framed of the nature of his
kingdom, and to give them to under-
stand, that the way he was to enter

ST. MATTHEW'S GOSPEL.

•291

have holes, and the birds of the air have nests ; hut the Son
of Man has not Avhere to lay his head. 21 Another of his
disciples said to him ; Lord, g'ive iiic leave to i;o and l)ury
my father, before I follow yon. 22 But Jesus replied , Fol-
low me, and let the dead bury their dead.

23 Upon this he went into the burk, accompanied with his
disciples. 24 And on a sudden so t>reat a storm arose at .sea,
that the vessel was covered with the Maves. IJut Jksis jiim-
self was asleep. 25 Then his disciples cominij- to him, wakt;d
him, and said ; Lord, save us, we are perishiui^-. 2() Ji;sus
answered: Why are you afraid, O ye distrustful min '.' Ami
rising- up he rebuked the winds, and the sea; and there
was a great calm. 27 At which every one was amazed : what
is this man, said they, that even the winds and the s^-'a obey
him !

28 When he was arrived on the other side, in the country ol
the Geroesenes, tM o possessed persons, which came out from
amono' the tombs, and were so exceeding fierce, that no man
durst'pass that Avay, 21) Met him, and cried out; >Miat have
we to do with you, Jesus, Son of God? Are you come here

V 21 Lukeix.59. V. 22. Luke ix. 60. r>ev.xxi. 10, 1 1. Numb. vi. 6, 7.
V ^3 Mark iv. 35. Luke viii. 22. V. 27. Luke viii. 25. Psalm Ixv.H.

lxxx~ix. 10. V. 28. Mark v. 1. Luke viii. 26. V. 29. 2 Pet. ii. 4.

Jude v'er. 6. Luke viii. 31. comp. with Rev. xx. I.

into glory, was through suflerings and
the cross.

V. 21. Another of his disciples.^
One of the twelve, or one of his fol-
lowers in general. Sec v. 1.

Give me leave to go and bury my
father.'] This answer suppose, that
Jesus Christ had ordered him to fol-
low him. See Luke ix. 39. It is
uncertain whether this disciple's fa-
ther was just dead ; it is more pro-
bable that he being very old, his son
desired leave to stay with him till his
death. See 1 Kings xix. 20.

V. 22. Let the rfcarf.] i. e. Those
that are spiritually dead, that are
dead in sins and trespasses, i:phes.

'''Bury their dead.] i. e M'"J
earthly things, Luke ix. 60, 61, b4.

v. 24. Ok a sudden.] Cir. Be-
hold, TO ML

V ''S. Gergesencs.] bt. iMariv
saysU was the country of the (iada-
renes, v. 1- So doth also St. Luke
viii. 26. Gadara and Gergcza were

two neighbouring cities on the ea>i(ern
side of the lake of Gennesarelli, b«--
yond Jordan. See Jo-ephus of the

Jews 1- ii- f- 2<1- '• '•'• "^- 2-

Ttvo possisicd persons.] St. Luke
and St. .Mark speak but of one, either
because there wa-one tiercer than the
other, that called himself Legion ; or,
because he distinguished himself by
oflering to follow Jesus, for which
reasons the two Evangelists, St. Mark
and St. Luke take notice only of tlii*
one. See Murk v. 2. Luke viii.VT,

That came out from th* tombs.]
The Jewish sepulchres were /^rvtloi
wherein people could shelter nml
dwell. .

V. 29. ff'hat have tee to do tciin
you.f] This i^ a Hebrew phra.e,
which signifies, ff'hy do you eourern
yourself about ui / 2 Snm. xvi. 16.
John ii. 4. H'hy do you u$ Kfong /
IVhat dilftrence hare Ke had toge-
ther .' f'yhat injury have we done
you? Thu= 2 Cliron. ixxv. «!•

298

A NEW VERSION OF

to torment us before the time ? 30 Now there was at some
distance from them, a great herd of swine feeding : 31 And
the devils intreated him saying-; If you cast iis out, permit us
to enter into the lierd of swine. 32' Jesus said to them ; Go.
The devils therefore, coming- out of the possessed, went into
tlie herd of swine, and immediately all the swine were seen to
run headlong- down a precipice into the sea, and perished in
the waters. 33 Then the keepers ran away, and coming- into
the citv, related all, and what had happened to the possessed.
34 Whereupon the Avliole city went out to meet Jesus, and
M'hen they saw him, they desired him to depart out of their
country.

JopI iii. 4. See the note on Mark
V. 7.

Son of God.l Sec the note on
Mattli. iv. 3.

Tu torment us before the time.']
They were afraid of being sent into
tlie abyss, or deep, Luke viii. 31.
where tlie devils are confined till the
day of judgment. 2 Pet. ii. 4. Jude
ver. 6. These fancied they ought
longer to enjoy the liberty that had
been allowed them of tormenting
mankind.

V. 3C». ^t some distance from them.']
There is literally in the original, a
great way from them. But by com-
paring Mark v. 11. and Luke viii. 32.
with St. Matthew it will be found,
that the true meaning of the word
I /xaji^av) is that wliich we have given
here. The Latin translator hath ren-
dered it, not far from them.

A great herd of swine.'] St. Mark
says, there w ere about ttco thousand :
which will not seem strange, if it be
considered, that the generality of the

inhabitants of that country were hea-
thens. Gadara is ranked by Josephus
among the cities that lived according
to the Greek customs and manners,
which is the reason why it was taken
oil' from the dominions of Archelaus,
and annexed to the province of Syria,
Joseph. Ant. Jud. 1. xvii. 13. We
learn from the same author, that the
Gadarenes and Gergesenes were for
the most part heathens, though there
were Jews in their cities. Joseph, de
Bello Jud. 1. ii. c. 20.

V. 33. Into the citi/.] In Ger-
gesa, otherwise called Gereza, or else
in Gadara.

V. 34. Whereupon the whole city.]
Gr. And behold the whole city.

They desired him, &c.] This they
did out of dread, for so extraordinary
a person ; or jjcrhaps, they were
afraid of suftering more losses. See
Luke viii. 37. comp. 1 Kings xvii. 18.
Job xxii. 17. See also the note on
Mark v. 17.

ST. MATTHEW'S GOSPEL.

CHAP. IX.

The paralytic cured, 1-— 8. CuUhuj of St. Matthew.
Jesus eats with publicans, 9 — 13. His disriplrs fast
not; and tchy, 14 — 17. A icoman with an issue (f
blood healed, '20—22. Jairus's damjhter raised from the
dead, 23—26. Tivo blind men restored to their sijfhtj
27—31. Of one dumb and possessed, 32, 3:3. ^ Ji/as-
phemif of the Pharisees, 34. Jesus preaches in (Halilee.
The lost sheep. The harvest, 35—38.

1 Jesus ffoing again into the bark, crossed over the lake
and came iSto his o^;n city. 2 They brought to him tln-rc a
paralytic, lying on a bed, and Jesus perceivnig their taith,
said to the paralytic; Son, be of good courage, your sms are
foroiven. 3 Upon which, some scribes that were present,
said within themselves ; This man blasphemes. 4 But Jesus
knowing their thoughts. Why, says he to then., do you tlui»k
ill of me in your hearts? 5 For which is eitsiest lo say,

V. i. Mark ii. 1. Matth. iv. 13. V. 2. Luke v. \^. Dent, xx^iii
15, 22, 27. Johnv. U. iv. 2. 1 Cor. xi. 30. James v. \o. V. 3. I^a.ah
xlii. 25. xliv. 22. Job xiv, 4.

v. 1. Into his own city.'] i. e. Info
Caperuaum, to which he removed
from Nazareth. See MaUhew iv. 13.

Mark ii. 1. t rri •

V. 2. Perceiving their faith.] This
remark is made by the Evangelist,
upon occasion of what the persons
that carried this man sick of the
palsy did, when not being able,
by reason of the crowd, to bring
him into the room where Jesus was,
they let him down through the roof;
which was a plain demonstration
of the full reliance they had on
our blessed Saviour's power and
goodness. See Mark ii. 4, 5. Luke

V. 19, 20. , . T The

Your sins are forgiven.} i"i^

Jews were persuaded that diseases,
especially such as were grievous,
were sent for the punishment ot
some sin. Though they carried this
matter too far (See John ix. J-
it is notwithstanding certain that
human calamities are often no more
than the just punishment of men ^

iniquities. See Deut. wmii. 21.
1 Cor. xi. 30. John v. 11. Jamc.
V. 15. 1 John V. 16. This i> the
reason why Jesus Chri>t >aid lo
the man sick of the palsy, when
he healed him, Vour sins be for-
given you, compare Isai. x\xm. 24.
and observe that what is in Mark
iv. 12. and their sins should br for-
given them, is thu> expressed Matlh.
xiii. 15. and I should heal them.

V 3. Upon trhich some icribes
that' were present.] Gr. And behold
some of th< scribes.

Blasphemes.] This wor.l denole*
in general, any impious word or rx-
l,r.-s>ion whatsoever. Jcmis I hn.l
would have actually reiulcrrd h.mM If
guilty of impiety, had he been no
more than a mere man. This w.is
the opinion of the f'"'-;'''"^' «•?".:)[-
knowledge that none but God haih
authority to forgive sins. Luke v.

V. 5. FK/iiV/i is casiiil.] The
meaninc of Jesu. Christ here, i-.

300

A NEW VERSION OF

Your sins are forgiven; or to say. Rise up and walk'? (>
HoAvevcr, to let you see that the Son of" Man has power to
fori^ive sins on earth; Rise, says he then to tlje paralytic,
take up your bed and go home. 7 Immediately the para-
lytic arose, and went home. 8 And the people having- seen
vhat vas done, Avere filled with admiration, and glorified
God for having given such power to men.

J) After this, Jesus departing- from thence, saw a man,
named Matthew, sitting at the tax-office; and he said to
him. Follow me, Upon which, he rose up and followed
him. 10 And as Jesus was sitting at table in the house oj'
Mafthew, several publicans and persons of a corrupt life,
came and sat down with him and his disciples. II The
Pharisees seeing- this, said to his disciples, why does your
Master eat with publicans and sinners'? 12 But Jesus over-
bearing them, answered : Not those that are in health, but

V. 9. Mark. ii. 13, 14. Luke v. 27. 28. V. 11. Matth. xi. 19. Luke
V. 30. XV. 2. John iv. 9. Acts x. 28. 1 Cor. v. II. 2 John v. 10. Gen.
xliii. 32. Daniel i. 8.

That since he iiad the power of
curing diseases, he must consequently
have at (he same time, and for the
very same reason, the power of for-
giving sins, that were the cause of
them.

V. 8. Filled icith admiration.'] This
amazement was attended with fear.
Several Greek copies as also some an-
cient versions read, Thej were seized
Kith fear. See Luke v. 26. and the
note on INlalth, viii. 34.

Glorified God.] lilessed God, See
Matth. v. ifi. What was to the scribes
an occasion of bla?pheniiiig, proved
to the people an incitement to bless
God.

Fur having given such power to
wicn.] i. e. To a man, or to men
in (he person of Jesus Christ. Com-
pare Mark ii. 12. Luke v. 26.
They blessed God for his having
sent among them a person, that
had the j)ouer of curing iiieir dis-
eases, and forgiving their ollences.
comp. Luke i. 68, <!vr. Tliis meaning
may also l»e put u|)on these words;
They glorified God, because he had
granted unto men (he power and pri-
vilege both of forgiving sins, and of
healing diseases.

V. 9. Mallhiic.'] lie is by St.
Mark and St. Luke called Levi. See

also Matth. x. 3. He went under
both names.

The tax-ojjice.] Which was a
place near the lake and harbour,
Mark ii. 13, 14. There were toll-
booths on the great roads, as also, on
the lakes and rivers.

V, 10. In the house of Matthew.]
We have added these words (of
Matthew) by way of supplement.
See Mark ii. 15. and Luke v. 29.

Persons of a corrupt life.] Gr.
sinners. Tliis is the name the Jews
were wont to give the publicans, and
those that conversed with them. The
former they looked upon as infidels
and heatiiens, which are in scripture
styled sinners. See Matth. xxvi. 45.
Mark xiv. 41. Luke xxiv. 7, &c.
Tiiey also tiiought tiiat they would
have defiled tliem^elves, had they
eaten witli them. See tiie note on
Mark ii. 16.

Came and sat down.] Gr. Behold
many, &lc.

V. 12. Not those, &c.] This is a
severe reflection on the presumption
of the Pharisees, who were pulled up
with a vain self-conceit of their own
righteousness. They were just and
holy in their own eyes. It is to be
noted, ihat this is a proverbial ex-
pression, which hath been known to

ST. MATTHEW'S GOSPEL.

801

those that are sick, have need of a physician : 13 Go there-
fore and learn the meaning' of this saying-, I uill have niircy
and not sacrifice; for I am not come to call the righteous,
but sinners to repentance.

14 Then the disciples of John the Baptist citme to Jesus,
and said to him, What is the veason that since we and the
Pharisees fast often, your disciples fast not at all? I') Jf.sus
made answer; Can the marriage-g-uests moiiru whilst the
bridegroom is with them'? ])ut the time will come mIh n the
bridegroom shall be taken from them, and then they shall fast.
16 No man puts a piece of new cloth into an old garment, be-
cause the piece wiiich is added would tear off part of the

V. 13. Matth. xii. 7. IIoscavi.G. Micah vi. 6, 7, 8. Ikcles. xxtv.
1,2,3. 1 Samuel XV. 22. Proverbs xxi. 3. Ibaialii. 11. Mark ii. 17.
Luke V. 32. xv. 7, 10,29. xix. 10. 1 Timothy i. 15. V. 11. Mark ii. I«.
Luke V. 33. xviii. 12. Mattli. vi. 16. xi. 19. V. 15. Acls x. 30. xiii. 2, 3.
xiv. 22. 1 Cor. vii. 5.

V. 15. The marriage-guesti.] The
original Greek words si<rnify, the
children of the bride-chamber. This
is a Hebrew phrase, Uied to denote
the friends of the bride«jroom, that
were %vont to provide whatever was
proper and necessary during the iiiar-
riase festival. See John iii. 2fl.
Pialm xlv. 10. Je>us Ihrist repre-
sents himself here under the idea of
a bridegroom. St. John had de-
scribed him under that name, John
iii. 29. compare Matthew xxv. 6.

The time will come—] Our ble«»ed
Saviour speaks here of his death and
sutVerings, and forotelU all the atflic-
tions that were after it to happen to
his disciples. This he hath expre>.ed
in a figurative manner, t/ity shall
fast.

V. 16. No man puts, ^c.J The
meaning of this comparison, as well
as of the following one, is, that wc
must observe in every respect, the
rules of prudence; adapt our aitiont
to times, places, and person^; and
not lay on raw and new disciples
laws, the observance whereof is not
suitable to their state.

Of neio cloth.] The firrek word
(paxsj a7»a<p«) signilies undrrsteil
doth, that liath not vet been fulled ;
which i> a ju^t reproenlaiion of per-
sons, tliat'have not yd been trained
up and instructed.

some heathen philosophers, that have
made use of it in return to such like
reproaches.

V. 13. / trill have mercy, and not
sacrifice.] i. e. / Kill rather have
mercy than sacrifice ; accordingly the
Seventy have thus rendered the words
in Hosea vi. 6. and the prophet ex-
plains his own meaning afterwards,
when after these words, / will have
mercy, and not sacrifice; he alters
the turn of the expression, and adds,
and the knowledge of God more than
burnt-offerings. The meaning of Je-
sus Christ here, is, that a work of
mercy, such as the conversion of sin-
ners, is preferable to all sacrifices.
See the like expressions, Matth. x. 20.
John vii. See also this phrase ex-
plained, Matth. xxiii. 23.

J am not come to call, &c.] This is
an ironical reflection on the Phari-
sees. I came not to save such right-
eous persons as you are, &e.

V. 14. We—fust often.] As John
the Baptist preached repentance, he
not only lived on coarse diet, but also
fasted often, and trained up his dis-
ciples thereto. Sec ch. xi. 18. Luke
v. 33. concerning the fasting of the
Pharisees, see the note on chapter
vi. 16.

Your disciples fast not.] i. e- '^»
not fast often, or are not used to fast.
See a like expression, Mark xiv. 12.
and XV. 16.

302

A NEW VERSION OF

jrarinent, and by tliat means it would become still more torn.
17 Neither do men put new wine into old vessels, otherwise
the vessels happenino- to burst, the wine is spilt, and the ves-
sels are lost; but they put new wine into new vessels, and
both are preserved.

18 As he was discoursing in this manner, the ruler of the
si/ufif/of/ue came to him, and throwing- himself at his feet,
said to hin), My daughter is just now dead, but come and lay
your hand upon her, and she shall live. 19 Jesus rose up
and followed him, together with his disciples.

20 In the mean time, a woman, who had been troubled with
a bloody flux twelve years, came behind him, and touched
the hem of his garment. 21 For she said to herself, if 1 do
but touch his garment, I shall be healed. 22 But Jesus
turned about, and looking upon her, said, daughter, be of
good courage, your faith hath cured you. And the woman
was healed from that very moment.

V. 18. Markv. 22, 23. Luke viii.41, 42,

The piece which is added.'] Gv.
The filling np. Tliis whole passage
in the original is ambiguous; and
may signify, cither that a piece of
new cloth rends the old garment to
which it is sewed ; or else, that he
that hath put it, tears it out again
when he observes how ugly it looks.
Wiiich way soever you take it, it
makes no alteration in the sense.

V. 17. Old vessels.—] Gr. in old
skins, that is, in vessels made with
goat skins, wherein they formerly put
wine, in order to convey it from one
place to another on mules or horses.
This comparison hath the same sense
as the foregoing.

V. 18. The ruler of the st/nagogue.]
Or, one of the rulers. There is only
in the Greek, the ruler or prince. It
was Jairns, ruler of the synagogue
at Capernaum, Luke viii. 41. There
were in every famous syn.jgogue,
several doctors, that were named
the rulers, or princes of it. See
Mark V. 22. Acts xiii. 15. and above
them all a president, such as Jairus
seems to have been in that of Caper-
naum.

Mij daughter is just note dead.]
His meaning is, lh;U he had left her
at the agonies of death, so that she

must be dead by that time. See
Mark v. 23. Luke vi. 41. and 49.

Come and lay your hand upon her.]
This was an ancient ceremony, prac-
tised by the prophets, which they
joined with the prayers they made
for any person. See Numbers xxvii.
18. 2 Kings v. 11. Matthew xix.
13, &c. Jairus desires Jesus Christ
to come and pray for his daughter,
not doubting but that, as he was
a great prophet, Ciod would hear his
requests. See and compare Genesis
XX. 7.

V. 20. In the mean time a tuoman.]
Gr. And behold a woman.].

The hem.] This is t!ic most com-
mon acceptation of the original word
(n^xaTrE^a.) The Seventy have by
it rendered a Hebrew word of an. un-
certain signification. Numb. xv. 38.
whicli some of our versions iiave
translated n fillet, and others n fringe.
What the llvangelist would here ob-
serve, is only, that this woman toucli-
eil the hem of Jesus Christ's garment,
as la manifest from the next verse and
from Mark v. 27, 28.

V. 22. lie of good courage.] The
woman was struck with fear, when
Jesus Christ turned about, and looked
uj)on her, Mark v. .33. Luke viii. 47.

ST. MATTHEW'S GOSPEL. 303

23 When Jesus was come into the house of the ruler of
the synac/ogne, antl saw the players on the flute, and a rom-
pany of people making a great noise, 24 He said to tlicm,
Withdraw; for the young' woman is not dead, hut asleep.
And they derided him. 25 When therefore the company
were put out oj the room, he went in, and taking her by the
hand, she rose up. 26 And the fame thereof was spreail
over all the country.

27 Afterwards as Jesus was going from that place, two
blind men followed him, crying out; Son of I)itvi<l, have
pity on us. 2S And when he was (Mitored into t\\v houwc,
the blind men came to him ; and Jrsus said to them ; Do
you believe that this is in my uower? They answered,
Yes, Lord. 29 Then he touched their eyes, saying \o
them, According to your faith, be it done to you. 30 And
their eyes Avere opened. But Jesus strictly charged them,
saying ; Be sure you let no man know it. 31 However
when they were gone, they spread his fame through all the
country.

32 As they were going away, a man that was dumb, :md
possessed with the devil,"was brought to him. 33 The dcvd
being cast out, the dumb man spoke, and all the people
filled with admiration, said; Never was the like st-en m
Israel. 34 But the Pharisees said ; He casts out devds by
the help of the prince of the devils.

V.27. Matth. xii. 23. John vii. 31. V. 32. Luke xi. 14. V. 33.

Matth.xii.22,23. V.34. MaUli. xii. 24. Mark ni. 22. I.ukc... lo.

She was afraid of having olTended V. 24. mihdrau:, for, &c.] As

him by touching his garment pri- they were hunent.ng over a d.-ad pcr-

vately:Lul themore becluse she was son, Chri.t bids then, vv., draw or

unclean, according to the law, Le^Mt. the reason which he a«i'>' '><;'''' ^

XV. 25. See the note on Mark v. 33. v:as only asleep; .. e that lu r dca h

Hath cured you.-] This is the mean- was going to be a very short >h . p.

ino- of the original Greek word, both CompareJolinxi.il.
Kancl eheKre. See Mark iv. 56. V. 27. Oi//«, o-if Greek, Cr^

,1 • i\ <ir^ inland saijiug. Son uj I'aria. im>

"^"v' 23 rt 'players on the flute] isSne of tli!^ nlimcs that were .hen by

l.Ias'tt nirto^n'Long the j4s to theJc.s ascribe to the ^o ;h

have musical instruments at their fn- Matth. xii. 23, ii.c. bee tne

nerals, whereon were played mourn- M.mh .. 1 ^^^^ ^^^^

twelve years old. ., , • " i ,o„ riis.-d the danshler of

Jereni. ix. 17.

304

A NEW VERSION OF

35 Now Jesus went through all the cities and villages,
teaching in their synagogues, preaching the gospel of the
kingdom o/' God, and healing- all sorts of diseases and infir-
mities among the people. 3f) And having cast his eyes on
the multitude, which foUmced him, he had compassion on
them, because they were faint, and dispersed like sheep
without a sheplierd. 37 Then he said to his disciples: The
harvest indeed is great, but the labourers are few . 38 Pray
therefore the Lord of the harvest, that he would send labour-
ers into the harvest.

V. 35. Mark vi. 6. Luke xiii. 22. Mattli. iv. 23. Daniel ii. 44. V. 36.
Mark vi. 34. Numb, xxvii. 17. Matth. v. 6. 1 Kings xxii. 17. Jerein. 1. 6.
Ezek. xxxiv. 2. Zecii. x. 2. V. 37. Luke x. 2. John iv. 35. Acts xvi.

9, 10. xviii. 10. 2 Thess. iii. 1. V. 38. Luke vi. 12, 13.

man that liad a bloody issue, restored
two blind men to their sight, and
cured a dumb man, j)ossessed with a
devil, and all this in Capernaum.

V. 35. Infirmities.'] See the note
on Matthew iv. 23.

Y. 36. Faint.'] The Greek word
(IxAeXi'hae'voi) denotes here a kind of
faintness, the weakness that is caused
by hunger and weariness. See Matth.
XV. 32. Hob. xii. 32. There are not-
witlistanding, several Greek manu-
scripts, wiiich read, as doth also the
Vulgate, weary, fatigued. These mul-
titudes came not only from several
parts of Galilee, but also from Judea,
and Idumjra, from beyond Jordan,
and the borders of Tyre and Sidon.
See Mark iii. 7, 8.

Dispersed.'] We mpy easily repre-
sent to ourselves tlie condition these
multitudes were in, by fancying a

company of people so weary, as to be
obliged to lie down all about, like a
flock of sheep, dispersed in the fields,
because they were unwilling to leave
Jesus, though they were hardly able
to follow him.

Like sheep, &c.] These words con-
vey the idea which we have just now
expressed; to which may be added,
that this phrase is used in scripture to
denote a most deplorable state, Numb,
xxvii. 17. Zech. x. 2, &c.

V. 37. The harvest is great, &c.]
The multitude that followed Jesus,
and that expressed, so earnest a desire
of receiving his instructions, gives
him an occasion of making this re-
flection. He compares Judea and
the neighbouring countries to fields
covered with ripe corn, where no-
thing was wanted but reapers. Com-
pare John iv. 35.

ST. MATTHEW'S GOSPEL.

306

CHAP. X.

Names, viimon, power of the apostles, I — 8. ^^ut tn provide
ant) tliiuf), 9 — U. Punishment of unbelievers, 12 — 15.
Prudence and simplicit)/, IG. Persecutions foretold, 17^
23. Motives to patience and trust, 2A — 33. Jesus brings
war into the icorld, 34 — 3fi. To love him above all thiu(/s ;
to hear his cross, 37, 38. To lose ojie's life in ordt-r to save
it, 29. Reward of him that receives the disciples o/' Jesus
Christ, 40—42.

1 Jesus having called to him his twelve disciples, gave
them power to cast out unclean spirits, and to lical all sorts
of diseases and infirmities.

2. Now the names of the twelve Apostles are these. 'Jlie
first is Simon, called Peter; then Andrew his bnitlier; James

V. 1. Mark iii. 13,&c. vi. 7. Liik(^ vi. l.'J. ix. 1. V. 2. Act-s i. 13.

V. 1. Having called,] Or, Caused
to come near him.

His twelue disciples.'] It appears
from these words of St. Matthew,
that Jesus had already chosen from
among his disciples, those whom he
afterwards honoured with the name
of Apostles, Mark iii. It. Luke vi.
13. This number twelve, seems to
have a relation to the twelve patri-
archs, and the twelve tribes of Israel,
Matth. xix. 28. Luke xxii. 30. Rev.
xxi. 12, 14. See also Exodus xxiv. 4.
Dent. i. 23. Josh. iii. 12.

Unclean spirits.] As the Jews
were persuaded that God suffered evil
spirits to inflict several diseases on
mankind ; they distinguished these
diseases into such as rendered men un-
clean, and those that did not. Thus
the woman mentioned Luke xiii. 11.
which had a spirit of infirmity that
kept her bowed together, had uoi an
unclean spirit, because her distemper
was not defiling ,• whereas those that
were afflicted with polluting distem-
pers, were, in their opinion, possessed
with unclean spirits. Now, ai no-
thing was reckoned more defiling than
sepulchres, the persons possessed with
devils, that dwelt therein, were, ac-
cording to them, tormented with wn-
clean spirits. It is also observable,

that those lying spirits, which in-
spired the fal-e prophets, are named
ill scripture, unclean spirits, Zerh.
xiii. 2. Revelations xvi. 13, 14. com-
pare Luke iv. 33. because, in all
propabiiity, those prophels went into
sepulchres to endeavour to get there
some inspiration; they wtre a kind
of necromancers. For ever since the
captivity, the Jews were very much
addicted to magic.

Infirmities.] Sec the note on
iv. 23.

V. 2. Apostles.] This name, which
signifies sent, was by Jesu- thrist
given to twelve of his disciples, Luke
vi. 13. and St. Mark assigns the rea-
son of it, becau-e Jesus Christ sent
them to preach, Mark iii. 14. Our
blessed Saviour set apart these twelve,
whom he called when he fir>t en-
tered on his pul)lic miiii>lry. that
they bring fully satisfied and con-
vinced of the truth of hi> doctrine,
and miracles of his rcsurrertlon and
ascension into heaven, might bear
witness lo the certainly of them.—
See Acts i. 21, 22.

Peter.] Jesus Christ gave him
this name, when he came to him for
the first time, with John hi- bn.ihcr.
Sec John i. 42.

306

A xNEW VERSION OF

son of Zebeilte, and John liis brother; 3 Philip and Bartho-
lomew; Thomas, and Matthew the publican ; James, son of
AIj)liLUs, and Lebbeiis, sirnamed Thaddeus ; 4 Simon the
Can.ianite, and Judas Iscariot, who Mas the person that
])etrayed Jesus.

5 These are the twelve, whom Jesus sent forth after he had
o iven them the Jo Noirivej instructions ; Go not to the gentiles,
nor enter into «;/i/ city of the Samaritans; 6 but go rather to

V. 6. Matthew ix. 36. xv
xiii. 16. Romans XV. 8.
l-aiah liii. 6. 1 Peter ii. 25.

.24. xxii. 1. John i. II. Acts iii. 26, 26.
Luke i. 54, 55. Ezekiel xxxiv. 4, 5, 16, 23.

Jeremiah 1. 6, 17. Zech. xi, 17.

V. 3. James son of Alpheus.'\
Who is also called the Less, Mark xv.
40. either because he was younger,
or of a lesser stature than the other
of tlie same name ; he is likewise
named vnr LonVs brother, Calatians
i. 19. Tills was the author of the
sjeneral epistle of St. James, which is
extant among the books of the New
TcstaiiKMit.

Lehbeus sirnamed Thaddeus.^ As
is otherwise called Jude, Luke vi.
16. and wrote the epistle which goes
under his name.

V. 4. Simon the Cnnaanite,^ As
St. Luke st\les this apostle Simon
Zelotcs, and the Hebrew word cana,
signifies (o be zealously ajj'erled, it is
very probable that th<' sirname of
Canaanite signifies no more than a
ztalot. See Luke vi. 15.

Iscariot.'] The origin of this sir-
name is unknown ; and commenta-
tors are very much divided in their
opinions ai)oiit it. Tiie most inge-
nious, as well as the most ijrobable Is,
that whicii supposes, tliat this name
was given Judas after his death, and
that it is derived from the word i^^cara,
that signifies slraiigling.

V. 5. Go not to the f^entiles.'} (ir.
Go not in the tcay of the gtnUlcs, i. e.
into the way that leads to \W gentiles.
The reason why Jesus Christ gave
liis di-eiples this prohibition, was,
(hat he might not give any offence
to the Jews. For as they were ])<>r-
Miaded that the ]\Iessiah was to come
only for them, they would have
iinagined that Jesus was not the Mes-
liyh, had he preached the go'pel lo

the gentiles. It was besides expedient
he should maintain the privileges of
that nation. They were the children
of the kingdom. Matthew viii. 12.
compare Acts xiii. 46. This prohibi-
tion was afterwards taken off, Matth.
xxviii. 19.

]Sor enter into any city of the Sa-
maritans.'] They were not properly
forbid going into them, see Luke ix.
32. John iv. 4, 5. but preaching the
gospel there. The Jews entertained
no better opinion of the Samaritans
(though they were not idolaters) than
they did of the heathens ; nay, those
two nations had such an extreme
aversion the one for the other, that
the Samaritans were much more odious
to the Jews than the heathens them-
selves. John iv. 9, viii. 48.

V . 6. To the lost sheep of the
house of Jsrael.] i. e. To the Jews.
As they were God's chosen people,
to whom (he Messiah had been pro-
mised, and out of w hom he was to be
born. Roil), ix. 4, 5. God was pleased
that they should first be honoured
with the preaching of the gospel, and
that Jesus Christ should converse
with them during the whole time of
his ministry, as did also his disciples
before liis ascension into heaven.
See Matthew xv. 24. Romans xv. 8.
Luke i. 54, 55.

Lost.] Or, Strayed. Jesus Christ
compares the Jews to wandering
sheep, which a shepherd goes and
looks for. Compare Luke xv. 4. and
Matlh. ix. 36. Jeremiah 1. 6. Isaiah
liii. 6. P?nlm cxix. 170.

ST. MATTHEW'S GOSPEL. 307

the lost sheep of the house of Israel. 7 Preach jr/tereivr
you go, that the kingdom of heaven is at hand. 8 Heal the
sick ; cure the lejirous ; raise the dead ; cast out devils ;
freely you have received, freely impart.

9 Provide neither gokl nor silver, nor money in your
girdles ; 10 Nor bag for the journey, nor two coats, nor shoes,
nor staff. For the labourer is worthy of his sustenance. 11
Into what city or town soever you enter, inquire who is
worthy to entertain you, and stay with him till you ^o from
that place.

12 When you enter into a house, salute it; 13 If the house
be worthy, let your peace rest upon it ; but if it be not worthy,
let your peace return to you. 14 When any one will not receive
you, nor hearken to your instructions, as you go out of that

V. 7. Lukeix. 2. x. 9. Matth. iii. 2. iv. 17. Dan. ix. 25. Mai. iii. 1.
V. 8. Matth. xi. 5. Acts \x. 33, 34, 35. 1 Cor. ix. 12, 15, IS. 2 Cor. xi.9, 12.
xii. 13, 14. V. 9. Mark vi. 8. Luke ix. 3. xxii. 35. V. 10.

Luke X, 7, 8. 1 Cor, ix. 7, 11, 14. 1 Tim. v. 18. Dent. xxiv. 14, 15. Lpv.
xix. 13. Tob, iv. 14. V. 13. Isaiah Iv. 11. P?a\in xxxv. 13. V. 14.

Mark vi. 11. Luke ix. 3. x. 10, 11. Acts xviii. 6. xx. 26. compared with
xiii. 50, 51.

V. 7. Wherever you go."] Gr.
Going, or be gone.

The kingdom of heaven.'] See the
note on iMatth. iii. 2.

V. 8. Cure the leprous.'] Or,
Cleanse the lepers. See the note on
Matth. viii. 2.

Freely impart.] This doth not
exclude food, and other things neces-
sary for their subsistence, which the
Apostles were allowed to take of those
whom they taught. Only they could
not sell the gifts of God, because
they were not their own, and that
thev were not the dispensers of them,
1 Cor. iv. 1.

V. 9. Provide.] The Gr. word
(^>(lna-n^i) which signifies to possess,
signifies also to get, to furnish one's
self with a thing. This last is the
meaning of it here.

In your girdles.] i. e. in your
purses, as St. Luke hath it, ch. x. 4.
The ancients were used to carry their
money in purses, hanging to their
girdles.

V. 16. Nor shoes.] That is, no
other shoes but what you have
on. This is explained by Mark
vi. 8.

Nor staff.] i. e. No other stalT be-
sides that wliich you have, .Mark vi. 9.
Luke ix. 3. .Jesus Christ's design in
giving his disciples these directions,
was to teach tiiein, even in their first
journey that they ought to trust to
providence, and that provided they
did their duty, they should want no-
thing. But it mu>t be ob-.crved, ihal
this injunction relates only to the tir>t
mission of the Apostles, for it was af-
terwards repealed, Luke xxii. 35.

V. 12. Into a house.] The house
is iiere put for the family.

.Salute it.] The form of (he salu-
tation is thus expressed by St. Luke
X. 5. Peace be to this house.

V. 13. Jiesl upon it.] Gr. Come
upon it.

Return to you.] i. e. They shall re-
ceive no advantage by it. For the
meaning of this expression, sec Isaiah
Iv. II. Psalm XXXV. 13.

V. 14. Shake off the dunt of your
feet.] This action shews that that
city was to be looked upon by them
as a heathen city : Tor the Jews fan-
cied, (hat the du>t of heathen lands
was polluting. See Luke x. 1 1 . comp.
Matth. xviii. 17.

308

A NEW VERSION OF

house or city, shako oft' the dust of your feet. 15 Assuredly
1 tell you, Sodom and Gomorrah shall be treated with less
riifour in the day of judg^ment than that city.

1() 1 send you as sheep among- wolves, be ye therefore wise
as soqients, and harmless as doves. 17 And take care of these
men, for they will deliver you to their tribunals, and cause you
to be scourged in their synagogues. 18 You shall be brought
before governors and kings for my sake, to the end ye may
bear witness of me before them and the Gentiles. 19 But
when ye shall be delivered into their hands, be not solicitous,
either how ye shall speak, or what ye shall say ; because at
that very instant you shall be inspired with what you have to
say. 20 For it will not be you that shall speak, but the spirit

V. 15. Matth. xi. 24. Lament, iv. 6. V. 16. Luke x. 3. Rom.

xvi. 19. 1 Cor. xiv. 20. Coloss. iv. 5, 6. Eph. v. 15, 16. Phil. ii. 15.
Gen. iii. L V. 17. Acts ii, 40. Matth. xxiv. 9. Mark xiii. 9.

Lukcxii. 11. xxi. 12. V. 18. Mark xiii. 9. Luke xxi. 12, 13.

Acts xii. 1. XXV. 23. 2Tim. iv. 16. V. 19. Luke xii. 11. xxi. 14, 15.

Jerem. i.6, 7. V. 20. Acts ii. 4, 16, 17. iv.S,31. vi. 10, 15.

Exod. iv. 12, 15. 2 Sam. xxiii. 2.

V. 15. Sodom and Go7norrha.'\
Gr. The land of the inhabitants of
Sodom and Gomorrha.

V. 16. Wise as serpents.'} A ser-
pent i^ generally reckoned a very pru-
dent and wary creature, in preserving;
itself from danger. See Gen. xlix.
17. Psatm Iviii. 6.

Harmless.'] The Greek word
ya.yA^ot.\(j{) properly signifies /(uj-p and
unmixed, or else innocent and imuiil-
ling to do harm. Tlie simplicity re-
commended here, includes meekness,
sincerity, and innocence ; and it is
with these virtuous qualities, that Je-
sus Christ tempers what might be
pernicious in the serpents, whose pru-
<lence is commonly accompanied with
a mischievous disposition. Gen. iii. 1.
Our blessed Saviour hath given re-
markable instances of the prttdcnce lie
requires here in his disciples, Matth.
xxil. 21, &c.

V. 17. To then tribunals.'] Gr.
To the Sanhedrims. See Matth! v. 22.
That is, not only before (lie great
Sanliedriui, but also before other in-
ferior tribunals.

In their synagogues.] Though
the assemblies of judges were riNo

called synagogues (see Susa. 41. and
1 Mae. vii. 12.) yet it is most proba-
ble that this passage is to be under-
stood of religious assemblies. Acts
xxii. 19. and xxvi. 11. And indeed it
is very probable that the Jews had
some particular place in their syna-
gogues,where they caused those which
they thought guilty of heresy to be
punished. This is what is asserted
by some learned commentators, who
moreover pretended, that there was in
each synagogue a council, consisting
of three judge.-, which was to order
and appoint when any one was to be
scourged. See Introduction, p. 70.

V. 18. You may bear icitness of
me.] Gr. For a testimony to them
and the Gentiles.

V. 19. Either hoto you shall
speak.] Compare Exodus iv, 10, 11,
12.

Inspired with it.] Gr. Given.

Y. 20. It icill not be you that shall
speak.] i. e. It shall not be so much
you that shSll speak, as the spirit of
God through your mouth. This ex-
pression is like that in ch. ix. 13.
The Holy Ghost was to assist the
Apostles, acciirding as they should

ST. MATTHEW'S GOSPEL.

309

of your Father will speak in you. 21 Then the brother shall
deliver up his brother to death, and the father his son ; the
children shall rise up against their parents, and put them to
death. 22 And you shall be hated by all the world for my
name's sake ; but he that perseveres to the end shall be
saved.

23 When therefore you are persecuted in one city, tly to
another ; for I tell you for certain, that before you have 4»one
throuo-h all the cities of Israel, the Son of Man shall be
come. 24 The disciple is not above his master, nor the ser-
vant above his lord. 25 It is sufficient for the disciple to be
as his master, and for the servant as is lord. If they have
called the master of the house Beelzebub, much more Mill

V. 21. Micahvii. 5,6. Dent. xiii. 6, &c. Luke xxi. 16. Matthew x. 36.
V. 22. Mark xiii. Luke xxi. 17. Matthew xxiv. 13. Daniel xii. 12, 13.
V. 24. Luke vi. 40. Johu xiii. 16, xv. 20. V. 25. Matthew ix. 34,

xii. 24. Mark iii. 22. Luke xi. 15. John vii. 20, viii. 48, 52, x. 20,
XV. 20.

have need of his assistance, in the de-
fence they were to make for them-
selves before magistrates. The office
of the comforter, was to plead the
cause of the first preachers of the
gospel.

V. 22. By all the world.'] Greek,
Of all.

He that perseveres.'] i.e. He that
shall bear constantly, and with an in-
vincible patience, the persecutions of
the world. Compare Hebrew x. 32.
The Greek word (t/Vo^siva;) denotes
both patience and constancy.

V. 23. When you are persecuted.]
Or, When they shall drive you; and
this meaning of the words is contirined
by some copies which Vead from this
city, instead of in this city.

Fly.] Or, Go. Avoid an unne-
cessary danger, and make use of the
prudence recommended in the 16th
verse. Compare Matth. vii. 6, and
see the note. Consult also Acts xii.
17, ix. 35, xvii. 10, and see the exam-
ple of Jesus Christ, John xi. 54, and
Matth. xii. 15. ...

To another.] Jesus Christ orders
them here not to be discouraged by
perse, utions, and not to forsake their
ministry upon account of them.

Before you have gone through, Cic]
Gr. Vou shall not have finished the
cities of Israel before, &c.

The Son of Man shall come.] This
is to be understood of the coming of
Jesus Christ (foretold in the 24th
chapter of this Gospel) to punish
Jerusalem and Judea, for the incre-
dulity of their inhabitants. The mean-
ing of this passage is; you shall not
have preached through jill the cities
of the Israelites, before I come to
execute vengeance on your persecu-
tors.

V. 24. The disciple is not, &c.]
This is a proverbial e.\pres>ion, which
Jesus Christ applies on dillVrcnt oc-
casions; here, and John xv. 20, it
relates to the persecutions his disci-
ples were to undergo; if is applied
to another subject, John xiii. 16,
Luke vi. 40.

V. 25. Beelzebub.] This is a
name, which was by the Jews given
to the prince of the devils. See ch.
ix. 34, xii. 24. The Hebronifcs had
an" idol, which they called BeeUa-
men, that is, the God, or Lord of hea-
ven, or as other nations expressed it,
Jupiter Olympius.1\\\^'^Ao\ is, 2 Kings
i. 2, named Beelzebub, i. e. the god
of flics; but as the Jew« aflecled to
give slighting names to fal-e d.-uio,
they had changed thi< name into that
of Behebub, i. e. a dunghill god, or
the prince of idols, because they look-
ed upon all idol^ a^ dunghill go<ls

310

A NEW VERSION OF

they call his domestics so. 26 Be not then afraid of them,
for there is nothing- hid but what shall be discovered; or
secret, but what shall be known. 27 Whatever 1 tell you
in darkness, declare in the light; whatever is >vhispered
in your ear, proclaim on the house tops. 28 And fear not
those who kill the body, but cannot kill the soul : fear him
rather who is able to destroy both body and soul in Gehenna.
29 Are not two sparrows sold for a farthing? and yet not
one of tliem falls to the g-round w ithout your Father's per-
mission. 30 The very hairs of your head are all numbered.
»31 Therefore be not afraid, you are of more worth than
many sparrows.

V. 26. Mark iv. 22. Luke viii. 17, xii. 4. Job xii. 22. V. 28. Jerem.

i.8. Isaiah viii. 12,13, li. 7, 8. 1 Pet. iii. 14 Wisd. xvi. 13. V. 30.

Luke xxi. 18. Acts xxvii. 34. 2 Samuel xiv. 11.

See 1 Kings xv. 12. 2 Kings xvii. 12.
This word Beelzebub, was al>o a title
of respect, which tiie heathens gave
to some of their deities, as appears
from Pliny, lib. x. c. 28. xxix. 6, be-
cause, as they fancied, they were by
their means delivered from the trou-
blesome tlies.

V. 26. Be not afraid of them.'] The
meaning of this verse is, that the
disciples ought not to conceal the
truth, which had been committed to »
them, notwithstanding all the contra-
dictions they might meet with in the
course of their ministry, because the
design of God was, that the gospel,
which Jesus Christ revealed to them
in private, and n hich was a mystery
to all the rest of mankind (Matth. xi.
27. 1 Cor. ii. 9, &c.) should by
them be pul)lished all over the world;
our blessed Saviour a])plies here a
jjroveibial saying to the gospel. See
Mark iv. 22. Luke viii. 17, xii. 2.

There is not/ting hid, Sec.'] This
is a general rule, that may admit of
several exception-; ; Jc.-us Christ ap-
plies it to different subjei ts. Here
he gives his disciples to understand,
that it was his design they should
openly and courageously reveal to the
world those truths, Hhich time did not
then permit him to disclose every
where. See Mark iv. 22. Luke viii.
17. xii. 2.

V. 27. hi darkness.] i. e. In pri-
vate.

In Ihe light.] i. e. In public.

Proclaim on the house tops.] This is
a proverbial expression. The roofs of
the houses in Judea were flat, so that
people could walk about upon them.
See Acts. x. 9.

V. 28 Fear not those who kill,
^c] This was a saying familiar to
the Jews. See Wisdom xvi. 13, 14,
compare Isaiah li. 7.

In Gehenna.] i. e. In hell. See
Matth.v. 22. and xxiii. 15,33.

V, 29. yf farthing.] The Greek
word {cca-ffcc^iB) denotes a very small
piece of money, about the value of
which, commentators are not agreed.
The Vulgate hath rendered it hy a
penny.

Falls to the ground.] i. e. Pe-
rishes. It is a Hebrew phrase. See
Joshua xxiii. 14. 2 Kings x. 10.
Compare Luke xxi. 18, with Acti
xxvii. 34.

V. 30. The very hairs, &c.] The
following words must be understood,
though they were not expressed by
Jesus Christ, not one of them falls to
the ground without God's permission,
since he knows the number of them.
This is a proverbial saying, which
gives a very noble and lively repre-
sentation of the care God takes of the
righteous. See 1 Samuel xiv. 45. 2
Samuelxiv.il. I Kings i, 51. Luke
xxi. 18.

V.31. Than many sparrows.] i.e.
Than all the sparrows in the world.
There is in the original Greek tnany ;
which is sometimes put for a great

ST. MATTHEW'S GOSPEL. 311

32 Whosoever shall confess me before men, him will |
also confess before my Father, who is in heaven. H-i lUu
whosoever shall renounce me before men, him will 1 also
renounce before my Father, who is heaven. ;j4 Imaj-ine
not that I am come to bring- peace on earlh ; 1 am not
come to bring- peace, but a swonl. :35 I am come to .sow
dissentiou between the son and his father, between the
daughter and her mother, between the daughter in law
and her mother in law; 36 And even a man's own dit-
mestics shall be his enemies. 37 He that loves father 01
mother more than me, is not worthy of me. liH And m ho-
ever takes not his cross, and follows me, is not worthy of
me. 39 He that saves his life shall lose it, and he that loses
his life for my sake, shall save it.

40 He that receives you, receives me; and he that receives

V. 32, 33. Mark viii. 38. Luke i.v. S6. xii. 8. 2 Tim. ii. 12. Uev. iii. 5.
V. 3t. Luke xii. 49,51. V. 36. ver. '21. of this chap. 4 l.sdras v. 9. \i. -ii.
V. 37. Luke xiv. 26. V. 38. Mattli. xvi. 24. .Mark viii. 31. Luke ix. 'i.S.
xiv. 27. V. 39. Matth. xvi. 25. Mark viii. 35. Luke ix. 24. xvii. 3.1.
John xii. 25. V. 40. Matth. xviii. 5. Luke x. 16. John v. 23. xii. 44.
xiii. 20. xiv. 21, 24.

number, or for all. See Dan. xii. 2.
and compare Rom. v. 12 and 15.

V. 32. Shall confess me.] To
confess, here signifies publicly to ac-
knowledge Jesus Christ for the pro-
mised Messiah, aud the Son of God ;
this confession extends to the receiv-
ing of his whole doctrine. See Mark
viii. 38. Rom. i. 16. and even the least
of his commandments, ver. 19. of this
chapter.

V. 33. Shall renounce 7ne.'\ To
deni/ Jesus Christ, is, not to acknow-
ledge, or to disown him ; to renounce
his doctrine, and be ashamed of tlie
profession of it. See Mark viii. 38.
Luke ix. 26.

/ will renounce him."] This is
what is otherwise expressed before in
these words, / never knew you, chap,
vi, 33.

V. 34. / am not come to bring
peace, but a sword.] It must not
from these words be inferred, that to
sow strife and dissentions among men,
was either the intention of Jesus
Christ, or the tendency of the gospel,
whose maxims and precepts are so
excellently well calculated to promote
peace and good will in the wprld.

liut only that (his is what should
happen u{)on the account of the gos-
pel, through tlie incredulity and pcr-
verseness of men.

V. 35. The son.] Gr. ^/ man, .is
in Dent. xxii. 30. Frov. xv. 20. conip.
Luke xii. 53. These words are an
imitation of .Micah, chap. vii. 6.

V. 37. He thai loves.] See Deut.
xxxiii. 9. to which Jcsu^j Christ tca-
nifestly alludes.

Is not icorlhi/ of mc.] i.e. Ofbting
my disciple. See Luke xiv. 26.

V. 38. Takes not his crosi.] Or,
bears his cross. Christ allude" here
to a custom then in use, of innkinic
the criminal carry his ero-s to the
place where he was to be fa«lrned
thereto. The disciple- taking up «r
bearing their cross, signifies to bear
with constancy and patience, the per-
secutions they were to undergo.

V. 39. lie that sav'S hii life.] Gr.
finds his soul. As .Matth. ii. 20. 1. e.
lie ihat to save his life, shall renounce
my doctrine. Sec Luke x>ii. 33. and
eomp. Matth. xvi. 25. and Mark viii.
35. St. Mattheu hath here put to
find one's life, for pre-:-rving it when
one is in danger of being deprived nf

312

A NEW VERSION OE

iiip, receives him that sent me. 41 He that receives a propliet,
as a |)io|)h<t, shall receive a prophet's reward; and he that
receives a just man, as a just man, shall receive a just man's
reward. 42 And whosoever shall o-ive but a glass of cold
water to one of" the meanest of these my disciples as to one
of my disciples, 1 assure you, he shall by no means lose his
reward.

CHAP. XI.

JoJm tite Baptist sends to enquire whether Jesus he the
JMessinh. The answer, 1 — 6. Encomium of John, 7 — 11.
Kingdom oj' heartn taken by J'orce, 12 — 15. Johis
austerities, and Christ's indnlyence without J'rnit, K) — 1.9.
Tlte ini])eniteni cities upbraided, 20 — 24. The yospel
hid from the wise ; revealed to children. Christ's yoke,
25— ;30.

1 After Jesus had done g-iving- instructions to his twelve
disciples, he departed from thence in order to go and teach,

V. 42. Mark ix. 41.

if. Compaio the Hebrew with tiio
LXX in .Jcrein. xxwiii. 2. xxxix. 18.
and xlv. 5.

v. 41. A prophet.'] i.e. In gene-
ral a mini-icr of God. See Rlatth. vii.
22. and (iom. vii. 6.

yis a prophet.'] Gr, In the name
of a pruphtt, i. e. Because he is a
iiiiiiistiT of my word, and hath been
sent by tne.

yl prophet's rrtcard.] i. e. The
vaTie reward ;i> wa> appointed for a
l)ropliet, and ronx'cuientjy a very con-
siderable one. Comp. Daniel xii. 3.
Luke xix. 5, 9. Heb. viii. 2. This is
an allusion to an ancient custom of
giving the prophets ;>resfn/4. 1 Sam.
ix. 7,8.

yf Just man.] He that without
being commissioned to teach, believes
in Jovis Christ, and observes bi> coiii-
inandiiicnls. This jiisi person lialli
been described, cli. vii. 21,25. Here,
as also Mattli. xiii. 17. the ri-jhti-ous
person is joined with, and subordinate

to a propliet. Tlicse are the believers,
and the disciples of the prophets.

V. 42. Tu one of these, Sic] Je-
sus ( hrist i-o styles those persons that
were recoinmendable neitlierfor their
learning nor dignity ; nlain and well-
meaning men, who, though they were
illiterate, were of a teachable dispo-
sition, and entertained a great love
for truth. IMatth. xi. .5, 25. xviii. 6.
Mark ix. 42. Luke xvii. 2.

As to one of my disciples.] This
is not to be understood of the twelve
Apostles; for Jesus Christ observing
here a gradation, descends from a j)ro-
phet to a just man, and from a just
man to a di.-cii)le. It is tiierefore in
general any one that believes in Christ,
Alatth. xviii. 6. v. 1. Here vve see
that what renders good works valu-
able in tiiesiglit of (ioti, and procures
tluni a recom[)once from him, is their
lieing dune out of regai'd for him, and
our Saviour Jesus Christ.

V. 1. In the cities.] That is in

ST. MAITHEW'S GOSPEL.

313

and preach in their cities. 2 In the mean while John tlu'
Baptist havino- heard in prison tlie actions of Jesus Christ,
sent two of his disciples to ask him this question. S Are
you he that was to come, or are we to expect another'*
Jesis made answer, Go and tell John both what yon hear
and what you see. 5 The blind receive their si'jrht, the
lame walk, the leprous are healed, the deaf hear, the dead
are raised, the poor have the gospel preached to them,
6 And happy is he to Avhom I shall not be an occasion of
fallino".

V. 2. Matth. xiv. 3- Luke vii. 18, 19. V. 3. Gen. xlix. 10. Isai. xxxy.
4. Dan ix. 24. John vi. 14. V. 5. Ijai. xxix. 18. xxxv. v. xlii. 7. Ixi. I,
Psal. cxlvi. 8. Matth. x. 8. John ii. 23. iii. 2. v. 36. x. 25. 3«. xiv. 1!.
Luke iv. 18. James ii. 5. V. 6. Matth. xiii. 57. xxi. 44. xxiv. 10. xxvi. 31.
Isai. viii. 14, 15. Compare Rom. ix. 32, 33. and 1 Pet. ii. 8. Luke ii. 34.
John vi. 60, 66. 1 Cor. i. 23. ii. 14.

the cities of the Jews. The pronoun
is often put without having a noun
going before, to which it relate?. For
instance of this, see Luke iv. 15, v.
17. or else, by the cities here men-
tioned, we must understand those
cities of Galilee, of which the dis-
ciples were, Acts ii. 7.

V. 2. John the Baptist having.']
This shews that John the Baptist had
been put in prison a little while after
Jesus Christ had entered on his
public ministry, and before he had
wrought any con^ide^able number of
miracles. See Matth. iv. 12.

In prison.'\ AVhere he had been
put bv Herod Antipas. See Matth.
xiv. 3.

The actions.'} Or, The miracles;

for the Gr. word ( ^ya^) is often used
in this sense. Luke xxiv. 19. John
V. 32. vii. 3, 21. Heb. iii. 9, Sec.

Sent tico of his disciples to ask him,
&c.] Gr. Having sent two of his
disciples, said unto him, tliat is, he
ordered them to say unto him. See
Matth. ix. 18.

V. 3. Are i/ou he."] Though John
the Baptist had borne witness to Je-
sus Christ, John i. 15. yet it is evi-
dent from this question, and from
what Jesus Christ says, verse 6. and
11. that the long imprisonment of the
Baptist, proved no small temptation
to him, and that he began to doubt
whether Je-us was the Messiah, since
he did not deliver him.

That teas to come.'] Thus they
were wont to describe the promised
Messiah, whom the Jew- were then
in expectation of; it is a compendious
way of speaking; put for the king that
teas to come. See Psalm cxviii. 26.
Isaiah Ixii. 1 1. Zech. ix. 9. compare
Mark xi. 10. Hebr. vi. 5.

V. 4, 5. Go and tell. Sec. The
blind, &c.] These miracles were
exactly the characters of the Mes»lah,
Isai. xxxv. 5, &c. Ixxii. I. M^itth. viii.
17. St. Matthew hath omitted here
one circumstance, which serves very
much to illu-trate this relation ; name-
ly, That Jesus Christ worked several
miracles in the presence of John's dis-
ciples, Luke vii. 24.

The leprous are healed,] See the
note on chap. ix. 8.

' The poor have the gospel, &c.]
These words are added here from
Isai. Ixi. 1. to give the disciples of
John to understand thai the kingdom
of heaven wa.* to have -nothing of
outward pomp and grandeur. The
poor here are the little ones mentioned
chap. X. 42.

\. 6. Happy is he to whom, &c.]
Gr. JVhosoevfr shall not be scanda-
lized in me. We have rendered in our
translation the meaning of the word
<7)c«»aaX»oS5. See Matlh. v. 29. This
is an indirect reflection on John the
Baptist, who, being prepossc'sed, as
all the Jews, and even the di«ciplc'^ of
Jesus Christ were at that lime, with

314

A jNEW version of

7 When they were gone, Jesus said to the people speaking
of John, what was it you went to see in the Milderness'? a
reed shak) ii with the wind? 8 What Mas it then you went
to see? a jxisoii richly apj)arelled? but those that are clothed
in that manner are in kings' palaces. 9 AVhat then >vas it
that you went to see? Mas it a prophet; yes, 1 assure you, and
more than a prophet : 10 For it is of him that it is written ;

V. Luke vii. 24. Mattli. iii. 5. V. 9. Matlli. xiv,
76. V. 10. Matth. iii. 3. Mark i. 2. Luke vii
Malachi iii. 1.

5- xxi. 26. Luke i.
27. Isaiah xl. 3.

wrong notions of Christ's kingdom,
could not think that if he was the
Messiaii, he would leave his fore-
runner lying; in Herod's prison. This
relates, in general to the humble and
mean ai)i)earance of Je^us Christ, his
ob^cu^(• birth, his jiillVrinsrs and death.
Compare Matth. xiii. 57. xxvi. 31.
Mark vi. 3.

V. 7. A reed.] Earthly powers are
sometimes compared in scripture to
reeds, upon account of their uncer-
tainty and instability. See I^ai.xxxvi.
6. Lzekiel xxix. G. The meaning of
this passage is, that they were not to
expect either in Joiin the Baptist, or
the kingdom of the Messiaii, whose
fore-runner he Has, any lhi;ig like
those short-lived and transitory gran-
deurs, 01; which no reliance can be
had. ]Iis design herein is to unde-
ceive them from the wrong and sen-
sual notions the disciples of John the
Baptist, and j)crhaps John himself,
had framed of the kingdom of the
Messiah.

V. S. Richly apparelled.] Gr. In
soft elulhes, i. c. made witli fine and
soft >liiiy, such as purple, fine linen,
«)r ^ilk. Accordingly Si. Luke hath
exj)re.-scd Jou- ('liri>t's meaning by
sumptuviis clot/ici, Luke vii. 25.
Our Saviour's design in these words,
is to make hi'* hearers rellect on the
austerity of John the I'japti^t, and coii-
sequenlly on the nature of the king-
dom of heaven, wh(»e fore-niniier
was M) sar reniole fniiii Ihe luxury and
elTeminacy of great men. See Matlli.
iii. 4. from whence it follows, that
this kingdom was not an earthly
kingdom.

V. 9. 77,(71,1 fir. liu/.

More than a prophet.^ See the note
on verse 10.

V. 10. ] seiid.] Gr. Behold I send,
i. e. I am going to send. The word
behold, which is frequently used by
the Hebrews in their discourses and
relations, and is generally no more
than an expletive, serves here only
to denote that this event was at
hand.

Before you.'] Gr. Before your
fare. This is an Hebraism. There
is in the Hebrew, before me, or, be-
fore my face. This difference makes
no alteration in the sense. Jesus
Christ hath explained here Malachi's
prophecy iii. 1. in quoting if, be-
cause (Jod is come into the world
only in the jierson of his son.
Compare Matthew x. 40. John xiv.
9, 10, 11.

My rnessenger."] Gr. My angel.
The word (ayAAo?) signifies only a
messenger or ambassador. This name
is sometimes given to the prophets,
as fo Moses, >iumb. xx. 16. Hag. i.
13. Sometimes to the high-priest,
Malachi ii. 7. To the bishops of the
churches under the New Testament,
ilevel. ii. 1. To all those that are
sent from God, Judges ii. 1, 2.
Chron. xxxvi. 15, 16. And to the
Sou of (iod himself, who is styletl
f/ie ungel of the covenant, Mai. iii. 1.
What gave John the Baptist the
pre-eminence above the rest of the
liiophets, was, that he was the «us-
sfugi r or fore-runner of Jesus Christ ;
that he saw with his own eyes that
salcalion which the otbcr> had only
foretold, and that he immediately
|)repared the way before him.

ff'ho shall prepare, &c.] Gr. That

ST. MATTHEW'S GOSPEL.

31.

I send before you my messeiig-er, who shall prepare the way
for you. 11 Assuredly I tell you, that a ftreattr than John
the Baptist has not yet appeared aiuon<»- those tli:it arc horn
of women : nevertheless, the meanest in the kiiiodom othniven
is greater than he. 12 Ever since the time ot J«)hn the Bap-
tist, to this hour, the kingdom of heaven is, as it iccrr, invaded
by violence, and none but the violent forcibly seize it. l.J For

V. 11. Matth. iii. II. xiii. 17. Luke i. 15. iii. 16.
Rom. xvi. 25. Epii. i. 9. Coloss. i. 26, 27. 2 Tim.
V. 12. Luke i. 16, 17, 76. vii. 29. xvi. 16. Matth. iii.
Luke xvi. 16. Mai. iv. 4, 5. Compare with Luke i. 17.

John i. 15, 87,80.

10. 1 Pet. i. 20.

,5. V. 13.

shall prepare the tcay before you.
This is an allusion to what is prac-
tised by kings, who send persons be-
fore them, to prepare what is neces-
•sary in places they are to go through.
St. John prepared the way to Jesus
Christ, by testifying he was the Mes-
siah, and by disposing sinners to re-
pentance. See Matth. iii. 3. and Luke
i. 76, 77.

V. 11. Those that are born of wo-
wien.] This is a Hebrew circumlo-
cution used instead of the word men.
See Job xiv. 1. xx, 14, &c. It is to
be noied, that this passage is to he
understood only of the times that
preceded the coming of John the Bap-
tist and the Messiah, as is evident
from the following word?.

The meanest in the kingdom, &c.]
The meaning of this is, that the least
of the faithful, since the exaltation of
our blessed Redeemer, hath a more
perfect knov\ ledge of Jesus Christ, of
his redemptiou and kingdom, than
John the Baptist had, seeing he was
put to death before the full mani-
festation of the gospel. See the note
on ver. 27. and Matth. iii. 2. ver. 20.
The sense of this expression, the least
in the kingdom of heaven, is not the
same as above, v. 19. It must also
be observed, that these words con-
tain an indirect reflection on the
doubts which John the Baptist had
shewed immediately before concern-
ing him, and discovers the cause of
them, namely, because he entertained
wrong notions about the nature of his
kingdom.

V. 12. Ever since the time, &c.]
This hath a connection with these
words of the foregoing ver>e, there
hath been none greater than John the
Baptist. The reason of this is, ihat
since he began ti» preach, the king-
dom of heaven hath been revealed to
mankind, and, as it were, set before
all those that would conquer it.
Compare Luke xvi. 16. In this
consisted the greatness of John the
Baptist.

S'one but the violent forcibly seize
it."} By the violent here Jesus Christ
means the publicans and centurions ;
all those that followed such employ-
ments as might dispose them to vio-
lence and extortiiMi, and who being
wrought upon by the exhortations of
John the Baptist had emhrared the
gospel. They took it aicay, in a
manner from the Pharisees .ind doc-
tors of the law, to whom it seemed of
right to belong. The meaning then
of these words is, that the gospel is
published since the preaching ol John
the Baptist, and that they mIhi are
most ready to embrace it, are chiedy
those that seemed most unworthy of
it, such as publicans, soldiers, and
prostitutes. Compare Luke vii. 29,
30. Matth. x\i. 31, .'i2, -13. and viii.
11, 12. See also the note on verse 19
of this chapter.

V. 13. For all the prophets, Sic]
i. e. The law and the prophets have
been your guides till the coming of
John ; but now (iod hath <.ent me to
you as another director, and .lohn U
"that Llias who was to go before mc.

31G

A NEW VERSION OF

all the prophets and the law prophesied until John. 14 And
inoreuv« r, if you will believe ine, he is the Elias who was to
come. 1') He that hath ears to hear, let him heai*. 16 But
to what shall I compare the men o/* this generation ? they
are just like children sitting in puhlic places, and crying to
their companions. 17 We have played on the flute to you,
and you have not danced ; we have sung mournful airs to you,
and you have not lamented. 18 For John came neither eatin»-
nor drinking, and they said, he is possessed with a devil.
1.0 The son of man is come eating and drinking, and they
say, he is a glutton, and a drinker, a companion of pub-
licans and sinners. But wisdom has been justified by her
children.

V. 14. Matth. xvii. 12, 13. Mai. iv. 5. Luke i. 17. John i. 21. Com-
pare IVlatth. xvii. 10. V. 15. Matth. xiii. 9. Rev. ii. 7. V. 18.
Luke vii.29, 30, 31, cScc. V. 18. Matth. iii. 4. Luke i. 15. \ii. 33.
John x. 20. V. 19. Matth. x. 11.

and declare my coming; to the world.
Comjjare Jolin i. 17. liel). i. 1.

V. 14. The. Klins.'} It was a gene-
ral tradition among the Jews, that
tlias was to come in person in the
time of the Messiah. See JMatth. xvi.
14. John i. 21. This expectation
they grounded on Malachi iv. 3,
which tliey applied to l-.lias ; whereas
it ougiit to be understood of l/ie spirit
anil ]joic:r of Elias, wiiich conspicu-
ously appeared in John tlie Haptiitt.
Sec the note on Luke i. 17. and
Matth. iii. 4.

V. 1.5. ife that hath ears, &c.]
This is a smart and pithy reflection,
wherewith Jesus Christ sometimes
concludes his discourses, to make his
hearers sensible of the importance of
what he delivers, and to engage tliem
to dive into the sense of it. Mattii.
xiii. 9. St. John uses it in the reve-
lations.

V. 10. Of this generalion.] The
men of this age.

'They are like children.^ That ge-
neration was not, properly s-peaking,
like children that call, but thoL<e ii)
wiioin they call, i. e. the character
and behaviour of this generation is
like that of those men to whom chil-
dren make the like reproaches.

V. 17. ff'c have played on the

flute, &c.] The meaning of this
comparison is, that neither the se-
verity of John the Ba])tist, nor the
austerity of hislife; neither tiie meek-
ness of Jesus Christ, nor his con-
descension, in adapting himself to the
W'eakness of men, could prevail upon
the Jews ; but served only to harden
them : which is chiefly to be under-
stood of the scribes and Pharisees,
Luke vii. 30. compare Prov. xxix.
9. This comparison is a kind of
proverb.

V. 18. Neither eating nor drink-
ing.'] This expression is restrained
by St. Luke vii. .33. to not eating
bread, and not drinking wine, but it
may also denote frequent fiistiiigs ;
for the discii)les of John said to Jesus
Christ, that his disciples eat and
drank, that is, did not fast, Luke
V. .33.

lie is possessed with a devil.'] i, e.
lie is mad or foolish. See John vii.
20.

V. 19. Eating and drinking.] i.e.
Living like the rest of men without
abstaining from wine, and the com-
mon sort of food, and w ithout affect-
ing any extraordinary fastings. Sec
John ii. 2.

yl drinker.] The Greek word
(oivo7roT»)?) signifies a nine-drinker.

ST. MATTHEW'S GOSPEL.

317

20 Then Jesus began to upbraid the cities, wherein ho
had wioug'lit most of his miracles, because thc-y had not
repented. "21 Woe unto thee, Chorazin ; woe unto thee, Bcth-
saida; for if. the miracles which Mere done in you, had been
done in Tyre and Sidon, they Mould lonsr- since have repcnlcd
in sackcloth and ashes. 22 Therefore I declare to you, (hat
in the day of judgment Tyre and Sidon shall be treated \\itli
less severity than you. 23 And thou Capernaum, nuw exalted
to heaven, shall be brought down to hell ; for if the miracles,
wrought in thee, had been MTOught in Sodom, it might have
stood to this day. 24 And therefore I tell you, that in the

V. 20. Luke X. 13. Isaiah xxiii. 1. Ezekiel iii. G, 7, xxviii.7. \'.23.

Lamentations iv. 6. Luke x. 15. Isaiah xiv. 13. Jeremiah 11. 53. Ezrkiel
xxvi.20. xxxii. 18,23. Genesis xi. 4. Deutronomy i. 28, V.24. Matth.

X. 15. Luke X. 12.

But wisdom, &.€."] These words
seem to be a Jewish proverb. IVis-
dom here implies the method wiiich
God followed in bringing the Jews
to Christianity ; theausterity of John
the Baptist, and the meekness of
Jesus Christ. It is what St. Luke
calls the counsel of God. See Matth.
vii.30.

But wisdom hath been justijied.]
i. e. Hath been owned and acknow-
ledged by those that love and respect
it. I'he children of wisdom are the
wise, the disciples of wisdom; as the
children of peace are the peace-makers,
Luke X. 16. They are the babes
mentioned in the 25th verse of this
chapter.

V. 21. iVoe unto thee, &c.] These
words do not contain an imprecation
against those cities, but only a de-
nunciation of the judgments which
they were bringing down upon them-
selves by their impenitence.

Chorazin— Bet/isaida—] Cilies of
Galilee standing by the lake of Gen-
nesareth, Bethsaida on the eastern,
and Chorazin on the western side.

Tyre— Sidon— ] Cities of Phoenicia
lying on the sea-shore ; they were
formerly rich, but very full of debau-
chery. The inhabitants were hea-
thens. See Lsaiah xxiii. 1, &c.

In sackcloth and ashes.] Sackcloth
was a kind of cloth made with hair,
or some other coarse stutf. The pro-
phets used to put on sackcloth when
{hey preached repentance, and the

people were then wont to lie on a-hei',
and to strew some on their heads.
Job ii. 8. Mattliew iii. 4.

V. 23. Exalted to heaven.] Thu"!
doth Jesus Christ describe the favors
which God had bestow ed on that city;
which consisted in our Saviour's chus-
ing it for the place of Ills residence,
in his preaching the gospel therein,
and contirming it by the most remark-
able miracles. See Matthew iv. IS,
viii. 5. ix. 1. Most of the miracles
related in these two chapters were
done at Capernaum. Compare Uaniel
iv. 22.

Brought down to hell.] This is a
scripture phrase, used to denote an
utter destruction, a total overthrow.
Sec Isaiah xiv. 13, 15, Ivii.O. This
prophecy hath been so exactly fultill-
ed in the destruction of Capernaum,
that, according to the relation of tra-
vellers, there are not now above eight
cottages where it stood. The word
hell doth not signify here the place
of the damned, and indeed it hardly
ever hath that signilication in scrip-
ture; but it means only thf sepulchre,
or the condition and pl.ue of the
dead. Here it sjgnities the sepulchre,
which is called the liitrc$t parts of the
earth, Eph. iv. 9, which pai*;Mce may
serve to illustrate Jesus Christ's words
here.

V.24. Sod. wi.] Greek, the land of
the inhabitants of Sodom, m before,
Matthew 10, 15.

Than !/nu.] Gr. than thou, bnl we

318

A NEW VERSION OF

(lav of jiidg-ment Sodom shall be treated with less severity
than you.

2") At the same time, Jesus continuing- to speak on, I
praise thee, says he, O Father, Lord of heaven and earth, for
liavin«- concealed these things from the wise and prudent, and
for having revealed them to children. 26 Thus it is, O Father,
because such was thy will. 27 My Father hath shewn me all

V.25. Luke X. 21. Matthew xiii. 11. Isaiah xxix. 14. xxxii. 4. xliv. 18.
Ixi. 1. Psalm xxv. 9. Ecclus. iii. 19. 1 Cor. i. 26. 2 Cor. iii. 14. iv. 3.
V. 26. ICor. i. 21. V. 27. Matthew xxviii. 18. Luke x. 22. John i.

18. iii. 35. V. 27. vi. 46. x. 15. xiii. 3. xvii. 2. 1 Cor. xv. 24, 25, 27.

Esdr. ii. 34. Wisdom viii. 4.

have put in our translation you, be-
caii^-e the same word fi;oes before,
and that besides some manuscripts
read so.

V. 25. Continuing to speak on.']
The Greek word aTrox^ivofj-cci, which
commonly signifies to anstcer, means
here only to continue to speak, as the
words at the same time to insinuate.
It is a Hebrew way of speaking, as
several learned commentators have
observed.

/ praise thee."] Greek, / con/ess
unto thee. This is a Hebrew expres-
sion, which signifies, / bless, praise,
or give thee thanks. There are num-
berless instances of this in tlie Psalms.

For having concealed, &c.] God
did not conceal the doctrine and
mirarios of Jesus Christ from the
wise and prudent in Galilee, since
our ble>^ed Saviour wrought more
miracles, and preached longer there
than any where else. They hid then
the truth from themselves, blinded
as they were, with prejudice and
the fal>e notions they entertained
concerning the jjcrson and kingdom
of the Messiah, and with the sway
their |)assions had on their minds,
(lod hides the gospel in the same sense
as Jesus Christ says that he came to
send a stcord on earth, Matthew x.
31. Tills was by no means the inten-
tion of Jesus Christ, but only owing
to the perverseness of men, of whicli
the gospel Iialh been made an occa-
sion. Compare John ix. 39. Mutth.
xiii. II, 12, 13, It, 15.

From the wise.'] i. e. the learned.
The words wise and wisdom denote
only the learned and learning. It is
a Hebrew and Greek expression. See
the three first chapters of the first
epistle to the Corinthians. The pru-
dent nxe i\\e cunning and politic men
of this world. But Jesus Christ doth
by this word denote those that are
pufl'ed up with their own knowledge,
1 Cor. viii. 1, 3. That are wise in
their own eyes.

To children.] To the little ones,
to the modest and humble, in oppo-
sition to the learned, noble, and cun-
ning men of this world. See 1 Cor.
i. 16. Compare Luke i. 48. Matth.
X. 42, xi. 5. 1 Cor. ii, 7, 8, 9. Psalm
xxv. 14. Eccles. xxiii. 17,18. These
babes could notwithstanding, reason
very well, as appears from John ix.
30, 33.

V. 27. Hast shewn.] The Greek
word Tra^Edofirj admits of this signifi-
cation. It is a Hebrew way of speak-
ing. See 1 Corinth, xi. 2, 23, xv. 38.
This interpretation is confirmed by
the following words, «o ?>!«« knoweth,
^'c. and by the parallel places, John
viii. 28, xii. 49, xv. 15. The mean-
ing then of this jiassage is ; the Father
hath given me the knowledge of all
things, hath revealed unto me all his
secrets. SeeJohniii.il, 13, i. 18.
This passage may also be thus ren-
dered, all things have been delivered
unto me by my Father.

No one fc/joics the Son, Sec] All
this is to be understood of the gospel,

ST. MATTHEW'S GOSPEL. gm

things, and no one knows the Son but the Father, nor do.s
any one know the Father but the Son, or he to wliomthe
Son IS pleased to reveal him.

28 Come to me, all you that labour and are over-burdened
and I wdl relieve you. 29 Take upon you my yoke, and
learn of me, because I am mild and of a humble heart, and
you shall find peace in your souls. 30 For n'ly yoke is easy,
and my burden light. "^

CHAP. xn.

The phckiuf/ the ears of corn, and icithered hand cured on
the Sabbath-day, 1—14. Patience and f/ent/eness of Christ,
15 — 21. Devil cast out. Calnmny refuted, •22— Hi)', (npar-
donable blasphemy. Account to be r/iven of idle words,
31 — 37. Jews condemned by the Ninevites and queen of'
Sheba, 38— 42. Parable of the unclean spirit, 43 — 4o.
True relation of our Lord, 46 — 50.

1 At that time, as Jesus was walking through the corn
fields on the Sabbath day, his disciples being- hungry, began

V. 28. John vii. 37, 38.
xxxi. 25. Ecclus. vi. 25, 28.
Wisdom viii. 16. Prov. iii. 17.

V. 29. Zech. ix. 9. Phil. ii. 7,8. Jer. vi. 16.
V. 30. 1 John V.3. Actsxv. 10. Gal. v. 1.

either with regard to the Father's de-
sign of saving the world by the death
of his Son, and by faith ; of calling
in the Gentiles without bringing thctn
in subjection to the law of Moses; or
with regard to the person of the Son
of God, which was then unknown to
the world, as was also the nature of
his kingdom. This is what Jesus
Christ calls, to know the Father and
the Son, and his meaning is, that no
one could of himself arrive at this
knowledge, that none but the Father
and the Son could reveal it, and that
it is only by the Son that the Father
reveals it. Compare Matth. xvi. 17.
John vi. 44.

V. 28. That labour and are over-
burdened, &r.] With your sins and
miseries, Psahn xxxii. 4. xxxviii. 5,
with the ceremonies of the law. Gal.
V. 1. Acts XV. 10, and with the tra-
ditions of the Pharisees, Matthew
xxiii. 4.

V. 29. Learn of me.] Or, Become
my discipUsfor I am metk. Which
makes also very good sense.

Mild, and of an humble heart,'\
Or, I 0771 of a lotely spirit. That is,
the temper of my doctrine is meek
and merciful. Thi- character of Jcsus
Christ is opj)0-ed to cruelty, Jo the
pride and hauglitinos of the Phari-
sees, who daily rendered the yoke of
the law more intolerable by their tra-
ditions, and who despised the humble
and the meek. See Matth. xii. 19,
20. xxiii. 4, 7.

V. 30. My yoke is easy. ] Lasy to
bear ; in opp(»iti(>n to the ceremonies
of the law and the traditions of the
Pharisees.

V. 1. yit that time.'] See Luke it.
1, where the i:vangcli>l points out
the sabbath, and day whereon this
happened. It was after Ihc fca»t of
the passover.

Through the cornfields.] Through

:ViO

A NEW VERSION OF

to pluck tlie ears of corn, and to eat them. 2 The Pharisees
observing- this, said to Iiim; See, your disciples are doing-
what it is not hnvful to do on the Sabbath-day. 3 Jksus
ans«<'ri-d fluin ; Have ye not read Avhat David did, M'lien he
was liunnry, he and tliose that were with him? 4 How he
entered into the house of God, and eat the shew-bread,
which it was not lawful for him, or for those that were with
him, to eat, but for the priests alone. 5 Or have ye not
rea<l in the hxw, that on the sabbath-days the priests break
the sabbath in the temple; nnd J'or ali that are guiltless?
fi Now I declare to you, that one greater than the temple is
here. 7 And if you had understood the meaning- of this
saying, I Avill have mercy and not sacrifice, ye would not

V. 2. Mark ii. 23. Luke vi. 1. Dent, xxiii. 25. V. 4. 1 Samuel

xxi. 6. Exod. XXV. 30, xxix. 33. Lev. viii.32, xxiv. 6, 9. V. 5. Numb,

xxviii. 9. V. 6. Malachi iii. 1. V. 7. Uosca vi. 4. Matthew

ix. 13. Micah vi. 6. Ecclus. xxxv. 1. 1 Samuel xv. 22. Ecclesiast. v. 1.
Isaiah i. 11.

paths that were in the corn ; that is
in barley, which was then ripe in
J u ilea.

V. 2. Your disciples are doing what
it is not lawful, &c.] The Jews were
•nllowed by the law, when they came
intd liio standing corn of their neigh-
bours, to pluck some ears, and e<at
them, Deut. xxiii. 25. IJut as they
were by the same law, forbid reaping
on tlic sabbath-day, the Pharisees ac-
counted this action of the disciples to
be a kind of reaping; they looked
also upon the rubbing of the ears of
corn in their hands as a breach of
the law, because they were not al-
lowed l)y it to dress their victuals on
the sabbath day. See the Introduc-
tion, p. 158 and note.

V. 'i. Those that icerc Kith him.']
We read 1 Samuel x\i. 1, that there
was none but David that went to the
high-priest, for he had left his com-
panions some way off, 1 Samuel xxi.
2, .S.

V. 4. Into the house of God."] Not
in the temple, for it was not yet
built; but in the court of the taber-
nacle, which was at that timepitclied
at Nob, one of the priests' cities in
I lie tribe of Benjamin.

The shf'K-liread.'] Or, Loaves that
had been offered to Cod. Theit> w ere
Iti'tlve oO'ered every sabba(li-d;iy ,

which were set in the sanctuary, on
the golden table. Lev. xxiv. 6. The
loaves David did cat, were some of
tiiose that had been taken away the
day before to put others in their room.
(See Introduction, p. 56, 57.)

V. 5. The priests break the sab-
bath.] Because they lighted thereon
the fire, slew the sacrifices, &c,
whereby they would have profaned
the sabbath had not those things been
enjoined by God. Accordingly the
Jews were wont to say, that there is
no sabbath in the temple. See JNumb.
xxviii, 9.

V. 6. One greater than the temple,
&c.] i. e. The business I am engaged
in, and wliich my disciples are now
entering upon, is more important and
necessary than any tiling that is done
in the temple ; and indeed the curing
of diseases, and the instructing of
mankind, which was the employment
of Christ and his Apostles, were
works more excellent than the observ-
ance of the ceremonial law. Some
copies read, IJe that is here is greater
than th^ temple. And if so, tlien
these words nui^t relate to Jesus Christ.

V. 7. / will have mercy.] These
^t'ords are a confirmation of w hat is
said in the foregoing verse. Works of
mercyare uu)rearccptable to Clod than
all the sacrifices. Sec Matth. ix. 13.

ST. MATTHEW'S GOSPEL. 321

have condemned the innocent. 8 For the Son of Man is
Lord, even of the sabbath.

9 Then Jesus being- departed from thence, went into their
synag-oo-ue. 10 And a man with a withered liatid, being-
there, the Pharisees, that they mio ht have somewluU whera^'
to accuse Jesus, asked him, whether it was lawfnl to heal
Me wt«w on the sabbath-day ? 11 He replied, Is fliere any
one of you, who having- a sheep, if it happen to fill I info a
ditch on the sab])ath-day, wonhl not iuimriliafr/if lav hold
of it, and draw it out? 12 vVnd of how iuimIi yrcahr
worth is a man than a sheep '.^ It is lawfid (hertforr to <i<»
^ood on the sabbath-day. 13 Then says he to the man;
Stretch out your hand ; he stretched it out, and it became as
sound as the other.

14 Upon this, the Pharisees being gone out of the syna-
gogue, consulted together against hini, how they might r)ut
him to death. 15 But Jesus knoM ing llnir (h'sitpi, with-
drew from thence, and being folhnved by a great uiultitud*-,
he healed all that were sick among them. KJ And h«; chargi'd
them not to discover him; 17 That this saying of the prophet

V. 9. Mark iii. 1.
ix. ]6. V. 13.

John X. 39. xi. 53.

Luke vi. 6.
1 Kinarsxiii.

V. 10. Luke xiii. 14. xiv. 3. John
V. 14, Mark iii. 6. Liikr vi. II.

V. 8. For the Son of Man is Lord.']
This is what serves to justify the dis-
ciples. They attended upon the Son
of Man in his ministry, as the priests
served God in the temple; besides,
the Son of Man had the power of dis-
pensing them from the ohservance of
the ceremoitial law of the sabbath.
See the Introduction, p. 160, 161.

V. 10. Being there.} Greek, 7? c-
hold.

The Pharisees.'] We have added
this word here from verse 14, and
Luke vi. 6.

On the sabbath-day.] This did not
happen on the same sabbath, as is
mentioned, verse 2. See the note on
Luke vi. 6.

V. 11. If it happened tofall,&.c.]
The Jewish saying is mentioned by
some writers ; It is iinlaicful to do any
servile work on the sabbath-day, unless
it is on purpose to save a suul, which
comprehends also brutes. From what
is said here, and Luke xiii. 15, xiv. 5,
it appears, that this was then a com-
mon saying.

V. 15. Jll that were sick among
them.] Greek, Ue healed them all.
We have give given the sense in our
translation.

V. 16. lie charged thtni.] The
Greek word t7r£li/x»i3-£>, is cuminonly
translated, he charged lh*m with
threatnings, but it is unnecessary to
add these last words. See the note on
Matthew viii. 26.

Not to discover him.'\ Wc have in
our note on Matthew viii. 4, .ijsijjned
the reasons why Jesus C'liri-.t was un-
willing that hi> miracles should be
jjublished every where, anil whj he
withdrew when the IMiarisees con-
spired against him.

V. 17. Might be fuljUlcd, S.C.]
This prophecy of I>aiah, which con-
tains a true representation of the
meekness and patience of our blessied
Saviour, is not cited iicre according to
the Hebrew original, llie I.>.ingelist
having contracted it. .NeilJur h it
quoted according to ihc version of the
Seventy, wiio have but indilVerenlly
paraphriiM-d Ihispassnge of I-aiah.

:J-22

A NEW VERSION OF

Tsaiah ini<rlit bo fulfilled. 18 See my servant whom 1 have
chosen, my beloved, in whom my soul is well pleased ;
1 will put my spirit in him, and he shall preach righteous-
ness to the Centiles. 19 He shall not be contentious and
clatnorous, neither shall his voice be heard in the streets.
20 A bruised reed shall he not break, and the smoaking-
flax shall he not quench, till he shall have rendered righte-
ousness victorious. 21 And in his name shall the Gentiles
put their trust.

22 Then was l)rought to him a possessed person, blind
and dumb, and he healed him; so that the man Avhich had
been blind and dumb, recovered both his speech and sight.
23 At which all the people were so astonished, that they
said ; Is not this man the Son of David ? 24 But the Pha-
risees, who heard that, said ; He casts not out devils but by
tlip help of Beelzebub, the prince of the devils.

25 Jesus knowing their thoughts, said to them; Every
kingdom divided against itself, shall become desolate, and
every city or house divided against itself, cannot subsist ;

V. 18. Isaiah xlii. 1. Matth. iii. 17. xvii. 5. V. 20. Ezekiel xxxiv.

16. Isaiah Ixi.l. Job xxxvi. 7. Lament, v, 20. Amos viii. 7. V. 22.

Luke xi. 14. V. 23. Matth. ix. 33. John iii. 2. vii. 31. V. 24. Matth.

ix. 34. Mark iii. 22. Luke xi. 15. V. 2r), 26. Matth. ix. 4, John ii.

25. Kev. ii. 23. Mark iii. 24. Luke xi. 15, 16.

V. 18. Whom I have chosen.'\ Or,
Whom I have protected, and defend-
ed. Which very well agrees with the
Hebrew.

Mij soul is well pleased.'] This is
a Hebrew exprcsssion, the import of
which is, I am delighted. See Isaiah
i. 14.

liightcousness.'] Greek, Judgmsnt.
This is another Hebraism, which sig-
nifies the hiKs and commandments of
(Jod, what is just and righteous. Sec
Matth. xxiii. 23. Luke xi. 42. There
are abundance of instances of this
meaning of the word, in Psalm cxix.

\ . 19. lie shall not he contentious.}
Thi> is one of tiie characters of Jesus
C'hrist, Acts viii. 32, which was imi-
tated by his disciples, 1 Peter iii. 15,
16. I Cor. xi. 16. xiv. 33, and is
opposed to that of his adversaries,
Koinans ii. 8, compare I Tim. vi. 4.

yfnd clainofou.i.'] The original
word denote-, the ravings of a fretful
and impatient person. .See Acts xx.
22, 23, compare Kph. iv. 31. Isaiah
liii. 7.

v. 20. J hniisfd it(d shall he not

break.'] This expression is used to
denote our Saviour's gentleness to-
wards those whose repentance and
salvation he did not despair of. It
implies also his forbearance towards
such enemies as he could easily have
destroyed. Compare Job xiii. 25.

Till he shall have rendered righte-
ousness victorious.] Greek, Till he
hath sent forth judgment unto victory.
This is, Jesus Christ's forbearance to-
wards the Jews, will last till the gos-
pel iiath been preached to them, and
till he hath vindicated tiiem from the
calumnies of their adversaries. This
is what is tlius expressed by Isaiah,
Till he hath established judgment or
justice uponearth.

V. 21. ylnd inhis name. Sec] i. e.
In him. ^-it. Matthew hath followed
here the Seventy, which he did not
in the first part of his quotation, be-
cause they mi^took the prophet's
meaning.

\ . 23. The Son of David.] i. c.
The Messiah. See Matth. i. 1.

V. 24. Jieehcbuli.] See the note
on chapter x, 25.

ST. MATTHEW'S GOSPEL.

323

26 Now if satan casts out satan, ho is divided aoainst him-
self, how then should his kinofdom stand"? 2/ And if it
is by Beelzebub that I cast out devils, by whom do your
children cast them out? For which reason tjuy t lie m. selves
shall be your judges. 28 But if I cast out devils by the
spirit of God; it follows from thence, that the kiiig-dom of
God is come to you. 29 Or hoAV can one enter into a strouif
man's house, and carry off his goods by force, unless one
first bind the strong- man? Then one shall be able to |)iilage
his house.

30 He that is not with me is against me, and he that with
me heaps not up, squanders away. 31 1 declare to you, that

V. 28. Luke xi. 20. Daniel ii. 44. vii. 14. compare Luke i. 33. Ileb.
xii. 28. V. 29. Isaiah xlix. 24,25. .Tolni xvi. 11. V . 30. Luke xi.

23. V. 31. Mark ill. 28. Luke xii. 10. 1 John v. 16. llel). vi. 4. x.

26. 1 Samuel H. 25.

V. 27. Your children.} i. e. Your
disciples, or your countrymen in ge-
neral. There were among the Jews
several that took upon them to exer-
cise. Some made use for that pur-
pose, of herbs, perfumes, and super-
stitious ceremonies. Others conjured
the devils by the God of Abraham,
Isaac, and Jacob, and some even by
the name of Jesns, that they vfould
come out. See Mark ix. 38. Luke
ix, 49. Actsxix. 13.

V. 28. // I cast out devils, &T.
The kingdom of God.l That is, you
may thereby discover that I am the
Messiah, or that king who was pro-
mised to the Jews. The miracles of
Jesus Christ, and the manner in
which he performed them, were ma-
nifest demonstrations of his having
been sent from God (see John iii. 2,
&c.) and consequently that what he
said of himself was true. Hut the
casting out of devils in particular, was
a miracle that proved Christ to be the
Messiah, since he came into the world
on purpose to destroy the works of
the devil. See 1 John iii. 8. John
xii. 31. Heb. ii. 14.

V. 29. Or hoic, /feci In this com-
parison, by the strong man is meant
the devil, and Jesns Christ is the
person that binds that strong man,
and .-polls his goods, by casting him
out of those whom he tormented and
possessed. Compare Isaiah xlix. 24,
25,26.

V. 30. fic thai »■>• not «ith me,
&c.] This is a proverb founded up-
on this, that when two power> are
at irreconcileable enmity a^ain^t e.ich
other, he that forbears joining with
one side, is rp|>nled to be against it ;
and >iuch is the war between Je«us
Cliri'it and the devil, Gen. iii. 15. The
inference our Saviour would draw
from heuce i-, that one, who far
from standing neuter in this war, op-
pose and ca'.t' out deviK, cinnot well
be >aid to be on iheir siile. or net by
their power and luilhoriiy. Jesu*
Clirist may seem also to have an eyr
to fon)e of the Pharisee-, who though
they could not forbear acknowledg-
ing the holinos of hi- doctrine, were
notwithstanding kept by fear, inlrr-
est, or vain glory, from making an
open profession of it. See John xii.
42, 43. There is in St. Luke a pas-
sage that seems contrary to this. Sec
Luke ix. .50.

V. 31. Jll other sins and hint-
phemies.] i.e. All oiher >in, (hat i-
not attended with the same degree
of malice. St. Luke restrains lhe»e
bla-phemies to those thai are >poken
against the Son of Man. Luke xii.
10.

Shall he forgiven.} I'pon their
hearty and unfeigned repc nfance.

The b'ttsphtniv against the Ifoln
Ghost.} By tlie hiasphemy agaimt
the tlohi Ghost, is to be understood
that intolerable alfronl, which was by

324

A NEW VERSION OF

iiHii shall })«• tbrnivcn all oilier sins and blaspliemies, but
as for the l)Ias|)Ii( iny aoainst the Holy Ghost, it shall never
he tnini\( n tlnin. •32 And if any one speaks against the
Son of" Man, it shall be forgiven him; but if any one speaks
against the Holy Ghost, it shall not be forgiven liini, either
in this uorid, or the world to come.

.*3'J Either say the tree is good, and its fruit good; or else
sav. the tree is corrupt, and its fruit corrupt; for a tree is
knoun by its fruit. 34 Oifspring of vipers, how is it possible

V. 32. . Matthew xiii. 55. Jolin vii. 12, 52. Matthew xi. 19. V. 33.

Matthew iii.8. vii. 16, 17, IS. Luke vi. 43, 46. V. 34. Matthew iii. 7.

xxiii. 33. Luke vi. 45.

the Pharisees offered to the Holy
Ghobt, in ascribing the miracles that
were wrniigiit by iiis influence to the
power of the devil. Jesus Clirist
lays, verse 28 of this chapter, that
he cast out devils by the Spirit of
fiod. (For a fuller explanation of
what the blasphemy against the Holy
Ghost was, see Hales's Tracts; and
J)r. Whitbv's Append. 4. to St. Mat-
thew.)

Jt shall not be forgiven A/m.] For
<his, several reasons may be assigned.
,\s true and unquestionable miracles
are the l;i-t means of conviction that
Ciod can make use of for the conver-
sion of mankind, those that obsti-
nately resist this kind of proof, have
nothing further left whereby they
migiit be convinced and brought to
repentance, and cotisrquenlly can
never be forgiven. We may judge
from the manner of ('iirij-t's expres-
sion here, that tlie blasi)hemy against
tlie Holy Ciix).-!, is so horrible a crime,
tiiat (iiid halh excepted it from die
covenant of grace, and res(»lved ne-
ver lo forgive it. Under the law
there were several sins, for wliich
no expiation or satisfaction could be
made. This is the only one that can-
not be forgiven under the goi^pel.
Compare Numbeis xv. 22, 30, 31.
Jleb. vi. 4, and \. 26.

V. 32. Speaks against the Son of
Man.} See the note on Matth. viii. 20.
iJy speaking against the Sun of Man,
i> here meaiil sp<>;iking ;igainst Jesus
('hri,l, as considered in that state of
btimilialion which is in the New Tes-
i.imrnt il< H-ribed by the Son of Man,

and which was so apt to give offence
to persons possessed with false notions
of the Messiah, Matth. ix. 6. The
Son of Man is opposed to Jesus Christ
as acting by a divine power ; and the
blasphemies spoken against him are
opposed to those malicious rcvilings
that were uttered against his minis-
try, though it was undeniably proved
and confirmed by present and unques-
tionable miracles. See Mark iii. 30.
'To speak against the Son of Man,
is the same as to blaspheme, Mark iii.
28. Luke xii. 10, compare Luke xxil,
65. xxiii. 34. Matth. xxvii. 39. Mark
XV. 29. 1 Tim. i. 13.

Either in this world, or the world
to come.'] i. e. Neither in this life,
nor in the life to come. In the Jew
ish style, the age lo come is the age
of the resurrection. This is con-
firmed by Luke XX. 34, 35. The
meaning of this passage then is. That
blasphemy shall never be forgiven ;
for thus it has been explained by St.
Mark chap. iii. 29, but shall be pu-
nished both in this life and the life to
come. See a like expression, 2 Mac.
vi. 26.

V.33. Either say.'] Greek, Make.
That is, since to cast out devils is a
good fruit, ye must needs acknov\'-
Icdge, lliai the tree which bears that
fruit, i- good. Or else, if you deny
the latter, you must then say, that to
cast out devils is a bad frtiit, which is
absurd ; for the fruit partakes of the
nature of the tree. See Matthew
vii. 16, 17.

\'.34. Since it is from the abund-
ance, Sic] There is co occasion to

ST. MATTHEWS GOSPEL. 325

for you, Avicked as you are, to say good things, since it is
from the abundance of the heart that tlie nioutli sneaks; :V)
The good man, out of the good treasure of his heart,' pro-
duces good things ; and the Avicked man, out of the evil
treasure of his heart, produces evil things. 36 But I de-
clare to you, that men shall be accountable in the day of
judgment for every vain word they shall have utteVed.
37 For by your words you shall be justified, and by your
words you shall be condemned.

S^ Then some of the Scribes and Pharisees said to him:
Master, we Avould fain see you work some miracle. :i'j To
which Jesus made answer; This Avicked and adulterous
generation of men require a miracle, hut no other nnracle
shall be given them, but that of the prophet Jonas. 40 For
as Jonas was three days and three nights in the belly of a
large fish, so shall the' Son of Man be three days and three

V. 36. Exod. XX. 7. Levit, xix. 12. Ephes. v. 4, 6. V. 38. Malth xvi I
Markviii. II. Luke xi. 16,29. 1 Cor. 1. 22. V. 39. Mattli. xvi. 4. Mark viii'
12, 38. John iv. 48. V. 40. Jonah ii. 1.

wonder at the malice yon express in
your judgments and discourses. Such
as the heart of man is ; such are bis
■words. Comp. Matth. vi. 22, 23.

V. 36. Fain word.'] The Seventy,
whose style the Apostles generally
make use of, render the Hebrew word
shaker, which signifies falsehood, re-
vilings, calumny, by vain or unprofit-
able. Comp. the Hebrew with the
Seventy in these passages, Exod. v. 9.
XX, 14. Deut. V. 17. Hosea xii. 1,
Mieah i. 14. Habak. ii. 3. and see
Eph. V. 6. where the word vain is
joined with deceit and imposture :
now it is manifest from verse 31, 32,
tliat Jesus Christ doth not speak here
of idle or impertinent, but of false,
reviling iiaA blasphemous words. For
this reason some manuscripts read,
every wicked word ; and thus St.
Chrysostom understood it.

V. 38. Some miracles.] Gr. We
would see a sign from you. Miracles
are in the Hebrew style termed signs,
because they are proofs aud manifest
tokens of a divine mission. See Exod.
ix. 8, 9, &c. The miraculous works
of Christ, such as healing the sick,
&c. were indeed signs, but the Jews
required some of another nature, so
that the sign meant here, is some un-

common appearance in the heavens.
Luke xi. 16. like tho-e that wore
caused by Joshua, chap. ». 13. by
Samuel, i Sam. vii. U). and by lllijah,
1 Kings xviii. 32.

V. 39. IVicked and adulterous ge-
neration.] i. e. A degenerate and
base generation, which hath de|)arterf
from the holiness of it< ancestor';.
This passage is an allusion to Isaiah
Ivii. 3, 4. comp. John viii. 34—14.
Psal. cxliv. 7, 8. It is the generation
of vipers, mentioned in the 34lh verse.
Perhaps Jesus Christ allude^ iiere to
the debauchery and unlawful divr)rces
then so common among tin- Jews,
whicli proved the occa-ion of number-
less divorces among that |»eopIe.

W miracle.] Cir. yf sign. \- in
the foregoing verse.

That of the prophet Jonas.] i. c.
Tliat which happened in the person
of Jonas.

V. 40. Of a large fish.] Thus we
read in Jonas, chap. it. I. ami the Gr.
word x'>i1o<;, which is used here in (he
original, signifies no more than a large
Jish^ and not properly a whale. It hath
even been observed, that a whale's
gullet is so narrow, that she cannot
swallow a man ; therefore the learned
have supposed (hat tiie t\A\ that >wal-

-.yir.

A Ni:W VERSION OF

ni<r-lits ill the ])o.soin of the earth. 41 The Ninevites shall
rise up in tlie day of judgment acrainst this generation, and
shall condennj it, because they repented at the nreacbing- of
Jonas, and a greater than Jonas is here. 42 Tne queen of
the south shall rise up in the day of judgment against this
ciciKiation, and shall condemn it, because she came from
the fartlu rniost bounds of the earth, to hear the Avisdom of
Solomon : and a greater than Solomon is here.

A-i Wlien an unclean spirit is goue out of a man, he walks
through dry places, in quest of some repose, but finding-
none, 44 He says, 1 will return to my house, from whence
1 came out ; and at his return, findeth it empty, swept and
neat ; 45 lie goes and takes with him seven other spirits,
more wicked than hintself; they enter in, they dwell there ;

V.41. Luke -Ti. 32. Jonas iii. 5. Ezek. xvi. 51,52. V. 42. 1 Kings x. 1.
2Chron. ix. 1. Luke xi. 31. V. 45. 2 Pet. ii. 20,21, Heb. vi.4. x. 26.

lowed .Tonas was one of that kind,
which is by the Greeks called lamia,
because his moutli and throat are very
larsje.

Three days and three nights.'] The
Hebrews were wont to say the daij and
the night, to denote a whole natural
day, consistin}; of 24 liours. See
Gei). vii.4, 12. ICxod. xxiv. 8. xxxiv.
18, <S;c. It is then as if Jesus had
said, The Son of Man shall be three
days in the heart of the earth. It is
true, that Jesus Christ did not remain
three wliole days in tiie sepulchre, but
the whole is put for a ])art. JJut it
may be ob^erved, tiiat tiie Jews were
u-jcd to reckon pari ofaday, and even
one hour for a \\ hole day ; wlien tliey
explained the law that orders children
to be circuuiciscd on the ci^htli
day.

Jn the bosom of the earth."] Or.
In the heart of the earth. It is an
Hebraism i)ut for the earth. Sec
what Mzekiel says of tlie city of Tyre,
which was siluated oi; the sea shore,
ch, xxvii. 4. and xxviii. 2. What in-
d\iced Je^us Christ to express himself
in this manner, is that lie alludes to
what Jonas snys, chaj). ii. 2.

V. 41. Shall rise up.] C.v. Shall
stand. Which is an allusion to a
custom then in use among the Jews
and ({.ouiuns: namel>. That tlicwit-
ncbscs stood up, when they accused

the criminals, and bare witness against
them, I\Iark xiv. 17.

Shall condemn it.] i. e. Shall cause
it to be condemned, as Heb. xi. 7.
and verse 28 of this chapter.

^ greater than Jonas is here.] Gr.
Jnd behold, &<■. Thus in the next
verse, ^nd behold more than Solomon.

V. 42. The queen of the south.]
That is of Sheba, or Saba, in Arabia
Felix, on the south of Jiidea.

From the farthermost bounds, &c.]
The kingdom of Saba extended as far
as the ocean, and was the extremity
of the earth on that side.

The leisdom of Solomon.] That
is, the learning of Solomon. The
Greeks were wont to give the name
of tcisdo7n to the knowledge of divii.#,
and human things, of nature and re-
ligion. This was the wisdom which
the Egyptians boasted of. Acts vii. 22.
and the Grecian philosophers pro-
fessed.

V. 43. IVhcn an unclean spirit,
&c.] This is a comparison that is ex-
plained in the 45th verse. See the
note on Mafth. x. I,

Through dry places.] \. e. In de-
serts, wherein, as the Jews fancied,
the devils were worn to reside. See
Isai. xiii. 21, according to the LXX.

\ . 45. ^cven other spirits.] i. e.
Many, John iv. 1. 1 Sam. ii. 5.

// shall happen.] The Jews had

ST. MATTHEW'S GOSPEL. 327

and tbe last of that man is worse than the first. In the same
manner it shall happen to this wicked generation.

46 As Jesus was yet discoursing to the people, his mother
and his brothers stood without, and wanted to speak with
him. 47 Upon which, one said to him, Your mother and
brothers are without, and desire to speak with you. 4H Hut
Jesus replied to him that spake to him : Who is my mother,
and who are my brothers ? 49 And pointing with his liand
towards his disciples, Behold, says he, my mother and my
brothers.

50 For whoever shall do the will of my father, who is
in heaven, the same is my brother, and sister, and mother.

CHAP. xni.

Parable of the sower, 1 — 9. Why Christ spake in parables,
10 — 15. Explication of that of the soiccr. A<hyiiita(/e
of the disciples, 16 — 23. Parable of the tares, "24 — :J0.
Of' the mustard seed. Of' the leaven, 31 — 35. That
of the tares explained, 36 — 43. The hidden treasfire.
The pearl of c/reat price. The net, 44 — 50. The scribe
well qualified, 51, 52. Christ despised in his otcn
country, 53 — 58.

1 The same day Jesus being- gone out of the house, sat
by the sea-side. 2 And there came about him so great a

V. 46. Markiii.31. Luke viii. 19. V. 1. Mark iv. 1. Luke viii. 4.

often beeu severely punished by God, world. He takes upon him the beau-

they as often repclited, and God for- tiful character which is p;iven to Levi,

gave them. But at last they pro- Dcut. xxxiii. 9. What constitutes

voked him to destroy them, by obsti- the children of God, is what makes

nately rejecting the gospel, and cru- the kindred and brethren ot the Son

cifyiiig Jesus Christ. Then it was, of God, compare Luke xi. ti7, iJS, and

that instead of one devil wherewith Matth. v. 9, 45.

they had been till that time tor- V. 1. The same da i;.] Thi? is the

mented, they were for ever tormented plain and literal meaning of the origi-

by an infinite number of evil spirits. nal, and it may be understood of the

Compare Hebrews vi. 4, 5, 6. 2 Peter day when the mother and rei.itions of

ii 20 21 22. Jesus Christ came to him. It must

'v. 46. W brothers.'] See Matth. notwithstanding be observed, that this

^iij 55 expression is not always to be taken

V. 50. IVhoever shall do the teill, literally, but may only signify «<!/*«<

&c.] This is an excellent saying, time, or one of those dai/s, as St. Lukr

■whereby our Saviour declares that words it, v. 17.

the most righteous person is the V. 2. He nrav forced to go ,nto n

aearest and dearest to him in the bark.] To prevent being thronged by

328

A NEW VERSION OF

imiltitude of people that he was J'orced to go into a bark,
•where he seated himself, whilst all the people stood on the
shore.

a Then ho told them many things in parables, and dis-
coursed to tliem t/tfts: 4 A so>ver went out to sov/ : and as
he was sowing, part of the seed laliing- upon the beaten
path, the l)irds ciime and eat it up. 5 Another part fell
upon rocky ground, wjiere it liad not much earth, so that it
quickly sprung- up, because the soil had no depth. 6 This
Avas tlie reason that upon the sun's appearing it was scorched,
and as it had no root, M'ithered away. 7 Another part fell
among- thorns, and the thorns grew up and killed it. 8 But
last/if, anotlier part falling on good ground, bare fruit, one
grain yieldbifi an hundred, another sixty, another thirty.
9 lie that hath ears to hear, let him hear.

10 Upon this the (lisci[)les came up to him and said. Why
do you thus speak to them in parables? 11 He replied. It is,
because to you indeed it is given to know the mysteries of the

V. 8. Gen. xxvi. 12.
Dent. xxix. 4. V. 11.
ii. 27.

V. 9. .Matth. xi. 1-3. Luke viii. S. Mark iv. 9
Mattli. xi. 25. xvi. 17. 1 Cor. ii. 10. 1 John

flio people, and that he might be the
better liearil.

SloDil.} The Greek word il^<;xn,
■vvhic!) pr()])erly signifies stood up, sig-
nifies here only stood, or teas. See
the note on ehnp. vi. 5.

V. 3. Parables.] The Greek
ivord Tra^aboAjj, or parable, signifies
a comparison. Here it is taken for
the li^urative and rmgniatical man-
ner ill which Jesus Ciirist delivered
his in-lrurtions to the people, lest he
^Iiould be understood by some, (see
ver. IS, 14.) and migiit exritc the cu-
riosity and attention of others. Thus
J.zekiel's riddle is a parable, Ezek.
xvii. 2. See likewise Izek. >x. 49.
according to the Seventy. It is in
our versions, chap. xxi. 5.' The LXX
have given the same name to some
common proverbial sayings, 2 t hron.
vii. 20. P.-al. Ixix. 11.

V. 4. ^ sotcer.'] Gr. lichold a
soKcr Kent forth to sow. The word
bihold hath no particular einiihasis,
but is only a form the Hebrews have
of beginning their narrations.

V. 6. 77/is iTrtj tlu rcason.'\ Tlii;

is the meaning of the Greek particle
01 in this place.

Upon the sun's appearing.'^ Gr.
Being up.

V. 8. One grain yielding, &c.]
Which is the most plentiful crop.
See Gen. xxvi. 12.

V. 9. lie that hath ears, &c.] See
Matth. xi. 15.

V. 10. Upon this."] There is in
the Greek only xa» and. yind tht
disciples, &.c. But it appears from
St. Mark, that the disciples did not
ask Jesus Christ this question till
after tiie multitudes were gone away.
See Mark iv. 10.

V. 11. 7'he mysteries."] The word
mystern signilies in general w hatever
is hidden and unknown. The hea-
thens w ere wont to give that name to
their religious and secret ceremonies.
But Jesus Christ uacs it here to de-
note some particulars that were to
'lappen relating to the gt)sj)el, the
preaching o("i(, and tiie ,~ucci» it w ;us
lo meet with in tlie world; which
were at tiiat time unknown, and con-
seq-untly mysteries, till they were le

ST. MATTHEVY'S GOSPEL.

329

kingdom of heaven, but to them it is not g-iven. 12. For to
him that alreadtf has shall be given, and more shall he re-
ceive; but for him that has not, from him shall be taken
even what he has. 13 Upon this account it is that I speak to
them in parables; for seeing, they see not; and hearing, they
hear not, nor understand. 14 Thus in them is fulhlleil that
prophecy of Isaiah, ye shall hear indeed, but ye shall not
understand ; ye shall see indeed, but ye shall not perceive.
15 For the heart of this people is grown fat; they are dull of
hearing- with their ears, and their eyes have they shut, lest
they should see with their eyes, and hear with their ears, and
understand with their hearts, and should be converted, and I

Rev

xii. 40. Acts xxvii

12. Matth. XXV. 29. Mark iv. 25. Luke viii. 18. xix. 26. John xv. 5.
xxii. Jl. V. 14, 15. Isaiah vi. 9. Mark iv. 12. Luke viii. 10. John

2 Cor. iii. 14, 15.

26. Rom. xi. 8.

vealed. And this is the true notion
of a mystery, in the scripture sense of
the word. See verse 35 of this chap-
ter, and compare I Cor. ii. 9.

V. 12. Shall be given.] This is a
sentence often made use of by Jesus
Christ, and which looks like a para-
dox. He that hath, is he that im-
proves those advantaojes which God
hath given him, and continually re-
ceives more till he hath attained to a
full measure of them. And he that
hath not, is he that doth not improve
the like advantas^es, and makes so ill
a use of them, that they stand in no
more stead than if he had tiiem not.
This sentence is explained by the
parable of the talents. See Mattii.
XXV. 14, &c.

Shall be taken what he hath.] i. e.
the talents that have been intrusted
to him. This is what he hath. And
he hath nothing, because he doth not
make a good use of them.

V. 13. Upon this account it is.]
This is the reason why Jesus Christ
covers his doctrine under parables.
See Matth. xi. 25. and vii. 6.

Seeing, theij sec not.] i. e. they
are resolved neither to hear, nor un-
derstand, as is plain from verse 15.
This expression, which is not pecu-
liar to the sacred writers, denotes
here a want of minding; and attend-
ing to what is done or said. Men see
it, without seeing it, because they do
not care to understand, and accord-

ingly slight what is proposed to them.
But it is to be observed, that what is
said in this and the following verses,
is to be understood only of the greater
number, not of all.

V. 14. Jn them is fulfilled, 6tc.]
i. e. This proi>hecy hath been a se-
cond time fulfilled in the Jews that
lived in the time of our Saviour, as
it had been before in those Jews, who
were contemporary with Isaiah. St.
Matthew hath, in his quotation out
of the prophet, followed the Seventy;
which is sutficient to let us into tlie
reason of the dill'erence there is be-
tween the original in this place and
the Hebrew.

Ve shall hear indeed.] Or. Hear-
ing, you shall hear, and seeing, you
sh(f.ll see. This is a Hebrew phrase,
which signifies only, I'nu shall hear,
you shall see. Tlierc are numberless
instances of this in the Old Testa-
ment, as Jer. iv. 20. Zecji. vi. 15.
St. Luke did not think tit to retain
this Hebraism, ch. viii. 10.

V. 15. Grown fat-] i. e. stupid,
dull, and properly allected with such
a stupidity as is caused by prosperity.
See Deut. xxxii. 12 — 15. The heart
is tw ice put in this verse for the mind
or understanding. It is a Hebrew
exj)ression.

/ should heal, &c.] St. Mark hath
expressed this w ithout a figure, ^nd
that their sins should be forgiven them.
See Mark iv. 12.

890

A NEW VERSION OF

slioiild Im';iI tliem. Id But as for you, happy are your eyes,
hetausc tlit-v stc: niid your ears, ))ecause they hear. 17 For
1 nsKiirr ynii. that in;my pro[)hets and holy men were desirous
to see those things which you see, and saw them not; and to
hear tilings which you hear, and heard them not.

Is Von therefore may hear the explication of the parable
of the sower. 1!) W lien a man hears the word of the kingdom
of' (ji>(/,;im\ relishes it not, the wicked one comes and takes
awav what had been sown in his heart. This is he who
received the seed in a beaten path. 20 As for liim that
received the seed on rocky ofound, he is a man who hears the
word, an<i at tirst gladly receives it; 21 But who having- not
root in him, believes only for a time, for as soon as any afflic-
tion or persecution happens on account of the vi'ord,he pre-
sently falls oil". 22 He that receives the seed among thorns,

V. 16. Matth. XV i. 17. Luke x. 2
V. 18. Mark iv. 11. Luke viii. 11.
32. John V. 25.

V. 17. Ileb. xi. 13. 1 Pet. i. 10, 11.
V.20. Isaiah lviii.2. Ezek. xxxiii.31.

V. 17. Many prophets and holy
men.'] This is what sets the disciples
alxive all propliets, and rendered
them f^reatest in the kingduiyi of hea-
ven- See Matthew xi. 11. compare
Pjalm cxix. 174. Luke ii. 23, 29, 30.
John viii. 36. 1 Peter i. 10, 11,
12, &c.

V. 19. When a man hears.] Cir.
./iny one hearing.

Theteord of the kingdom of God.]
That is the gospel. See Matth. iii. 2.

lielishes it not.] Gr. I'ndcrslandelh
it nut, i. e, doth not understand the
truth, excellency, and value of it,
doth not make due rellections on the
inslruction> he receives, and slights,
and uiid<rvalues them. See the force
of the original Greek word, Rom. iii.
II. and i. 21, .M. Tin- Seventy have
mmle use of il, Isaiah vii. 9, to ex-
press ;i Ui-brew word that signifies to
btlici'c.

The wicked one comes.] That is
the devil, who is generally supposed
to be (he first caus<' .iiid origin of evil.
See Mark iv. 15. This is a 11,-brew
expression which is not to be literally
und.Tsiood, fur the devil doth not
eiit.r iniu a man's heart, to take the
word away from thence; it vanishes
of ii-df for want of knowledge, faith,

and value for the truth, and as Jesus
Christ says, because they do not un-
derstand it. The devil is said to do
what is caused by the passions, and
an inordinate love for this world,
who are looked upon as his instru-
ments.

lie who received the seed.] Gr.
He that is sown, i. e. the tield that
hath been sowed ; but in explaining
this parable, Jesus Christ mixes pro-
per and figurative expressions toge-
ther. See the note on Luke viii. 12.
There is the same expression (he that
is sown) verse 20, 22, 23.

V. 21. fVho having no root in him,]
It is properly the word that hath
no root in itself. Compare Col. ii.
5. Ephesians iii. 18. By the root here
is meant a firm and well grounded
faith, accompanied with good works.
See Matth. vii. 26, 27.

Believes only for a time.] Gr. Is
for a time. We have added tlie word
believes from Luke viii. 13.

lie falls air.] Gr. He is scanda-
lized, i. e. he apostatizes and re-
nounces the gospel. Tor the true
meaning of this word see the note
on Matthew xi. 6. v. 29. Compare
Luke viii. 13. where it is they fall
away.

ST. MATTHEW'S GOSPEL. 331

is a man that hears the word, but in whom the cares of this
life, and deceitfulness of riches clioak it, and render it fruit-
less. 23 Lastly, those who received the seed on good
grouud, are they who hear the word and relish it, in Avliom
it bears fruit, and yields in some an hundred^o/t/, in others
sixty, and in others thirty.

24 Jesus proposed to them another parable in these terms;
The kingdom of heaven is like a man, who had sown good
seed in his field. 25 But whilst his servants slept, his enemy
came and sowed tares among- the wheat, and went aM'ay. 26
When therefore the blade Mas come up, and bear its fruit,
the tares were seen also to appear. 27 Then the servants
came to their master, and said to him; Sir, did not you sow
good seed in your field? Whence then are these tares? 2N He
said to them. Some enemy has done this. Shall we therefore,
said the servants to him, go and weed them out? 29 No, an-
swered he, for fear whilst you are weeding out the tares, you
pluck up likewise the corn. 30 Let them grow together till
harvest, and I will say to the reapers in the time of harvest ;
Gather first the tares, and bind them in bundles, to burn them,
but carry the wheat into my barn.

31 Jesus proposed to them this parable also: The kingdom
of heaven is like a grain of mustard seed, ^x\\\c\\ a man takes
and sows in his field. 32 This grain is indeed the least of all
seeds, but when it is grown, is the largest of all pulses, and
becomes as a tree, so that the birds of the air may come and
make their nests in the branches thereof.

V. 22. 2 Tim. iv. 10. V. 27. Matth. x. 25. xiii. 37, V. 30. Matth. iii, 12.
V. 31. Mark iv. 30. Luke xiii. 18. Isaiah ii. 2, 3. Micah iv. 1'.

V. 22. The cares of this life.} V. 29. Weeding out.} Gr. Gather-

Compare Luke xxi. 34. and 2 Tim. ing, reaping.

j5 4 V. 31. This parable also.] Gr.

Deceitfulness of riches.} e. i. riches Another parahle, saying. The design

that are deceitful. Jesus Chirst doth of this parable, and of the following

not here condemn riches, but an one, was to teach the people, that

immoderate love of them, which there would be but a small number

hindered men from embracing the of Jews that should embrace the gos-

gospel, and from continuing in the pel, but that they would be so many

profession of it. See Matth. vi. 33. instruments in the hand of Providence

1 Timothy vi. 9, 10. in converting an incredible multitude

V. 24. The kingdom of heaven is of gentiles.

like, &c.] That is, the same thing V. 32. Is the least of ad seeds.}

happens in the preaching of the gos- This is an exaggeranon frequently

pel, as would happen to a man that used in common discourse for there

sows good corn, &c. There is in the are some sorts ot steds smaller fhis

Greek, good seed. is then to be understood as if Christ

352 A NEW VERSION OF

:i-'J Airaiii, Ik' s|»akc this parable to thom : The kinw-dom,
<if Im ;ivt II is lik«- haven which a Moinnii takes and covers up
ill ihrt c iiicasurcs of Jiical, till the Aviiole is havened.

;M .lisis spake all these thinos to the people in parables,
siikI without a parable he said not a/vj thiiu/ to them : 35
That this sayiiii;- of the prophet niioht be fulfilled; I will
open my mouth /o speak in parables, I will divulge things
MJii(h have been concealed ever since the foundation of the
world.

:}(» Then Jf.sus, having dismissed the people, went to his
house, and his disciples being come to him said; Explain to
ns the pnraldeof the tares sarin in the field. 37 He answered
ihciii, I le that sows the good seed is the Son of Man ; 'JS The
ficUl is the world ; the good seed are the chililren of the king-
<lom ; the tan'S are the children of the wicked one ; 39 The
nicniy who sowed tliera is the devil ; the harvest is the end
of tin- >\orl(l, and the reapers are the angels. 40 As therefore

V. .33. I-iikp xiii.'iO. V. 34. Mark iv. 33, 34. V. 35. Psalm Ixxviii. 2.
Rom. \\i.23. ICor. ii.7. Col. i. '26. Eph. iii.9. V. 38. Gen. iii. 15.
Maiih. txiv. 14. xvviii. 19. .Mark xvi. 15. Luke xxiv. 47. John viii. 44.
Art- \iii. 8. 1 John iii. 8. Rom. x. IS, xi. II, 12. Col. i. 6. V. 39. Rev.
siv. 13. Joel iii. 13. V. 40. 4 Esdr. iv. 31.

had said, tcfiic/i is one of the smallest is not a prophecy of the manner in
srrds. Je'-us Christ hath in this com- -which Jesus Christ Avas to teach ; but
pari-(in of the kingdom of heaven only an application tiie Kvangelist
with inu'-tard '•eed, made use of a inalvcs of the words of the psalmist
l)lira-c familiar to the Jews, whowere to the mysterious manner in which
wont tliu- to describe a very small our blessed Saviour taught.
IhiuR. See Matth. xvii.20. V. 38. The children of the king-
Is the largest of all pulses.] Mus-' dum.'} This is an Hebraism, signify-
tard seed, winch in these parts of the inj; the heirs of the kingdom. See
world produce', but a small plant, doth Matlhew viii. 12. where the unbe-
in the ea-l<Tn countries V K-id >o lofiy licving Jews are named the children
anil branched a -talk that people may of the kingdo7n, in opposition to the
khrlter under its branches. g.ntilo, because that being born
Alakf their nests.] Or perch, and within the covenant the kingdom was
shade thtmsrlvrs. theirs, if they had not rejected it by
V. 3.i. Three measures of meal.] their unbelief, licvc the children of
Jesus ( hri-t hath mentir-ned here the kingdom are, lirst, the believing
Ihrrt measures of meal in parlicul.ir, .lews; and, secondly, the converted
herausr this s.-emjt to he the quantity gentile^, that were substituted in the
that w-rA to be kiiiaded at once. See room of the unbelieving Jews.
fJrn. xviii. «. 'fhc children of the tcicked one.]
V. >il. Uithniit a parahir he said i. e. Of the devil, that imitate him
not, Ac] That is. at that lime, in his wickedness, and are tne inslru-
or rUr to the people that heard him ments of liis mischievous purposes,
•h"'". John viii. 41,44.

V. .'}.'■>. That this saying of the pro- V. .39. The end of the tcorld.] Or.

phet,i^r.] See Tsalm Uxviii 2. I'liis of the age. This is a Hebrew

ex-

ST. MATTHEW'S GOSPEL. 333

the tares are gathered and hiiriied in the fire, just so it shall
happen at the end of the world. 41 The Son of Man shall
send his angels, Mho shall root out of his kingdom all occa-
sions of falling, and those tliat practise iniquity ; 42 And shall
cast them into the burning furnace, where shall be weeping
and gnashing of teeth. 43 As for the righteous, they shall
then shine like the sun in the kingdom of my father. He
that hath ears to hear, let him hear.

44 Again, it is with the kingdom of heaven as Avith a trea-
sure hid in afield; a man finds this treasure, and hides it
again ; then goeth with joy and sells all that he has and pur-
chases that field.

45 Moreover, the king<loni of heaven is like a merchant,
who is in quest of fine pearls. 40 And having met with one
of great value, goes and sells all that he has and l)uys it.

47 The kingdom of heaven is also like a net, which is cast
into the sea, and incloses all sorts oj' fish. 48 When it is
full, the Jishermen draw it to the shore, and sitting down, nut
the good together in vessels, and cast away the bad. 41) Tnus
shall it be at the end of the world. The angels sliall come,
and after they have separated the w icked from the just, 50
They shall cast the wicked into the burning furnace, where
there shall be weeping and gnashing of teeth.

V. 41. Matth. xviii. 7. 1 Cor. xi. 19. Rom. xvi. 17. 2 Pe(. ii. 12. V. 42.
MaUh. iii. 12. viii. 12. Rev. xix. 20. xx. 10. V. 43. Wi>rlom iii. 7.

Dan.xii.3,4. Esdr. vii. 55. lCor.xv.41. V. 44. Prov. ii. 4. iii. l.'J.

V. 46. Prov. viii. 10, 11. V. 49. Matth. xxv. 32.

pression frequently used in the New ven, as when a man, Ac. Tiie de-
Testament. See Heb. i. 2. And thus sign of this comparison, and of the
also ver. 40. following one is to shew. That the

The angels.] This is an allusion advantages of the kingdom of heaven

to Joel iii. 13. See likewise Rev. are of so great a value, that he that

xiv. 15, can obtain theui, ought to sacriUcc

V. 4i. That shall ront out.] There every thing in the world to purchase

is only in the Greek, that shall ^fl</<er them. Comp. Matth. xix. 27, 2S.

or pluck out of his kingdom. 29.

All occasions of falling.'] i.e. -All \. 4:1. Like a net.] Compare .Matth,

those that are an occasion of falling, xxii. 9, 10. The meaning of thi- pa-

and who, like tares, hindered the rable is much the same as of thai of

good corn from growing: the chil- the tares and the tield. Both good

dren of the wicked, ver. 38. and bad embrace ihc gospel ; and re-

V. 42. Into the burning furnace.] main confounded together, till Jesus

In Gehenna, Matth. v. 22. Christ comes with hi, .nngels to se-

Where shall be weeping.] See parate them the one utth the other.
Matth. viii. 12. V. 49. Of tl,c tcorld.] C.r. oj the

V. 44. Again, it is, &c.] The age, as above, ver. 39.

of this is, (hat the same V. 50. '/'/«•.'/ shall cast.] Sec ver.

mean in

thing happens in the kingdom of hea- 42 of this chai)ter.

331

A NKW VEK810^ OV

51 Tlini said Jf.sus to Iiis disciples, do ye understand all
tlicsc thinusy They n-plied, yea, Lord. 52 Then he said
to thrill. It is thus that every doctor, well instructed for the
kiniidoiii nt' ht :iv«i), is like the master of a family, who pro-
ducts uiil of his treasure thinjis old and new.

5.i W htii Im' had linished these parables he departed from
that place: 54 And being come into his own country, he
tiHi^ht //if people in their synaoogue, so that they said, all
hlb'd with astonishment, whence has this man this Avisdom,
and the j)ower of working- these miracles 1 55 Is not this the
carpenter's son ? Is not his mother called Mary, and his bro-

V. 52. MaUli. xxiii. 34. .3 Esdr. viii. 3. V, 5t, Mark vi. 1, Luke

.16. V. 55. John vi. 42. Mattli. xii. 46. Isa. xlix. 7.

V. jl. Dot/oil understand.'] See
above, ver. 19.

V. 52. Every doctor.'] Gr. Every
scribe. But ■\vc have not in our traua-
lation retained thia wonl, wiiieli pro-
perly denotes the doetors of the law,
because Chris-t here speaks of the
teaeliers of tlio go-pel. Sec Matth.
xxiii. 34. where Jeiu-; Chri>t makes
use of tliia word in llie same sense.
Tiii> ia particularly to be understood
of our Saviour liiniaelf, who some-
times makes use of dark and obscure
s.-iyinfT'i. and sometimes explains them :
who at one time quotes Moses and
the prophets, and at other cites say-
ings ihat were vulgarly used among
the Jews.

1$ like the master of a Jamily.]
Je«us (Christ compares a faithful and
indu>triou> i)reaeher of the gospel, to
a^ood householder, wiio halii gathered
loK> Iher the fruits of several years,
and di>trll)ules them to his family,
ile liath given the pattern and exain-
jile of -urh a tracher, in his discourse
• ontainrd in ilii^ chapter. It hath
been alreadv observed, that the word
trrii'.urt signilics any collection of
things w haisoevcr, and the places
M heri- siuh roll. (ions are kept. Gra-
narin are called Inasurirs, driaccv^bl,
in the Seventy, Joel i. 17. -ec Matth
ii. II.

\ . '>^. ffr drpartrd from that
ptncr.'] Ill- crossed the lalic to go to
(indura, Mark iv. S5.

V. 54. This icindotii.'] i. p, (hat

learning. They were amazed to find
in Jesus Christ such extraordinary
learning without having ever been
taught by their doctors. See Matth.
xii. 44.

The power of teor7;ing these mira-
cles.'] Gr. and these virtues, which
is a word that denotes both miracles,
and the power of performing them.

V. 55.' The carpenter's son.] The
Greek word (texIwv) signifies one that
works eitlier in wood, iron, or stone ;
but it is a received tradition in the
church, that Joseph was a carpen-
ter.

llisbrothers.] By comparing Matth.
xxvii. 56. Mark XV. 40. John xix.
25. with this passage, it a|)])ears that
the four persons mentioned here v\ ere
till' sons of Mary, sister to the A'irgiii
Mary, and the wife of Cleophas or
Alplieus, for it is the same name.
See Matth. x. 3.

Jajnes.] That is James the Lesser,
who is by St. Paul called our Lord's
brother, 'Ga\. i. 19.

Joses.] Or Joseph, for it is the
same name ; this is the only son of
Mary the wife of Alpheus, that never
was an Apostle.

Simon.] Ho that is named the
zealot or (?anaanite, thereby to dis-
tingnisii him from Simon Peter. See
Matth. x. 4.

Judr.] The author of the epistle
that goes under that name, wherein
he styles himself the brother of James.
See Matth. \. 3.

ST. MATTHEM'S (iOSPEL.

33'«

thers, James, Joses, Simon, and Judas? 56 His sisters, are
they not all here anjon^- us '} Whence then can he have all
these things'? 57 And they took offence at him. But Jf.sus
said to them. It is only in his own country, and in his own
family, that a prophet is not honoured. 5H And he did hut
few miracles there by reason of their unbelief.

CHAP. XIV.

Herod hears of Christ and his miracles, 1,2. ^^n account of
the death of John the Baptist, 3 — 12. Jesus Christ feeds
jive thousand me7i, icithjive loaves and twojishes, Vi — 21.
He walks on the tvater, and causes Peter to do so too,
22 — 31. Several sick persons cured by touchiny the hem of
his garment, 32 — 36.

1 At that time Herod th^ Tetrarch hearing- of the fame of
Jesus, 2 Said to his servants; this is John the Baptist, ho
is risen again from the dead, and hence it is that he works mi-

V. 57. Matth. xi. 6. Mark vi. 3, 4. Luke iv. 24. John iv. 44. Isa. liii. 3.
V. 1. Mark vi. 14. Luke ix. 7.

V. 57. They took offence at him.']
Gr. they were scandalized in him.
This is not to be understood of scan-
dal in the common acceptation of that
word in our language. The Naza-
renes not being able to reconcile the
miracles and wisdom of Jesus Christ
with the meanness of his birth were
full of doubts and uncertainties, they
could not tell what to say or think of
him, suspecting, perhaps, that he was
a sorcerer. The word unbelief, that
is used in the next verse, serves to ex-
plain all this, and even we learn from
Luke iv. 22. that notwithstanding
their unbelief they could not forbear
praising and admiring him.

It is only in his own country.] i- e.
That is what most usually happens.
And this is a proverbial saying. Sec
the note on Mark vi. 4, compare
Luke iv. 24.

V. 58. By reason of their unbe-

lief.] Jesus Christ displayed his
power only towards thosi- that believed
in him : hence this saying of his,
thy faith hath heated thee, Luke viii.
48. xviii. 42. compare Acts xiv. 9.
See the note on Mark vi. 5.

V. 1. Herod.] viz. Herod Anti-
pas, one of the sons of Herod the
Great.

Tetrarch.] That is, prince or go-
vernor of the fourth part of a kinj-
dom or country. Herod left by will,
Galilee and Peraca to his -on Herod
Antipas, Joseph. Antiq. I. xvii. c.
10.

V. 2. He is risen again.] It is
manifest from this pass.ige, and Luke
ix. 7. that the resurrection of the
de:id was then an article of faith
among the Jews.

He works miracles.] (U
or virtues operate in him.
note on Matth. vii. 22.

Poterrs,
See the

336

A NEW VERSION OF

racles. 3 For Herod having apprehended John, had bound
him, and put Inm in prison, on account of Ilerodias, his bro-
tlier Philip's m ife : 4 Because John had said to Herod : It is
not laM i'lil for you to have her. 5 He would therefore very
fain have put him to death, but lie Mas afraid of the people,
because John was looked upon as a prophet. 6 But whilst
Herod's birth-day was solemnizing, it happened that the
daughter of Herodias danced before the whole company, and
pleased Herod ; 7 So that he promised with an oath, to give
her whatever she should desire. 8 Upon which she, in-
structed lieforehand by her mother, said ; Give me here in a
dish, the head of John the Baptist. 9 The king Avas troubled
at this, liut on account of his oath, and of those that sat at
table with him, he ordered that it should be given her; 10
And accordh'f/iy sent and beheaded John the Baptist in the
prison. 11 His head was brought in a dish, and given to
the daughter, who carried it to her mother. 12 After which,
his disciples came and took up his body, and having buried it,
M ent and acquainted Jesus tcifh irhat had happened.

13 As soon as Jesus heard this, he privately retired from

V. 3. Matth. xi. 2. Mark vi. 17. Luke iii. 19, 20.
6. XX. 21. V. 5. Matth. xxi.26. Luke xx. 6.

V. J3. Mark vi. 32. Liike ix. 10. John vi. 2.

V. 4. Lev. xviii,
V. 9. See ver. 5.

V. 3. For Ilerod.'] Here is a di-
gression from this verse to the 13tli.

Having apprehendtd.^ See the note
on Matth. xxvii. 26.

Herodias.'] Whirh was the daugh-
ter of Aristobulus, who was put to
death by liis own father. Josei)h.
Antiq. 1. xviii. c. 7.

Philip.] Tetrarch of Trachonitis,
Oaulonitis, Batana*a, and Peneas.
Jo-eph. ibid.

V. 4. Jl is not lawful, &c.] By
tlie law, a man was forbid marrying
his brother's wife, unless the latter
(lied childless, Lev. xviii. 16. xx. 21.
Dent. XXV. 5. Now Philip was still
alive, and had even a daughter by his
wife, which served to aggravate the
crinic.

V. 5- He teas afraid ofi/ic people.]
St. Mark adds, ch. vi. 20. that he had
ri'>|)oct lor .John, because he was just
and holy -. both these particulars agree
very well.

V. 6. Danced.] Which was an
ancient custom among the eastern
iiionarriis. See Gen. \1. 20.

Before the whole company.] In the
presence of the princes, captains, and
chief men of tjie riation, Mark vi. 21.

V. 7. Whatever she u-ould desire.]
St. Mark adds, even to the half of his
kingdom., Mark vi. 23. Sec the same
oilers made, Ksth. v. 3.

V. 9. The king.] Thus he is called,
Mark vi. 14. The Tctrarchs fre-
quently took upon them the name of
kings, as is manifest from the in-tance
of Dejolarus, Tetrarch of Galatia, to
whom the Roman senate gave the
name of king.

V. 10. In the prison.] Which was
contrary to the law of Moses, for by
it it was enjoined, that malefactors
should be publicly executed.

V. 13. As soon as Jesus heard, &c.1
Here ends the digression or parenthe-
sis that begins at the 3d verse. The
meaning of this then is; when Jesus
heard of the opinion Herod had of
him, &c.

Jnto a desart.] In the desart of
Jicthsaida, Luke ix. 10. On the
other side the sea, John vi. 1. and

ST. MATTHEW'S G08P1:L. 337

thence by water into a desert ; but the people having- been
informed of it, came out of the cities on foot in order to follow
him. 14 And Jesus beholding- at his landing, n o-,eat mul-
titude, took pity on them, and healed those antong them that
were sick.

15 As it grew late, his disciples came to him, and said;
This place is desert, and the hour ofdmhtij is already passed,
send away the people, that they may go and buy theujsclves
provisions in the neighbour in;/ villages. 1(» But Ji:sus said
to them ; there is no occasion for their going away ; do you
provide for them yourselves. 17 We have here, answered
they, but five loaves and two fishes. 18 Bringthem hither to
me, said he to them. 19 Then Imving connnunded the people
to sit down on the grass, he took the i\vv. loaves and two
fishes, and lifting up his eyes to heaven, he blessed (rotf,
and after he had broken the loaves, he distributed thtiu to
the disciples, and the disciples to the multitude. 20 They
all eat and were satisfied, and there \vas taken up twelve
baskets full of the fragments which remained. 21 Now those
that did eat were about five thousand men, besides women and
children.

22 Presently after, Jesus obliged his disciples to g^o on
board a bark, and pass over to the other side before him,
whilst he should dismiss the people. 2:J \\ hen therc.'fore he
had sent the multitude away, he privately retired to a moun-
tain to pray, and the evening being come, he was alone in that

V. 14,15. Mark vi.35,&c. Luke ix. 12, &c. John vi. 5. V. 16.

2 Kings iv. 43. V. 19. Matth. xv. .^6. xxvi. 26. V.9.'}. Mark

vi. 46. John vi. 16.

consequently in the Ictrarchy of V. 20. Twelve baskets full.] As

Philip, who was a meek and peace- many baskets as there were disciples,

able prince. r.acli of llie di-ciples carried a basket

V. 14. Took pity on them.'] Mark with him, as the Jews were wont to

^ives the reason of it; because they do, when they travelled,
were as sheep without a shepherd, V. 22. To the oilier aide.'] InCia-

Mark vi. 34. lilee, where undoubtedly the disciples

V. \b. Jt grewi late.'] When it was were very unwilling to i;o, afier they

near sun-set, Luke ix. 12. knew that John the Baptist had beeu

V. 19. He blessed God.] In the put to death by Herod,
next chapter, ver. 36. there is, he gave V. 23. The evening being coihc.']

thanks, which comes to the same in Thesame expression (o4'i«? y"^^fi«»»:c)

the style of the New Testament. The is also found in the lath ver>e. The

grace the Jews were wont to .-ay be- jews reckoned two evenings, the first

fore meals, was a thanksgiving;, being ,yj,j about our three or four of the

conceived in these terms, Blessed be clock in the afternoon, and the 'ccond

thou, O Lord, who hast given us, after sun-set. It is the latter of those

&c. See Mark vi. 4!. viii. 6, 7, and that is meant here. See Introducl.
Matlh. xxvi. 27. 1 ("or. xiv. 16.

3:W A SEW VERSION OF

pl.irc, 24 III the mean tinio the bark \vas now in the midst
ol" the s«'i». tossed with tlie Maves, because the wind was con-
trnrv. 'Jo l^ut in the fourth watch oi'the nioht, Jf.sus came
to tlinii. \\alkini: upon the sea. 26 The disciples secinjr him
walkinu- u|)oii th<- water, were frightened. It is, said they,
ail aj)|)arition, and they cried out for fear. 27 But at the
same instant .Ikshs called to them, and said, Take courag-e,
it is I, be not afraid. 2y Peter answered him. Lord, if it be
you, command that I come to you u-ulkhiq upon the water.
29 Jfsus then said to him, Come. And Peter being- come
out of the bark, walked upon the water towards Jesus.
80 Hut perceiving- that the wind blew strong, he was afraid,
and as he began to sink, he cried out. Lord, save me.
'M Iininediately Jf.sus reaching out his hand, took hold
of him, and said; O distrustful man, why did you dcubt !
82 And when they were entered into the bark, the wind
was still. ;33 Then those that Mere in the bark came, and
falling- down at his feet, said, most assuredly you are the Son
of (lod.

'U Then having crossed the water, they entered into the
comitrv of Gennesaret. 35 Where the people of that place
kiu»wiiig him again, sent into all the country round about, and
brought to him all that were sick, 30 desiring- that they might
but touch the hem of his garment, and as many as touched
him were perfectly healed.

V. '25. Jobix.8. V. 33. Matth. xvi, 16. xxvi.63. John i. 49.

Psalm ii. 7. V. 56. Matth. ix. 21.

V. 25. At the fourth watch.'] appeared more frequently in the night

Which «as from three of the clock than in the day time,

ill the morning till si-r. The Ro- V. 33. The Son of God.'] i.e. The

man', had brought in Judea (he ciis- Messiah, in the language of the Jews,

toin of dividing the night into four who applied to ttie Messiah these

walrhi-H. words of Psahn ii. Thou art my Son,

H'alking upon the sea.] This cha- &c. Sec the note on Matth. iv. 3.

racier i> a«cril)od to God, in Job ix.8. V. 34. Gennesaret.] It was the

Sec Ihe Se|)tuagin(. name of a country and lake ; thesame

V. 26. ^Yh apparition.] It was a as is called Cinnereth. Numb, xxxiv.

coniiiion opinion among the Jews, 11. Capernnnm, ^\ here Jesus Christ

lliai -piril> ;ii)pc;ired 'ionietime^ under was tlien going, was in that country,

a Imiiian ^hiipe. Wli.-i frights the See John vi. 17.

di>ciplc'ilier<-, is, Ihatil wasa received V. 36. The hem of his garment.]

notion among them, that evil spirits See Matth. ix. 20.

ST. MATTHEW'S GOSPEL. saO

CHAP. XV.

Vanity of Imman traditioyu, 1—9. The true notion of clean-
ness stated, 10— 20. Christ retires towards Ti/re and Sidon.
Faith of a Canaanitish woman. Her dauf/hter healed,
21— -28. Christ goes vp i7ito a movntuin bif the sea of'
Galilee. He cures there a r/reat nuviher of sick, and feeds
four thousand viith seven loaves and a few small 'fishes,
29—39.

1 Then certain scribes and Pharisees, from Jerusalem,
addressed themselves to Jksus, and said to him: 2 Why do
your disciples transgress the tradition of the elders; for thev
wash not their hands before meals'.' -3 But he answered
them ; and you, why do you transgress the law of (jlod,
to follow your tradition ? 4 For Goil gave this connnand-
ment: honour thy father and mother; and atjain, he that
curses father or mother, let him l)e punished wiih death.
5 But yoii say, when any one shall have said to his father or
mother, all the relief which you might receive from me, is
a consecrated gift, let him not any more honour his father
or his mother. G Thus you have annulled the coinmand-

V. 1. Markvii. 1. V. 4. Exodus xx. 12. Deuf. v. 16. i.\i, 18, sxvii.

16. Ep. vi. 2. Exodus xxi. 17. Lev. xix. 3, xx. 9. Proverbs xx. 20, xxiii.
22, XXX. 17. Ecclus. iii. 8, 12. V. 6. Proverbs i. 25.

V. 1. T/ien.] i, e. About that time. Curses.'] Or vilific?, i. e. reviUfk,

V. 2. Of the elders.'i Here, by rails at, Deut. xxvii. 16. Proverbs

the elders is meant the chief doctors xx. 20.

among the Jews. In some of the V. 5. ^1 consecrated gift."] See the

Jewish writings are these blasphem- note on Mark. vii. 11, « here there is,

ous maxims to be found ; the words of let it be corban. See Matthew xxvii.

the scribes are more lovely than the 6. (The meaning of thi? passage then

words of the law; the words of the is, let it be no less unlawful to give it

ancients are more weighty than those to you, than if it teas a thing conse-

of the prophets. crated to God.)

They wash nr.t, &c.] See the note Let him not any more honour."] He

on Mark vii. 2, 3, 4. is therel)y dispensed from relieving.

Before meals.'] Greek, When they Sfc. according to the foregoing rc-

eat bread. This is a Hebrew phrase, mark, and Mark vii. I'i. It would

the meaning of which is, when they have been shocking, if the Jewish

take their meals. See 1 Sara. xx. 23. doctors had directly forbid children

Mark iii. 20. John xviii. 13. assisting their parents. They had on

V. 4. Honour.] It is necessary to the contrary laid down -ome maxima,

observe, that to honour, properly sig- wherein this duly was expr.s-ly re-

nifies both here, and in the following commended. But they had another

verse, to relieve and assist. See Gen. way of rcnderini; the commandmnil of

xxxi. I. Numb. xxii. 17, where the God of none eject, under pretence of

words glory and honour are used to this vow, or oath; pretending that

denote richei, goods. See likewise children were so strictly bound there-

1 Tim V 17 by, that, as soon as ihov had mnde it,

z 2

310 A NKW VEUSrON OF

incur of (km! I)y y<»iir fr.nlifion. 7 Hypocrites, well may
Isaiiih he said to proplury of you in these words. 8 This
|Mo|ilf (haw near to nie witli their mouth, and honour me
with ////'//• li()s, hu! their heart is far from lue. .9 In vain
do tliey serve me Avhilst they teach doctrines, which are but
iiiinnctioiis of nun.

' 10 Then havino- called to him the people, he said to them.
Hearken, and understand this: 11 What enters into the
mouth, is not that which defiles the man, but it is what
romes <iut of the mouth, that defiles him. 12 Upon which,
his disciples came and said to him, did not you observe,
that when the Pharisees heard this discourse, they took
offence at it •? V-i But he answered, every plant which Avas
not planted by my heavenly Father, shall be rooted up.
14 Let them ahme, they arc blind men leading blind men ;
now if one blind man is guide to another, they will both
fall into the ditch. 15 Then Peter replied, explain that
sayin<r to us. 1() And .Iksus said to them; and you, are
you still without understandinn? 17 Do you not yet con-
ceive how whatever enters in at the mouth descends into the
bellv, and is cast into the Jakes'^ 18 But what comes out
nf tfie mouth, proceeds from the heart, and it is that which
iletiles a man. 1J> For from the heart proceed wicked
thouohts, murders, adidteries, fornications, theft, false-
witness, calumnies. 20 These are the thinai's m hicli defile
a man ; but to eat with unwash(Mi hands, tliat defiles him

Mot.

\ . 8. Naiali xxix. l.'i. Maikvii. 6. Col. ii. 22. V. 10. Mark vii. 14.

V. II. Acts \. 14, 1,"). Ronlall^xiv. 14. 1 Cor. viii, 4. x. 25. 1 Tim. iv. 4,
Tit. i. 15. V. 13. John XV. 2. ICor. iii. 12. Y. 14. Mattli. xxiii. 16.

I.iikr vi. 39. l^aiall iii. 3, 6, 8, ix. 16, xlii. 19. Jer. v. 31. V. 15. Mark

vii. 17. V. 16. Matthew xvi. 9. Mark vii. 18. V. 18. James iii. 6.

V. !•>. GiMirsis vi. 5, viii. 21. Mark vii. 21.

it ua'- unlaufui for them to assist V. 14. They are blind men.'] See

•■itJK-r father or mother. Matthew xxiii. 16, and Liikc vi. 39.

\'. 9. Durlrines icliic/i arc but, V. 15. That sayini;.'] (Jr. Parable.

&c.] or l/ie Doctrines and traditions But this v\oril freqiientlv signifies a

"/ min. sentence, or maxim. And it relates

V. 13. Every plant."] That is, to the maxim contained in the 11th

every dorlrine. What Jesus Christ verse.

had ^aid in the l"ore;;oint; verses l)eini? V. 19. Calumnies.] The Gr. word

levelledat the traditions of the I'ha- ;3xac7(p»/ia. signifies also /;/rt.v;;Afwn>s;

ri!»ees, llie latter had been ollVmled at „.j. 1,^,^ rendered it by reviling or

It. I rom v\h< lue i l.ri,t lake> an oc- ,.„/„„„„;, because Christ here speaks

ra-M.n of ^ay, MR, that those traditions „f olVenees committed by one man
l.eli,^ of human instHution. no greater i„^j another, as Mark vii. 22. Eph.

regard Is lo be had to them than tn the j^ <jj (■„]„■,. iii. H.
iiidi^nalion of tin- Pharisees.

ST. MATTHEW'S GOSPEL. 341

21 Jesus beino- o-one from thence, retired towards Tvre
and Sidon. 22 And a Canaanitish woman, who was cme
from those parts, cried after hi.u, saying-, Lord, Son of
iJavid, hare pity npon me; my daughter is miseral.ly
afflicted with a devd. 23 Bnt as he made her no answer,
ills disciples came and desired him to send her away • for
said they, she cries after us : 24 I am not sent, replied he!
but to the lost sheep of the house of Israel. 2.> In the
mean time she came forward, and casting- herself at his iveU
said to him. Lord, help me: 2G He answered her, It is not
ht to take the children's bread, and give it to the doos.
^7 She replied, it is true. Lord ; but however, the doos eat tlio
crumbs which fall from their master's table. 2N Tju.,! Jksus
answered, O woman, great is your faith, be it done unto
you according to your desire ; and from that very moment
her daughter was healed.

29 Jesus having- quitted that place, went near the sea of
Galilee, and going- up a mountain, he sat down there. 30 At
the same time there came to him a great multitude of people,
bringing- with them the lame, the blind, the dumb, the maimed'
and many other sick persons, whom they laid at Jesus's ft-et,
and he healed them ; 31 So that all the people m ere astonished
to see the dumb to speak, the maimed to be made whole, the

V. 21. Mark vii. 24. V. 24. Matth. ix. 36. x. 5,6. Luke i. 54,35.
John i. 11. Acts iii. 25, 26. xiii. 46. Rom. xv. 8. Isai. liii 6. compare
with 1 Peter ii. 25. Jer. 1. 6, 17. Ezek. xxxiv. 5, 6, 28. Zech. xi. J7.
V. 26. Matth. vii. 6. V. 29. Mark vii. 31. V. 30. Isai. xxxr. 5.

..^' ^~- "* Canaanitish.'] St. Mark jp^uj Christ never preached out of

VII. 26, says that this woman was a jujea. This is the reason why St.

Syro-Phcenician, because that nor- paul styles him the minister of the

thern part of the land of Canaan, was circumcision, Rom. xv. 8. See Acts

called Syro-Phcenicia. xiii. J6.

Son of David.'] Though this wo-^ ^^,( ^ ^yj^, f^gt iheep.] Or, Than

man was a heathen ; yet as she lived („ t,,^ gf,^^^ „/ f,^g ,,„„„ „y /^^^g,

m the neighbourhood of the Jews, t/iat are lost, that perish, or are in

and had communication with them, danger of being lo^t, for want of

she had undoubtedly, by that means, shepherds Matth. ix. 36.

learnt that the Messiah was to be the y_ 28. i'our faith.'] Faith here is

son of David. tdat reliance which arises from a full

AJJlicttd with a devil.} The Gr. persuasion of the power and goodness

word (i5'at;M.o»t^a)a») that is used here of God,

in the original, may signify, is afflicted Was heard.'] From this word we

with a grievous disease. See the note may infer that it was a di^ea,^e.

on Matth. iv. 24. V. 30. The mai-ncd.] Or, ciippled.

V. 23. To send her away.] Grant V. 31. They glorifud, &(-.] Ac-

her her request. knowledging that in this event was

V. 24. / am not sent.] As the fullilled the prophecy of I>aiah, chap.

Gospel was to be published to the xxxv. 5.
Jews, before it was to the Gentiles,

z 3

342 A NEW VERSION OF

lame (n walk, the hliiid to receive their sifrht. And they
gloriti«'<l fhf (iod of' Isrnel.

.'^2 TInii Jksi's called his disciples and said to them ; I
pity tlicsf [)( opic, they hav<' been Avith me now three days,
and have n()thin<>- to eat: I am unwilling- therefore to send
thnn away fasting, lest their strength should fail them on the
road. 3'^ But his disciples said to him, whence should we
get in a desert, so many loaves as would suffice so great a
nndtitude? *34 And .)esus said to them, how many loaves
have you? seven, said they to him, and a few small fishes.
JJ.') I'licii he commanded all the people to sit down in rows
on the ground. 8() After Mhicli, having taken the seven
loaves and the fishes, he broke them in bits, having first
given thanks, and distributed them to the disciples, and
the disciples to the multitude. 37 They all ate and were
satisfied, and there m ere taken up seven baskets full of the
fragments which remained. 38 Now those that did eat were
in nund>er four thousand men, besides women and children.
3f> Then ,1 IMS having dismissed the people took boat, and
went into (he country of 31agdala.

CHAP. XVI.

J'/tr P/iarisees and Sadducees ask a si(/n from Jesvs. He
rrfers them to the .sign of Jonas, 1 — 4. Leaven of their
duct line. The diseiples rejnoved for their want of faith,
and shortness of vnderstandiny, 5—12. St. Feterh con-
J'rssion. Jes)/ss answer to him, 1:3 — 15. Jesvs foretels
his death and resurrection. Peter's refection vpon it.
He is censvred. Self-denial; the approachinq qlcrii of
the Son of Man, 20—28.

1 TiiKN the Pharisees and Sadducees came to him, and in
order to tempi him, desired him to shew them some miracle

V. 32 Mark ^iii. 1. V. 37. 2 Kings iv. 43. V. 1. IMattli. xii. 38. xix.
J. XMi. 18. Mark MM. li. Liik<- .\i. 16. xii. 54. John iv. 48- 1 Cor. 1. 22.

V. 36, Civ, n thanks.'] The words came from the parts of Dal.naniitha.

tffs.v;,.^ aiKl gums thanks, have the Ami indeed, Ma^dala and Dalma-

sj.mc ineanint; among the Jk-breH>, nuiha were near one another,
«r.,hcno.eonxiv. 19 V. 1. Pharisees and Sadducees.]

\. .19 Magdala.] Or Magtdan. See the note on MaUli. iii. 7.
M. .Muik viii. JO, si>s, thai JeMis , ., ,

ST. MATTHEW'S GOSPEL. 94a

from heaven. 2 But he answered them, in the evening-, you
say, the weather will be fair, for the sky is red ; 3 Audi in
the morning, the weather will be bad to day, for the sky is red
and overcast. Hypocrites, you know how to judge of the
appearances in the sky, and yet cannot judge of the signs of
the times. 4 This wicked and adulterous generation require a
miracle, but no other miracle shall be given them but that of
Jonas ; and leaving them, he went away.

5 Now in crossing over to the other side, his disciples
found, that they had forgot to take bread ivith them, fi And
Jesus said to them, have a care of the leaven of the Pharisees
and of the Sadducees. 7 Whereupon they s;iid to one an-
other; this is because we have brought no bread with us. 8
The Avhich Jesus having observed, said to them; O distrust-
ful men; why debate you among- yourselves upon your not
having brought bread ? 9 Are you still without understand-
ing-? and have you forgot the five loaves, of the five thousand
men ; and how many baskets^*?/// qffraf/mcnts you took up ;
10 And the seven loaves of four thousand, and how many
baskets^w// of fragments you took up? 11 Do you not per-
ceive, that it was not of bread I was speaking, when I told i/ou
to have a care of the leaven of the Pharisees, and of the Sad-
ducees? 12 They understood then that it was not of the leaven
of the bread, that he had bid them take care, but of the doc-
trine of the Pharisees and of the Sadducees.

13 As Jesus was going towards Coesarea-Philippi, he asked

V. 4. Matth. xii. 39. Jonas ii. 1. V. 5. Mark. viii. 14. Lukexii. I. V. 9.
Matth. xiv. 17, 20. John yI. 9,12. V. 10. Matth. xv. 34. V. 13. Mark viii. 27.
Luke ix. 18. Psalm viii. 4, 5. comp. Hebr. ii. 6. Daniel vii. 13, 14.

Some miracle from heaven.'] Such Adullerous.] i.e. Unbelieving or

as might be a fire from heaven, 1 degenerate, that hath departed from

Kings xviii. 38, or storms in the air, the faith and holiness of its ancestors.

1 Sam. vii. 10. As if the miracles See Matth. xii. 39.
that Jesus Christ did, had not been Of Jonas.] Seethe note on Matth.

sufficient proofs of his divine mis- xii. 39.
sion. V. 6. Ifave a care of the leaven.]

V. 3. Hypocrites.] He calls them It appears from Mark viii. 14, 22.

hypocrites, becSLme they required fur- that Jesus spoke these thinp to his

ther proofs of his being the Messiah, disciples, as they were going to Heth •

after he had abundantly demonstrated saida. The di>course related Luke

that he was. xii. 1. is dilfercnt from this. See the

Of the times.] That is, of the time note on Mark viii. 15.
of the coming of the Messiah, or, as V.9. Baskets full.] That rema.n-

an ancient translator haih very well cd after the multitudes were saii-fied.
rendered it, of this time. V. 12. Of the. doctrine.] Pernici-

V. 4. This wicked, &c.] This is ousdoctrinesand precepts, like leaven,

meant of the Phariseesand Sadducees, are apt to corrupt the minds and affer-

and not of the whole Jewish nation. tionsofmen.
See Matth. xii, i39, 40. V- 13. y/j Jesus kus go,* St.

344 A NEW VE11810N OF

his discipl* s, wlimn do people say that I am, I the Son of
Man'? 14 They aiiswerecl him, some, John the Baptist;
others, Elias; others, Jeremias, or some one of the prophets.
15 Aiitl you, said he to them, whom do you say that 1 am?
1() Simon Peter rej)lied ; you are the Christ, the Son of the
Jivinj^ God. 17 And Jesus said to him; happy are you,
Simon, sonof Jona; for flesh and blood revealed not that to
you, hut my Father, who is in heaven. 18 And moreover, I
say imto you, that you are Peter, and upon this rock w ill I
hiiild my church, and tlie gates of hell shall not prevail against
it. 11) 1 M'ill jrive you the keys of the kingdom of heaven,

V. I J. Malih. xiv. 2. L\iko ix. 8. V. 16. John i. 42, vi. 69, xi. 27. Acts
viii. 37, i.\. 20. I John iv. 15, v. 3. Psal. ii. 7. coinp. flcbr. i. 5. MaUh,
xxvi. 03. V. 17. Matth. xi. 27, xxiv. 22. John i. 14. Rom. iii. 20, viii. .3.
1 Cor. i.29, ii. H). (Jal. i. 16. 1 John iv. 15, v. 5. Psal.lvi. 5. Ecclus. xiv. 19.
V. IH. Luko xxii. 31.. S2. John i. 42. liph. ii. 20. Ilcv. xxi. 14,19. Job
xxxviii. 17. l>:.i. xxxviii. 10. Psil. ix. 14. cviii. IS. Wisd. xvi. 13. V. 19.
Matth. xviii. IS. John x\. 23. Mark xvi. 15. Rom. i. 16.

Mark says, rh. viii. 27, that Christ had man. Sec TJal. i. 6. Eph. vi. 12.

this conference with his disciples when ileb. ii. 14.

he was on the way to Caesarea. V. 1?. Peter.] In Syriac, Cephas,

Casarta-P/tilippi.] This city was which siitnifies a stone, John i. 43-

doc.illcd, heranx' it was rcl)nilt by Jesns (Christ gave this name, or

Philiit the tetrarch, in hononr of Ti- ascribed this qnality to Simon, as God

beriiis Ca?sar. It is by the addition had before a;iven Abrani tiie name of

of the word Philippi, distiii2;uished Abraham, Jacob that of Israel ; and

from another Casarea, mentioned as I hrist himself, sirnamed James

Acts X. 1. and John Boanarges. Simon then

J the. Son of Man."] Or, do they sai/ was called Peter, either because hav-

thal J am the Son of Man.' by sn|i- ing been the apostle of the Jews to

plying do they say ; See an instance w liom the gospel was at first preach-

of the like addition, Matth. xviii. 21. ed, he was to be considered as one of

where the words, shall 1 forgive him ? the chief corner-stones, or lirst foun-

must be added. See the note on <lations whereon the Christian churcii

Matih. viii. 20. By the Son of Man is «as bnilt ; or eNe, because he remain-

meunt the Messiah. iMatth. viii. 20. ed tirin, unshaken, and immoveable in

:xii. 40. xiii. 41. Mark ii. 10. Luke the profession of the Christian reli-

rvii. 26. John xii. 34. gion, even unto death. This is purely

V. 14. John the Jiaptist.} See personal.
Matt. xiv. 2. The gates of hell.] This expression

Jeremiah.'] They mention Jcre- is always used bolli in sacred and

miali rather than any other prophet, j)rofane author- to denote death. See

becauc the ancient Jews .; -d to set Job xxxviii. 17. Isai. xxxviii. 10.

Jeremiah at tlie head of the prophets. Wisd. xvi. 13. Rev. i. 18. i.e. Death

V. 17. Jona.] Some authors sup- shall never be able to destroy my

Jiose that John and Jona ar<- btit one church,
and the same name. V. 19. '/'he keys of the kingdom,

I'lesh and htood.] This is a ||,.. ,>ir.] jjy //,,. kingdom of heaven, is

braism, which denotes all iiiaukiiid. not nieani /unci (i itself, but tlif /.(/f^-

The nie.-iniii- of till, then is, that liatli dutn of the Messiah. And as St.

not IxTii made kimw n to yon by any Peter was to be the Apo^tlc of the

ST. MATTHEW'S GOSPEL.

345

and whatever ye shall bind on earth, shall be bound in licavtn,
and whatever ye shall loose on earth, shall be loostd in'
heaven.

20 At the same time he cliaroed his disciples, to tell no one
that Jesus avhs the Messiah. 21 And he beo-an from thence
forward to discover to them, that he must yo to Jerusalem,
and there Huffer many things from the elders, chief-priests, and
scribes, be put to death, and rise again on tlie third day. 22
Upon which, Peter taking- him aside, attempted to restrain
him in these words ; Lord, God forbid, this shall not happen
to you. 23 But Jesus turning- about, said to Peter; away
from me, Satan, you are an obstacle to me, because, instead
of minding- the things of God, you are intent on/jj on the
things of men.

24 Then said Jesus to his disciples ; if any one is willing-

V. 20. Matth. xvii. 9. Markviii.30. Luke ix. 21. V. 21. Malth.

XX. 17. Mark viii. 31. Luke ix. 22. V. 22. 2 Sam. xxiii. 17. 1 Cliron.

xi. 19. I Mace. ii. 21. V. 23. Rom. viii. 7. V. 24. Matlli. x. 38.

Mark viii. 34, Luke ix. 23, xiv. 27. xvii. 33.

Jews, to whom the first publication
of the gospel was to be made, and
that he was the first that preached to
the Gentiles, Acts x. and xi. Jesus
Christ therefore had great reason to
say that he would give him the keys
of that kingdom. This again is purely
personal.

Whatever you shall bind."} This
maxim seems not to relate so much
to persons as to things : the meaning
of it, according to the language of the
Jews is, " whatsoever you shall allow
" shall be allowed of, and w hatever
*' you forbid shall be forbidden.
" Your determinations shall be rati-
" fied ill heaven." This may relate
as much to the rest of the Apostles as
to St. Peter, since they had received
the gift of infallibility as well as he.
The same promise hath another
meaning, Matth. xviii. 9.

V. 20. To tell no one that Jesus
was the Messiah.] It was expedient
that this truth should not be published
to the world at an unreasonable time,
for fear of drawing persecutions
upon Christ, and stopping the pro-
gress of the gospel. See Matth. xvii.
9.

V. 21, Chief priests.'] There was

at that time frequently more than one
high-priest, as is manifest from several
passages in the gospel, and from the
history of Josephus.

V. 22. Taking him aside.'] Or, cm-
bracing him.

God forbid.] There is literally in
the Greek, God be merciful to you,
which amounts to this expression,
God forbid.

v. 23. Satan.] Or, adversary,
whicii is the pro|)er significaiiou of
the word Satan. See 2 Saui. xix. 22.
where the w ord Salan signities an ad-
versary, one that lay< snares, as the
Seventy have rendered it.

j^n obstacle.] Gr. Scandal. ^Ve
have in our translation given the true
meaning of the word <7y.a.tdxMt, a«
the Syriac translator had done before.
Peter being unacquainted with thr
end and design of Christ's death, en-
deavoured to put an ol)slacle to It by
his advice.

The things of men.] St. Peter had
still the same gro<s and carnal idea> of
the Messiah's kingdom .is the re- 1 of
the Jewish nation- See Rom. viii.
5-H.

V. 24. Take up his cross.] See the
note on Matth. x. 38.

34G

A IS\EVV VEK810N OF

to come after me, let bim deny himself, take up his cross aud
follow me: 25 Because whoever will save his life, shall lose
it : and whoever will lose his life for my sake, shall find it.
26 Now what profit would it be to a man to gain the whole
w orld, if he lose his life ? or by what exchange could he repair
the loss of his life ? 27 For the Son of Man is to come in the
"lory of his Father with his angels, and then he shall reward
every one according to his works. 28 1 tell you, assuredly ;
There are some here present, who shall not die till they have
seen the Son of Man come in his kingdom.

CHAP. XVII.

Timisfiqumtiuti, I—!). John the Baptist is the Elias 7chich
was to come, 10 — 13. Lriualir cured j- efficacy of faith
and jfieti/, 14 — 20. Christ J'orctclls his sv^eriut^s, and pays
tribute, 21—26.

1 Six days after Jesus took with him Peter, James, and John
his ])rother, and carried them privately up into a high moun-

V. 23. Matth. X. 39. Markviii.35. John xii. 25. V. 26. Mark

viii. 36. Luke ix. 25. xii. 20. Job ii. 4. V. 27. Matth. xxv. 31.

xxvi. 46. Mark viii. 36. Luke ix. 26. comp. John xvii. 5. Zech. xiv. 5.
Judo, ver. 14. Psalm Ixii. 13. Dan. vii. 10. Lcclus. xvi. 12, 13, 14. Job
xxxiv. 11, Prov. xxiv. 12. Jercm. xvii. 10. xxxii. 19. Rom. ii. 6. 1 Cor.
iii. 8. 2 Cor. v. 10. 1 Pot. i. 17. Rev. ii. 23, xxii. 12. V. 28. Mark

ix. 1. Luke ix. 37, xxii. 18. Matlh. xxvi. C4. Heb. ii. 9. V, 1.

Mark x. ii. Luke ix. 28.

V. 26. His life.'] Gr. His soul, down of tlie Holy Ghost upon the

according to the style of tiic Hebrew.s, Apostles, and especially the terrible

who by the soul frequently understand judfiment he intlicted upon the Jewish

the life, or even the whole j)cison. nation a)>out forty years after his

Here //le /i/e is taken in the first place, deatli, ougiit to be looked uj)on as

for (he present life ; and in the se- consequences and etVects of the ex-

rond, for life everlasting. See the crcise of this glorious kingdom,

note on Mattii. x. 39. Now SI. John out-lived this last

V. 28. S/inll not die.'] (ir. s/iall event.

not taste of death. It is an lie- V. 1. Six days."] Six whole days,

braisni. See Luke ix. 28. where we read about

In his kingdom.] Jesus (hrivl be- ciglit days, that is, reckoning the day
gan, properly speaking, lo cnlcr into lu ton- and the day after tiie six men-
hir kingdom at his resurrection and tinned here,
ascension into heaven. The sendinjr Fttcr, James aud Julin.] These

ST. MATTHEW'S GOSPEL. 347

tain. 2 There lie was transfigured in their presence ; liis
face shone like the sun, and his clothes became as glisti-riiiir
as the light. 3 And on a sudden they saw Moses and Elias,
talking M'ith him. 4 Then Peter said to Jesus; Lord, it in
good for us to continue here, let us make, if you please,
three tents, one for you, one for Moses, and one for Elias.
5 And as he was yet speaking, they were surrounded with
a bright cloud, from whence issued at the same time a voice,
saying, This is my beloved Son in whom I am well pleased ;
hear him. 6 At this voice the disciples fell down upon
their faces to the ground, and were exceedingly terrified.
7 But Jesus came and touched them, said, rise, be not
afraid. 8 Then lifting up their eyes, they saw none but
Jesus alone.

9 As they were coming down from the mountain Jesus
gave them this charge. Tell no man, said he, what you have
seen, till the Son of Man is risen from the dead. 10 But his
disciples asked him ; Why then do the scribes say, that
Elias must first come? 11 Jesus answered them. It is

V. 2. Matthew xxviii. 3. John i. 14. 2 Peter i. 17 Exodus xxx\s ^, S5.
V.5. Matth.iii.17. Mark i. 11. John i. 34. Isa.ah xlu. 1. l-ph- •• 2 •
Phil. ii. 9. Coloss. i. 13. 2 Peter i. 17. Deut. xy.n. \o compare Ach.
m 22. V. 7. Daniel viii. 18, ix. 21, x. 18. V 9. Matthew xv.. 20.

Mark viii. 30. V. 10. Matthew xi. 14. Mark ix. 1 1. Malach. .v. 5.

were the three disciples whom Jesus xxii. 2, and compare the Hebrew

Christ Emitted to the mo.t private with the Seventy. Concern.ng h.5

transact^ns of his life. expression, see the note ou .Matthew

V. 2. He was transfigured.] Our .... I /• ^^^^ ^^

..d future glory af,„ he .a.. po.cn '^J^^ -^^l^Xl^^^.^^W

t^'u;rrr-.,„'J,t ?;.o',.":5 v 'o/-f.,;'<;i, „^^Lrj

prop!,.,, under ,h. law „ere inferior J-^-J ,- , ^ - , Y, ^ be ,„ ou

tohio.,audtl.ats.ne,he»;as(4epr.- '■'^ •",;;, bie° il.at l.e i. .o lie liie

o*a( promised, Deut. x.oi. 17, all f »»'„''' "r^e ju^iab, llii- uubIii

?he re^.,.gh.,as if i. were, lo ,li,ap. ^'^ZZltul^.^^'f-'-'-^'^-'i
pear before him. •hit vou are the Mev,i:ih.

Glistering.-] Gree\.,WnUe *'*^,.i:r -/t . »-" c m..] The J-w.
As the light.] Or, as sno^, Mark / J"' ';',*^^j^.i ,„a, i^ha. «... to

ix.2.as the Vulgate and some an- ;;;;; ^^^^i,, ;,i,,,iab. Thi> pcr-

cient manuscnpts read here. ^^a.ion was grounded upon a m.>uu-

V. 3. Talking mth him.] St. Luke »"a '"" „„^^,. ^f Malachi iv. ii, 6.

tells us, that they spake of the death '^'^p^;^V^^^'J,{,, vie^^iah.
which Christ was to accomplish at / ir^M ^^^^^^^^ ^^^ ^^ .^^^ -j j^.^^,

Jerusalem, Luke IX. 31. rhrUt »-r-,iiis the mM'P"''^'"" "' '"-

V. 5 Beloved.] The Greek word Chn t^ ran. t ^^^^U^^^ ^^ ^^^^

«ya7r»1o? signifies also only. See Ocn.

348

A NEW VERSION OF

true, Elias was first to come and restore all things. 12
Accordingly I declare to yon, that Elias is already come;
but th(!y knew him not, and have dealt with him as they
thought fit. In like manner will they make the Son of Man
suft'er also. 13 Then the disciples perceived that it Avas
John the Baptist he had been speaking- of to them.

14 After this, when they had joined the multitude, there
came to him a man, Avho falling* on his knees, said to him ;
15 Lord, take pity upon my son, who is lunatic, and miser-
ably afllicted, for he often falls, one while into the fire,
and another \vhile into the water. 16* I brought him to
your disciples, but they were not able to cure him. 17
Upon Avhich Jesus said, O faithless and perverse genera-
tion, how long- shall I be with you? How long- shall I
bear Mith you? Bring- him hither to me. 18 And Jesus
having- rebuked the devil, he came out of the child who
was healed at that very instant. 19 Then the disciples
addressing- themselves privately to Jesus, asked him the
reason why they had not been able to cast out that devil?
20 It was because of your unbelief, answered Jesus; for
be assured, that if you had faith but as great as is a grain

V. 12. Matthew iii. 7, &c. xiv. 3, xvi. 21, xxi. 25. V. 14. Mark ix.

17. Luke ix. 38. V. 20. Matthew xxi. 21. Mark xi. 23. Luke xvii. 6.

1 Cor. xiii. 2.

and restore all thing;s ; but he applies
to John the Baptist what the Jews
■were wont to understand of Elias
himself, and instead of restoring them
to their former grandeur as (hey ima-
gined he would do, our blessed Saviour
gives them to understand tliat the re-
storation John was to cause in the
world was to be the only spiritual, like
that mentioned, Luke i. 17,

Have treated him as they thought
fit."] John tlie Baptist was all along
exposed to the calumnies of the Jews,
and at last M\ a sacrifice to the j)as-
sion of Jferod, and tiie foolish hu-
mour of Ilerodias. See Matthew xi.
17. and xiv. 3,10.

V. 15. My son.^ St, Luke says
that he was an only son, Luke ix.
38.

T^unatic.'] See chapter iv. 24,
V. 17. O generation.] This re-
proof seems to i)e directed to all those
that were then i)resent, and to eacli
of them in |)articular, according a<

they deserved it : to the disciples who
are blamed for their unbelief, verse
20, to the father w ho seemed to doubt,
Mark ix. 21, 22,23, hut especially to
the Jewish nation which is represent-
ed exactly under that character,
Deut. xxxii. 5, 20.

V. 19. That devil.'] There is only
in the Greek, cast him out, but it is
evident from verse 21, that the word
devil is to be understood, which also
is only a figurative expression denot-
ing a, disease,

V. 20. ^s great as is a grain, &c,]
This wasa common comparison among^
the Jews, which they made use of
when they would exj)ress a very

small thing. See the note on Maith.

xiii. 31.

Say to this mountain.] When the

Jews had a mind to extol any of ih.ir

doctors, they said of him that he

plucked up mountains by the roots ;

tiiese expressions of .lesus Christ must

not be taken literally.

ST. MATTHEW'S GOSPEL. 349

of mustard-seed, you shall be able to say to this mountain •
Be removed from hence thither, and it should be removed'
and nothing should be impossible tor you. 21 But how-
ever, such sort of devils are not cast out but by prayer and
fasting.

22 Afterwards as they were in Galilee, Jesus said to
them; The Son of Man is going to be delivered into the
hands of men ; 23 They shall put him to death, but on the
third day he shall rise again : ami the disciples were ex-
tremely troubled.

24 When they were come to Capernaum, those that collected
the two drachmas, applied to Peter and said, Doth your mas-
ter pay the two drachmas? 25 He ansAvered, yes. A\u\
when he was entered into the house, Jf.sus nrevcntj-d him
and said. What think you Simon ? Of whom do tlie kiny^K of
the earth take tribute or custom? Of their own children, or
of strangers? 26 Of strangers, says Peter ; Ji:siis replied.
The children then are exempted. 27 But however, not to o-ive
them any offence, go to the sea, cast in a hook, and the lirst
fish which comes up take and open his mouth ; you shall Hrid
there a stater ; that take, and give it them for me and you.

V. 22. Matth. xvi. 21, xx. 18. Mark viii. S\, ix. 31, x. 33. Luke
ix. 22, 44, xviii.31, xxiv. 26. John x. IS, xix. II. Acts xi. 13. V . 24.

Exod, XXX. 13.

V. 21. Such sort of devils.] It ap- xxx. 13, 16. There are still some

pears from Matth. xii. 43. that there pieces of this coin to be seen in the

are devils worse than others, as there cabinets of the curious, with this in-

are men of different characters. By scription, DIDRACHMA.

this passage may also be understood V. 25. Custum.l Gr. the census,

inveterate diseases, that can hardly the original Greek word (ki^s-o*) was

be cured without a miracle. See Mark used among the Homans lo denote

IX. 20. the valuation of each man's {>oocls.

V. 22. ^s they were in Galilee.] Here it is taken for the tax that wa»

See Mark ix. 29. laid upon persons and land.

V. 24. Capernaum.'} Which Jesus ' of strangers.] Or, of others, be-

Christ had chosen for the place of his cause the word stranger may be am-

residence, Matth. iv. 13. and ix. I. biguous.

comp. with Mark xi. 1. This is the \\ 27. Not to give them any of-

reason why they stayed till he was ftnee.] i. e. That they may have no

come to Capernaum to ask him for pretence for rejecting my doctrine, or

the tribute. that we may give tliem no occa-ion

The' tioo drachmas.] Gr. Didrachm. for blaming us.

That is two drachmes, or half a she- ^/ staler.] That is, four drarh-

kel, which might be worth about 14rf. „ias, or a shekel, which might be

of our money. This was the tribute worth about half a crown of our

which every^Jew paid yearly for the money,
use and service of the temple, Exod.

350

A NEW VERSION OF

CHAP. XVIII.

Children emblems of humility, 1 — 5. To avoid whatever
mat/ he occasion of J'allinf/ or ffivitif/ q]^'ence, () — 11. The
lost sheep. Brotherly reproof, 12 — 17. Power to hind
and loose f/ireu the Apostles. Union in prayer and its
efficacy, 18 — 20. Hard-heartedness of creditors condemned.
To be ready to forgive, 21 — 35.

1 At that time the disciples came to Jesus and asked him,
who was the greatest in the kingdom of heaven. 2 Where-
upon Jesus having* called to him a little child, set him in the
midst of" them, and said ; 3 I declare to you, if you be not
converted, and become like little children, you shall not enter
into the kingdom of heaven. 4 He therefore that becomes
humble as is this child, shall be the greatest in the kingdom
of heaven. 5 And whoever receives a little child, such as
this, in my name, receives me.

6 But if any one shall be an occasion of falling to one of
these little ones, who believes in me, it were better for him,
that a millstone had been hung about his neck, and that he had
been thrown into the bottom of the sea. 7 Woe to the world
by reason of offences ! for there is a necessity that offences

V. 1. Matth. XX. 21. Mark ix. 33. Luke ix. 46. V. 3. Mattli. xiv. 14.

Mark x. 14. Luke xviii. 16. 1 Ci.r. xiv. 20. 1 Pet. xi. 1,2. V. 4. Matth.

XX. 26. xxiii. 11. Luke ix.48. Psalm cxxxi. 1, 2. V, 5. Matth. x. 42, 43.

V. 6. Mark ix. 42. Luke xvii. 1. V.7. Luke xvii. 1. 1 Cor. xi. 19-

V. 1. The kingdom of heaven.'} i. e.
In tho kindom of the Messiah; from
hence it appears, thai t lie disci pies still
entertained the same carnal ideas of
this kingdom, as the rest of tlie Jews
did.

V. 4. Becomes humble.'] Or,
shnll become Utile; i. e. free from
ambition, for a child is not capable of
humility, proj)erly so called, nor in-
deed of any virtue. See Psalm cxxxi.
2.

V. 5. A child, such as this.'] i. e.
A man as free from ambition ;is is this
child.

In my name.] That is, because he
is a Christian.

V. 6. Shnll be an occasion of fall-
ing.] I'iety is sometimes treated in
the \v()ihl, \vi(h so much scorn and

contcraj)!, that the best of men are
sometimes ashamed of making; preten-
sions to it; this is what Jesus Christ
calls here, to scandalize, to be an oc-
casion of falling ; that is, to discou-
rage men from the profession of the
gospel, by using them ill. See ver. 10.
of this chapter.

A millstone.] That is a very large
stone. This kind of punishment was
used in Syria.

V. 7, OJ'ences.] By offence or
scandal is generally meant whatever
is capable of turning men away from
piety and the profession of the gospel,
such as contempt, injuries, persecu-
tions, and also ill examples.

A necessili/.] That is, such a thing
is unavoidable, Lukcxvii. 1. consider-
ing the perverseness of men.

ST. MAITHEW'S GOSPEL. atl

should happen : however, woe to that person by whom tlie
offence comes ! 8 But if your hand or your foot arc to you
an occasion of falling-, cut them off and cast them from you;
for it is better for you to enter into life, lame or maiiued, than
with two hands or two feet to be cast into everlastinjjf fire.
9 So likewise, if your eye be to you an occasion of falliuo-,
pull it out, and cast it from you; for it is better for you to
enter into life with one eye, than having- both eyes to be casJ
into the fire of Gehenna. 10 Have a care hoAv yon despise
any of these little ones, for I say to you, that in Iieaven their
angels do continually behold the face of my heavenly FathtT.
11 Moreover the Son of Man is come to save what was lost.

12 If a man had a hundred sheep, and one of them citancr
to stray, do you think that he would not leave the ninety-
nine to go into the mountains and look after that Mhich is
strayed'? 13 And if he should happen to find it, assuredly
I tell you, that it would give him more joy than do the
ninety-nine which went not astray. 14 In like manner, your
Father, who is in heaven, is not willing that any of these
little ones should be lost.

15 If your brother has done you an injury, go and make
him sensible of it between you and him ; if he hearken to

V. 8. Matthew v. 30. Mark ix. 43. Deut. xiii. 6. V. 10. Psalm

xxxiv. 8. 2 Kings vi. 16, 17. Gen. xxxii. 1, 2. Fleb. i. 14. Luke i. \9.
Daniel vii. 16, v'iii. 16. Rev. viii. 2. V. 11. xMatllicw x. 6, xv. 24,

Luke ix. 56, xix. 10. John iii. H, xii. 47. 1 Cor. viii. 1 1. V. 12. Luke

XV. 4. Jer. 1. 6. V. 15. Luke xvii. 3. Lev. xix. 17. Ecclus. xix. 13.

James V. 19. 1 Cor. ix, 19. 1 Pet. iii, 1,

V. 8, 9. Vow hand— your foot— ed fo watch over some persons more

your eye— ] These verses are "not to than others, asthe Jews imagined,

be taken literally, the meaninsj of Do coutinually behold.] That is,

them is, that it is better to part with are always in the pre^-nre of God,

whatever is most dear and precious to ready to execute his orders tor the

us in the world, whenever it becomes good of the faithful. Concerning ih.s

an obstacle to our salvation, than to expression, see 1 Kings xvii, I, and

incur the eternal displeasure of God, Luke i. 19.

by keeping it. V 11. Moreover the Son of Man,

Everlasting fire.'l Concerning the &c.] i. e. Mich as you see them,

word GehennaUee Matthew v. 22. how contemptible M.cvcr in .he eyes

V 10 These little ones.] That of the world, are notwith-ianding the

are in tlie same dispositions as the objects of God's bm-; ''"^ '';»;'^ «''

children mentioned in the foregoing save such persons .he .Mesial came.

V. 15. If your brother—] i. e.

"^Their angels.-] Since all angels in Let not any injury .ha. you may h.-ive

getTeral areminiitering spirits to the received from your ';-'•;-;. l"'?.

ri-hteous Heb. i. 14, if any one of as a pretence for your neg.c.mg .o

femTsl'yled the angd of such a par- promote his -IvaO- « h- '^ a

ticular person, it cannot from thence precept nearly liko lb.-. Leviliuu

be inferred that there are any appoint- xix. 17.

352 A NEW VERSION OF

you, you have g-ained your brother. 16 But if he hearkens
not (t) you, take with you one or two persons more, that
every thing- may be eoutirmed by the word of two or three
witnesses. 17 AjkI if he refuse to hearken to them, tell it the
church : and if he m ill not hearken even to the churcli, let
him be to you as an lieathen and a publican. 18 Assuredly
I tell you, that whatever you shall have bound on earth,
shall be bound in heaven ; and whatever you shall have
loosed on earth, shall be loosed in heaven.

19 1 tell you moreover, that when two of you shall live
on earth in unify, whatever they shall ask shall be granted
them by my f'ather who is in heaven. 20 For where two or
three are met together in my name, there am I in the midst
of them.

21 Then Peter came to him and said. Lord, when my bro-
ther shall have injured me, how often shall I forgive him?
Shall I forgive him till seven times? 22 Jesus answered
him : I say not to you till seven times only, but till seventy
times seven.

23 So that the kingdom of heaven is like a king- who had a

V. 16. Numb. XXXV. 30. Deut. xvii. 6, xix. 13. 1 Kings xxi. 10. John
viii. 17. 2Cor. xiii. 1. Heb. x. 28. V. 17. Romans xvi. 17. 2 Thess.

iii. 6, 14. 2 John verse 10. 1 Cor. v. 5, 9. 2 Cor. xi. 6. I Timothy v. 20.
V. 18. John XX. 23. Matthew xvi. 19. V. 19. John ix. 31. James v. 16.

1 John iii. 22, v. U. V. 21. Luke xvii. 3, 4. V. 22. Gen. iv. 24.

V. 16. Every thing.'] This is an Christ applies to the subject here in

application of Deut. xix. 15. But hand the maxim he had laid down be-

because these words are to be under- fore, ciiap. xvi. 19.
stood of the mediation between two X. 19. Whatever they shall osA-.]

contesting per^ons, and not of the de- These words are not to be literally

positions of witnesses, the meaning understood. The meaning: of them i?,

of them therefore is, that the whole that union is so acceptable to fiod, es-

matter may be decided by the intcrpo- j)ecially if made wiih a design of mu-

sition of tico or three persons. tually exciting men to virtue, and re-

V. 17. The church.'} i. e. To the forming one another, tiiat in such a

whole body of the ciuircii : tlie Jews ease there is no favour but what God

were wont to denounce in their syna- is ready to grant.

gogues, those that olistinately reject- V. 20. In my name.] i.e. As they

ed private admonitions. are Christians, when they meet to

u-1 heathen and a public".::.'] These discharge tiie duties of the Christian

two sorts of persons were by the .Tews religion.

put in the same rank, thinking liiem- hi the midst of them."] As media-
selves detiled by converging with tor to obtain from God whatever they
either of them. sliall ask in my name.

\. 18. Whatever you shall have V. 23. 'The kingdom of heaven is

bound."] i.e. The concU'mnationsyou like — ] i.e. the same thing nhali hap-

shall pa^s \ipon so incorrigible a jier- pen under llie kingdom of the INIessiah

M)n ^ball he ratified in he:iveii. Jesui. a« \^ hen a king, <^e.

ST. xVIAlTHEW.S (J08PEL. :i-,3

mind to call his servants to an acronnt. 24 Wlun ho had
begun to take an account, tliere nas one hronoht to him
that owed him ten thousand talents. 2') And as Tie had iioi
where-withal to pay, his master ordered that he shonhl )).■
sold, he, his wife, his chihh-en, and all that he had, flint
the debt might be paid. 20" But the servant prostrate before
him, said to him. Lord, allow me time, and 1 will pay ymi
all. 27 Then his Lord, moved with compassion, let him
go, and forgave him the debt. 2S But this same servant
was no sooner gone out, but meeting one of his felloe-ser-
vants who owed him a hundred denarius's, he seized him,
and holding him by the throat, said to him; Pay me what
thou owest me. 21) Upon which his fellow-servant ciisting
himself at his feet, conjured him, saying. Give me tinn«,
and 1 wdl pay you all. 30 But instead of being willing fn
do so, he went and threw him into prison, till he should
pay the debt. 31 His of Aer fellow-servants seeing this were
very nuich concerned at it, and went and acquainted their
lord Avith what had happened. 32 Then the lord caused
him to be called, and said to him. Thou wicked servant, I
forgave you your debt, because you intreated me; ;{.3
Ought not you therefore to have had compassion on vonr
fellow-servant, as I had pity on you? 34 8o that his lord
in great anger delivered him to the othcers of justice, till
he should pay all that was due to him. ^io In like manner
my heavenly Father shall deal with yon, if from his heart
every one of you forgive not his brother his otlences.

V. 25. 2 Kings iv. I. V. 35. MaUli. vi. 14. Mark xi. 26. .James ii. 13.
Prov. xxi. 13.

V. 24. Ten thousand talents.] The
talent was worth about six liundrod
crowns. Ten thousand talents are
here put for an immense sum.

V. 25. FJe should be sold.] This
is an allusion to a custom that pre-
vailed among the Jews, and also to
their law. See Kxod. xxii. 3. Levit.
XXV. 47. 2 Kings iv. 1.

V. 28. yl hundred denarius's.'] i e.
A very small sum in romparison of

that mentioned hefore. The Roman
denarius was of the same value a^ the
drachma, i. e. about seven-pence half-
penny.

V. 34. OJficers of Justice.] The
original Gr. word (^aya »»,<»»"{) doth
not only signify executioner^,' or per-
sons that put criminals to the tor-
ture, but also goalers, that had the
charge of the prisoners, and examined
them.

A X

:3.j4

A iSKW VERSION OF

VUAW XIX.

Maniiiffe iadissoluble. Divorce permitted the Jews, onljf
heruuse of the hardness of their hearts, W — 12. Christ
blesses the i/ovii.// children by layiiuj his hands upon them,
13 — 15. The rich yowuj man refuses to quit his pos-
sessions to J'ollow Christ. Salvation of the rich difficult,
1() — 20. Retvard oj' those who abandon all J'or Christ's
sake, 27 — 30.

I WiiKN Jesus had ended these discourses, he deported
out of Galilee, and went towards the borders of Judea along-
the rirer Jordan. 2 A great multitude of people followed
iiini there also, and he healed their sick.

3 Then there canu; to him certain Phai'isees, who, to
ensnare him, asked him, whether it was lawful for a man
to put aMay his Avife for any cause whatever? 4 He an-
swered them. Have you not read, that in the beginning the
Creator made man and woman ? 5 For this reason, says
the scriptnre, shall a man leave his father and his mother
and cleave to his wife, and they two shall be but one flesh,
t) So that they are no longer two, but one flesh. Therefore
what God has joined let not man separate. 7 Why then,
said they to him, did Moses order to give a libel of divorce,

V. 1. Mark x. 1. John iii. 22. x. 40. V. 3. Ecclus. xxi. 26, V. 4.
Gen. i, 2. V. 2. Mai. ii. 15. V. 5. Gen. ii. 24. Kph, v. 31. 1 Cor.
vi. 16. vii. 11. 3 Ksdr. iv. 20. Psalm xlv. 10. V. 7. Dcut. xxiv. 1.
Matth. V. 31.

V. 1. Tmcards the borders of
Judea.'] Thai 1% in thai pari of Judeu
which hordfi't-il u|K)ii Jordan, in the
placr where Joiin liad baptized, John
X. 40.

uilong.'\ Or, beyond.

V. 3. IVIifthcr it teas luu-ful.] The
Jews were then divide.; in tiieir opi-
nions coiicerninK diforrr. Some that
followed Rabbi Sanunei, a-.M-rted that
it was unlawful for a man to put
away his wife except she was guilty
of adultery ; but the followers of
Kabbi llillcl, which were indwd the
greater numlier, maintained that a
man miphi divorce hi- wife for any
••ausr whatsoever.

V. 5. Says the scripture-] Gr. and
says. But the word scripture must
be inserted here, as also Heb. 1. 7.
Ephes. V. 14.

One Jlesh.] This is a Hebraism,
which signifies one and the same
person.

V. 7. Did Moses order.'] It must
be observed that Moses doth not ex-
pressly command husbands to divorce
their wives, Deut. xxiv. I, 2, but
only not to put them away, before
they had given them a bill of di-
vorcement.

Order.] Or, permit, as it is Mark
\. 4.

ST. MATTIIKW'.S GOSPEL. 356

and to put away his wife? 8 He replied to them; It was
because of the har<hies.s of your heart that 3Ios<..s permitted
you to divorce your wives ; but in the be^rimiino- it was not
so. 9 And I declare to you, that whoever puts away his
wife, except on account of aduhery, and marries another,
commits adultery, and wdioever manies her that is put away
commits adultery Hkeivi^e. 10 Upon whicfi his disciph-s snhl
to hnn, If the case between a man and his wife be stuh, it is
not expedient to marry. 11 He answered them, All are not
capable of this, but those to whom it was jviven. 12 For as
there are eunuchs who were born such, and others who wore
made eunuchs by men, so are there also some who have made
themselves eunuchs for the king-dom of heaven's sake. He
that is capable of this let him do it.

13 Then were brought to him young children, tii.it he
inig-ht lay his hands upon f hem, and pray /or fliom : iuit as the
disciples were keeping- them back, 14 Jrsus said to them,
Let the children come to me, and hinder them not, for it is to
such as are like them that the kingdom of heaven belonoTs.

V. 9. Malth. V. 32. Mark x. II. Luke xiv. 18. 1 Cor. vii. 11. .Tcr. iii,
8. V. 10. Prov. xxi. 19. Kcclus. xxvi. 10, &c. V. 11. I Cor. vii. 2 7,
9,17. V. 12. 1 Cor. vii. 7,. S2, 31, ix. 5, 15. Isa. Ivi. 3, 4, 3. W istl. iii.
14. V. 13. Gen. xlvii. 14, 15. V. 14. MaUli. will. 3. Mark x. 14. Luke
xviii. 15. 1 Cor. xiv. 20,

V. S. The hardness of your hearts."]
I. c. Upon the account of the per-
verse and incorrigible teinjjer of yonr
ancestors, Ueut. x. 16. compare witli
the Seventy.

V. 9. Adultery.'] The Greek word
•tiTo^i/Eia properly signifies/ocnicn^zon,
but (he same word is often taken for
uduHcry.

V. 10. Case.] Gr. if such is the
cause or business, (aiTia) which is a
law term.

V. 11. All are not capahle of this.]
This is commonly rendered, All men
do not coniprchend this word. lint
there was no difficulty in what Jesvis
Christ had said. Besides the Greek
fjj^os signifies not only ateord but also
a thing in the style of the New

Testament. And the word X'^(^^^
which is rendered do comprehend,
signifies also are capable of, and
denotes the force of tlie mind
as well as tiie understanding. The

Syriac version halh translated it
thus.

V. 12. IVho have made themselves
eunuchs.] That have resolved lo ab-
stain from marrying, that ihey iu;iy
t!ie better ajiply themselves to the
service of God, 1 Cor. vii. 31.

He that is capable of this let him
do it.] This is commonly Iran^lafcd
lie th-at is able to comprrhrnd this,
let him comprehend it. Hut we have
siiewed in our note on the forecninjj
verse, (hat this i« ni»t the sen<e of thin
pa>sagi'. Tlie meaning of JeMi«-('hri>.t
is, that all men have not enniinence
to alislain from matrimony, and to re-
main «nm;irried.

V. 13. Might Iny his hands.'] ^s
tiie Jews were wont to Ho, when they
implored God'.^ blessing on any ])ersiin.
See Gen. xlviii. 14, 15.

Keeping r/inn hack.] Tho-e ilint
brought the children, Mark x. 1.**.

V. 14. To such as ar« like thetn.]
See Mn'.lli. xviii. ?. 3. I. and Mark
x. 15.

.% a :^

;io« A NEW VKKSlOiN OF

lo And uIk'IiIk liaci laid lijs Ijands upon tlicin, he went from
tlionce.

1() At the same time one came to him and said, Good
master, what good thin«>- can I do in order to obtain eternal
litV"? 17 Jksls answere«{ liim, Why do you call me good'?
Th<'i(' is none good l)ut God alone. But if you w ill enter
info life, keep (he connuandments. ]<S Which, replied he;
'J'hest', says Jksiis to him, Thou slialt not kill : thou shalt
not connnit adultery : thou slialt not steal : thou shalt not bear
false witness: 19 Honour thy father and thy mother: and
this other, thou shalt love thy neighbour as thy self. 20 The
young' man said to him, All these things have I kept from
my youth, what more do I wanf? 21 Jesus said to him,
if yon have a mind to be perfect, go, sell what you have, and
give it to the poor, and you shall have treasure in heaven ;
then come and follow me. 22 But when the young- man
heard this, he Ment away very sorrowful, for he had large
possessions. 23 And Jr.sus said to his disciples, Assuredly I
tell you, that a ri( h man shall not Avithout great difficulty
enter into the kingdom of heaven. 24 I tell you again ; It
is easier for a camel to go through the eye of a needle, than
for a rich man to enter into the kingdom of God. 25 The
disciples hearing- this, were extremely surprized, and said;
Who then can be saved ? 26 And Jesus looking upon them

V. 16. Mark X. 17. Luke xviii. 18. Dan. vii. 18. V. 17. James i. 17.
V. 18. Kvod. XX. 13. Dent. v. 17. V. 19. ]\latt. xv. 4, xxii. 39. Lev.
xix. 18. Rom. xiii. 9. Gal. v. 14. Eph. vi. 2. James ii. 8. V. 21.
Matt. vi. 20. Luke xii. 33. Acts ii. 44, iv. 32,34. V. 23. Mark x. 24.
1 Tim.vi. 9, 10. 1 Cor. i. 26. James ii. 5. V. 26, Jer. xxxii. 17. Zech.
viii. ti. Luke i. .'97, Job x. 13. xlii. 2.

V. 16. One.'] A young man, as h the circumstances men find themselves

manifest from ver. 20. and that was in. But there is no Christian but

ill bome consiiiorable post, Luke xviii. what on£;ht always to be ready to do

'^' it, when CJod calls liim thereto.

V. 17. Ilul Cod alone.} Jesus V.24. .4 camel.'] The Jews had

Christ give^ thereby to understand, such a saying as this ; when they

that he deserves tlie name of good would express a thin" that was im-

maslcr (wliich this nan ^-ves him) po sib.e, i.r extremely difficult, they

upon no other account, but because said that an elephant could more easily

he u.is sent by him who is the onli/ pass through the eye of a needle

^oorf being. Some manuscripts read, than such " or such a thing should

M'Av do you enquire of me coneerning happen.

Khat is s^oud .f There is but one good, V.25. Who then can be saved?']

(hat is liod. 'j'he reason of their asking this ques-

V.21. Sell what you have.] Tills tion, is, that the world consists either

is not a general precept, but belongs of persons that are rich, or very de-

to this man in particular, and the sirous of becoming so.
necessity of observing it depends on V. 26. (Fith men this is impossi-

ST. MATTHEAV'S GOSPEL. 3.57

said; With men this is impossible, but with God all thiiio-s
are possible. ^

27 Then Peter replying-, said to him : But we who have
left all, and followed you, Avhat reward shall we have?
28 Jesus answered, I assure you, that in th<^ reo-eiuMatioii,
when the Son of Man shall be seated on the throne of his qlory,
you who have followed me shall sit on twelve thrones ju(l<' in<r'
the twelve tribes of Israel. 29 And whoever shall hav(?'for"^
saken, either houses, or brothers, or sisters, or father, or
mother, or Avife, or children, or lands, for my name's sake, hr
shall receive an hundred times as much, and morcorcr iidicrit
eternal life. SO Now many that are first shall be last, and
the last shall be first.

V. 27. Matth. v. 3. Mark x. 28. Luke xsiii. 28. Doiit. xxxiii. 0. V.
28. Actsiii. 21. 2 Pet. iii. 13. Revel, xxi.l. Luke xxii. 29, 30. Ki. Itv.
16, lxvi.22. Wisd. iii.8. 2 Cor. v. 17. V. 29. Mark x. 29, 30. Lukexviii.
29,30. V. 30. Matth. XX. 16. Mark x. 31. Luke xiii. 30. comnare Mattli
viii. 11,12, xxi. 32,33. Lukevii. 29, 30.

6Ze.] i. e. liunianly speaking it is
extremely difficult for men to have
riches, and not make au ill use of
them ; but with God's assistance men
may make a good use of riches, and
forsake them whenever they are call-
ed to it in order to follow Jesus
Christ.

V. 27. Left all.'] The little we
bad, and which to us was as much
considerable as great riclies are to
others.

V. 28. In the regeneration.'] Tlicse
words may be understood either of
the resurrection, or of that great
change which was to be caused in
the world by the preaching of the
gospel, and especially by the sending
down of the Holy Ghost after our
Lord's ascension. This is the time
which St. Paul styles the renewing of
all things, 2 Cor. v. 17. Properly
speaking it is the kingdom of the
Messiah.

Shall be seated.] In profane au-
thors the words to sit down are used
to denote authority and command,
when they are applied to kings and
judges. See Exod. xviii. 15. Psal.

ix. 5. xxix. 10. xlvii. 9. ex. !.
Matth. xxii. 44. xwi. 64. Acts ii.
34, 35.

Vou shall sit on twelve thrones.]
The meaning of this is, that the
Apostles were to be supreme judges
in tiic church of what relates lo faith
and manners, Luke xxii. 29, 30.
John XX. 21. or eUe, that at the
resurrection they shall be as the as-
sistants of the supri-me judge of all
things.

V. 29. For my name's sake.] Mark
X. 29. For my sake and the gospel's.
Luke xviii. 29. Fur the kingdom of
God's sake an hundredfold. SI. .Marli
X. 30. and St. Luke xviii. 39.
add in this age. Which must not be
literally understood, but according
to a compensation of w Iiiih piety
is to judge, and not covelousness,
I Tim. vi. 6.

V. 30. Now many,] This i' a pro-
verbial expression wiiicli Je>U!. fhri^'l
often makes use of, in order to check
the pre^umptioll winch some of his
Apostles, and St. Peter in particular,
were guilty of. See Matlh. xx. 16.
Mark X. 31. Luke xiii. 30.

A a .{

:m A NEW VERSrON OF

CHAP. XX.

The i^a ruble of the labovrers, icho, tliomjh hired at. different
hours of the same day, received the same wufjes, 1 — 1(>.
Christ foretels his death and siiff'erinf/s to his disciples,
17 — 1.'). 7V/« ambition of Zebedee's sons rebuked, 20 — 29,
Two blind men restored to heir sight near Jericho, 30 — 85.

1 Foil the kinerdom of heaven is like a master of a house,
who went out early in the morning to hire labourers for his
vineyard : 2 And having- agreed with them for a denarius a
day, he sent them into his vineyard. 3 Afterwards going out
about the third hour, he saw others standing idle in the market
place. 4 And he said to them, Go you also into my vine-
yard, I M'ill give you what is reasonable, and they went
thither. 5 He went out likewise at the sixth hour, and at the
ninth, and did the same. 6 Lastly, he Ment out about the
eleventh hour, aiul having found others that were idle, he
said to them, \Vhy stand you here all the day, doing nothing?
7 Because no body has hired us, answ ered tney. Upon w liich
he said to them : Go you likewise into my vineyard, and
what is reasonable I will give you. 8 When the evening was
come, the master of the vineyard said to his steAvard, call the
labourers, and pay them their hire, beginning from the last
to the first, i) Those therefore that were net hired till the
eleventh hour came, and received each a denarius. 10 The
first came in their turn, imagining they shoidd have more,
but neither received they but each one his denarius. 11 And
in receiving it, they murmured against the master of (he
house : 12 These last have not laboured, said they, but an
hour, and you have uiade them equal to us, M'ho have borne

V. 1. Matth. xxi.33. I.a. v. 1,

V. 1. 'fJie kingdom of heaven is IG. Ifosca ii. 15. Lamentations,

//At, iS:c.] i. V. Tlie .'■aiue (liiii^ liap- ii. 16.

fiiMi;. iiiidfr the kiu};iIoiu of liic Ales- V.2. For a denarius.'] Which was

.siali, .-IS if an liou-i'holile:-, &c. The about srveis-pentc halfpenny of our

ilo>is;ii of tills paral)le is to vindicate money.

the iquity of Ciod's revealiiia; liis V. 3. Jhoid the third hour.] i.e.

){ospel to tlic Gentiles as well at. About our nine o'elock in tiie nioin-

Jew», inif.

Fur his viucj/md.] Tlie Hebrews V. 5. Jbuut the sixth hour.] Ahunl

Uerc wont to rail indill'c reutly y/t7</ noon.

or iv;j(v/«»7/ every tiling belonginir to V. G. ./bout the eleventh hour.]

the country. C'tnnpare tlic Uelnew ,\ t live of tlie clock in (he afternoon,

with ilie Seventy in llie following \\ hen there was but one hour of the

))a»!<ages, l^e\it. \\\. Ii>. Prov. xN.vi. d.ij r(ii>;iiiiiie:.

ST. MATTHEW'S GOSPKL.

359

the fatigue and beat of the day. 13 But he replied to oiw
of them; Friend, I do you no Mrono-; <]id not you ajrree
with me for a denarius a day? 14 take what l)t'h)nos to
you, and be gone; I will give to this last as much as to you.
15 May not 1 do what 1 please with my own ? and is your
eye evil because I am good? l(j Thus the last shall be
first, aiul the first shall be last, for mauy are called, but few
chosen.

17 Now as he was on the way to go to Jerusalem, he took
his twelve disciples aside, and said to them ; IN W <• are now
going up to Jerusalem, where the Son of Man shall be deli-
vered into the hands of the chief priests and scribes, who
will condemn him to death. 19 And give him over to the
gentiles, to be exposed to their scofi's, to be scourged and
crucified, but on the third day 1 will rise again.

20 At the same time the wife of Zebedee came to him with
her sons, and cast herself at his feet, to entreat him ior
something. 21 And he says to her, what is your reijuest i
Order, says she, that those, my two sons, may be seated in

V. 16. Matthew xix. 30, xxii. 14. Mark x. 31. Luke xiii. 30. roinparo
Matthew viii. 11, xxi. 21. Luke vii. 29, xii. 32. 2 V.sA. viii. 1, 3. ix. 15,
21, X. 57. V. 17. Matthew xvi. 21. Mark x. 32. Luke xviii. 31.

V. 18. Matthew xxi. .38. xxvii. 3. Mark xiv. 64. V. 19. John xviii. 32.

Acts iv. 27. V. 20. Matthew iv. 21. Mark x. 35. V. 21. Matthew

xvi. 27, 28. 1 Kings ii. 19, xxii. 19. Psalm xlv. 9. lleb. xii. 2.

V. 15. Isyour eye evil/] i. e. Arc
yoii jealous at my being bountiful?
Do you repine at my liberality } An
evil eye is used in scripture to denote
envy and covetousness, two vices that
are nearly related, Deut. xv, 9. Prov.
xxii. 9, and xxiii. 6. Kcclus. xiv. 10.
See the note on Matth. vi. 22.

V. 16. The first shall be last."] i. c.
Shall be equally dealt •.vith,tlie house-
holder making no difterencc between
them.

Many are called, but few chosen.]
These arc common and j)roverbial
sayings, which must not be literally
taken ; the meaning of them is much
the same as of what Jesus Chiist says,
Matthew vii. 14. The gate that lead-
eth to life is straight, and there be but
few that go in through it. See the
like expressions, 4 Esdr. viii. 1,3, ix.
15, X. 57.

V. 18. The Son of Man shall be
delivered.] As this was the last year
of our Saviour's life upon earth, he
takes care to acquaint his disciples

before hand, with hia future sufferinf^s
and death.

V. 19. To tlic gentiles.] To Pilate,
a Roman judge, and to his soldiers,
John xviii. 32.

V. 20. T/ic tcifc of Zebtdee.] fir.
the mother of Zcbcdte'i suns. Her
name was Saiome. See Mark xv. 40.
and Matthew xxvii. 56.

V.2I. My two sons.] James the
elder, and John the Evangelist, Mark
X. 35.

One at your right hand, and, &c.]
From hence it appears, that the Apos-
tles themselves were si ill pt^M-siod
with the same wrong notions of' the
Messiah's kingdom, as the eenemlity
of the Jewish nation, namely, thai
it would he a trmporal kinsdom ;
which it is proper to oh-ervc. hecan-e
it clears several passages in the gos-
pels. For instanres, that the first
Christians and the Apostles themselves
were possessed with such false no-
tions, see John vi. 15. Luke \xm.
25, 26, and xxiv. 21. Acts i. 6.

a 4

3f;o A M;U VEJISION OV

your kiiiiiduin, the one on your riolit hand, and the other
on vour left, "i'i Jksts replietl, You kno^v not wliat you
ask: (an you drink of the cn|) which I am (o drink, and
bt! ba|)tiz«'d witli the baptism which 1 am to be baptized
with'? They said to him, We can. 2-J It is true, answ'ered
Jksus, that you shall drink of my cup, and be baptized
with the baptism which 1 am to bo baptized with, but to
be seated at my ri«>ht hand, or at my left, is not in my

toM'ertoiiive, })ut to thos«; for whom it is appointed by my
ather. '24 The oilier ten havino- heard this, conceived
indiii nation f^nainst the two brothers. 25 And Jesus hav-
ing* called them to him said; You know, the princes of the
nations have dominion over them; and the great exercise
authority upon them. 2() Among- you it shall not be so; ou
the contrary, whoever desires to be great among you, he
must be «.v your servant. 27 And he that desires to be first

V. 22. Maliliew xxvi. 39, J2. John xviii. 11. Mark xvi. 36. Luke xii. 50.
xxii. 42. V. 23. Alatiliew xxv. .34. Arts xii. 2. Romans viii. 17.

I Cor. ii. 9. 2Cor. i. 7. Jlob. xi. 16. Rev. i. 9. V. 24. Mark x. 41.

Luke xxii. 24. V. 23. Mark x. 42. Luke xxii. 25.

V'.22. I'oH A-Hoic ho/.] Tlieso words Appointed.'] (ireek, prepared. Je-

nrc dirrrtly spoken to the (wo disci- sus Chri-t a])i)Iies to the glories of

pies, who desired their mother to bes; heaven wl^at his disciples were so stu-

this fa\ourof Je>us Christ, that they pid as to understand of the glories of

might meet with the better success. the earth.
Mark x. 35, 36, 37. V. 25. T/ie princes of the nations.']

The cup — the baptism — ] These 1. e. of the gentiles. For God iiad
too expressions are to be understood prescribed the children of Israel, a
of Christ's HiflVrings and death. The just and equitable form of govern-
like metaphors were common among ment. See Deut. xvii. 14, to the end
the Jews. Concerning the metaphor of the chapter.

of the rup, see Psalm xi.6. andlwv. Having dominion over them.'} The

9, and ihnt i)( baptism or dipping, original Gr. word (xcclocKVcuvnatv)

M-el'salmxlii.8, lxix.3. signifies sometimes to use «« /;«/;,«-

V 23. II '"true you s/ial drink.] ^^^„te and a.hitrarij power. It im-
St. James the l.ider, was beheaded ^, ,|„. ,.b„., of the royal authority,

by order of IlerodAgnppa, Acts x.i. described 1 Samuel viii." 11, 12, 13,

2, and St. John un.b-rwent several ,,,,i,|, <;„,, ,„metin.es is pleased to
persecnt.ons ben,. „, particular ba- ,, ^-.^ the punishment of men's

ntMhed into the i-alud of Patiiios, Rev. iniquities

i. 9 and put into a cauldron of boil- y .^^''^^^ Servant-Slave-] The

.ngt,.l,as we learn from ertulli.-.n .vords ..,ea„< and ./a.r, are not here

I'rH-scr.pt. cap. .35. an.l St. Jerome in ,„ ,„. ,,^ken literally. The meaning of

Ills note on thi^ ii ace. ,l • .i . i ."i . i

„ ,, ,, n',„, I I 1 t. • '""" '*» '•'•I* Ix' tli;«t presides over

Hut In tliosr.] I hiiN (loth the Svi lae „,i, .r, „.. •,. .. ■/ u- . .•

, J .- " others, ougiit to consider his statian

version rea.I, there is „o or.a.ion of ,„„ ,„ ^„,,, .^, ., „„,,,^ ^„j j,;^

add.ngany word by way ol >-upple- ..,, ,, ,,,;,,,,,, ;,„,, „,,.,^^ „,.^- i^,,,;^!

ment. fhe particle 6„/, which is m ,„,„_,,,,, ,,,,1,..., hun to be ah>ays

he original, sign.hes sometimes in ,,,„,, , ', ^,.f,.„,j ^,„^, .^^^^^^ ,,.,, ^^W^.^As.

the New lestamcnt „„;«.v. lor an This' may be an allusion to what is

MS . ore of tins see Mark ix. 8, com- ,..„-,, ,>,,;, ,,;!. 50. That t/.e licart

pa.e wuh Matthew xvii. 8. „j- ,,,, ;,.,• ,^ j.^.,.„^, ^^ ^^ '^^^ ^^ ^^

ST. MAITHEW S GOSPEL.

among you, must be as your slave : 28 Ju3t as the Son of
man is not come to be served, but to serve, and to give his
life for the ransom of many.

29 As they were coming out of Jericho, a on-at iniiltidKh-
of people followed him; 30 And two blind men, who were
sitting in the road, having heard that he was passing by,
began to cry. Lord, Son of David, have pity upon us. :\\
The people spoke roughly to them, to mak<' thi'tii hobl fh«'ir

Eeace, but they cried out the louder. Lord, Son of David,
ave pity upon us. 32 Then Jksus standing still called
them and said, what would you have me to <lo for yon {

33 They said to him. Lord, cause our eyes to hv opfiied.

34 Jesus then moved with compassion, touched their eyes, and
they received their sight that very instant, and followed him.

CHAP. XXL

Jesus makes his entry into Jerusalem ridinrj u/xnt an ass,
1 — 11. Goes into the temple. Drives out the hiii/frs and
sellers. Performs some miracles there. Replies to the
chief priests and scribes, 12 — 1(). Curses the fiq tree
as he ivas goinf/ from Bethaui/ to Jerusalem, and takes
from thence an occasion oj' sheiciiuj the efficacfi of faith,
17 — 22. Silences the chief priests, that required of him
proofs of his dirine mission, 23 — 27. He represents the
increduiily of the Jewish nation hif two parables, in
which the chief priests and scribes perceived that he
spake of them, 28 — 46.

1 As they drew nigh to Jerusalem, and were come to

V. 28. Matth. xxvi. 28. John xi. 51. xiii. 4,5. I'liil. ii. 7. Luke x\ii.
27, 1 Tim. ii. 6. Tit. ii. 14. Heh. ix. 28. 1 Pet. i. 19. Tsai. liii. 10, 11.
Dan. ix. 24. V. 22. Mark x. 46. Luke vvii. 35. V. 30. MaUh. ix. 27.
xii. 23. John vii. 31. V. 1. Mark xi. 1. Luke xix. 29.

lifted tip above his brethren. And than the other, and whox- ikuiu-

generally indeed, true greatness con- was better known, lie via^ railed

sists in a man's humbling himself, and B;irfiraa>us, and in all liWelihi>o<l

condescending to the meanest and he was most concerned in this

lowest offices ; if it is to do any good action. , . ,, ,

or service to his fellow creatures. V. 1. Rethphage.] .\ villaice at tbe

V. 28. Many.'] See the note on bottom of the mount ot olisr-. See

Matth xxvi 28 i^lart *^'- 1- *"** ''"''*" "'• '• """

V. SO^ Tico blind men."] St. Mark word Hethpha-e Mgnitics a hou^e of

X. 46. and St. Luke xviii. 35. men- tigs or date-.

tion but oneblind man, undoubtedly The mount of o/iue*. « riu n

because there was one of more note stood over against Jerusalem mi m,-

30-2

A NEW VERSION OF

B(lli|>li;if>o, near the 3Iouut of Olives, Jesus sent two (lis-
<i|)lis, '2 And said to them, Go to the viilag-e m hich is over
a«»-aiiist you, furUnvith you shall find an ass tied with her
foal by iier, untie tliem and brin^ them to me. 3 And it'
any one say any thing^ to you, tell him, that the Lord
lias occasion for them, and he will send them immediately.
4 Now all this Avas done that this saying" of the prophet
niiijlit be accomplished : 5 Tell ye the daiio'hter of 8ion,
b«iiold your king coming to you full of meekness, and
riding upon an ass, upon a colt the foal of an ass. 6 The
disciples then went, and having done as Jesus had ordered
them, 7 Tliey brought the ass with her foal, spread their
clothes upon them, and set him thereon. 8 Immediately a
great multitude spread their clothes in the road, whilst
others cut boughs of trees and strewed the way with them.
J> And the people before, as well as behind, went crying,
Jlosannah to the Son of David, blessed is he that cometh
in the name of the Lord, Hosannali in the highest places.

V. 5. Isai. Ixii. 11. Zech. ix. 9.
Lcvil. xxiii. 40. 2 Kings ix. 13.
xxiii. 39.

John xii. 15. V. 8*. John xii. 13.
V. 9. Psalm cxviii. 24, 25. Matth.

cast, at tlic distance of a sabbath-
day's journey from it, that is about
SOOOcnbits, or between five and six
stadia (i. e. one of our miles) Acts i.
12. JoM'ph. Antiq. xx. 6.

V. 2. tillage.'] It is very probable
that tiiij village w.as Bethphage itself,
which was not s-o far from Jerusalem
as licthany, from whence Christ was
coming;. See John xii. 1 — 12.

V. 5. Hay ye to (he daughter of
Sion.'\ The first words of this passage
are lak.cn from hai. Ixii. 11. and the
rest from Zech. ix. 9. The ancient
Jewish doctors were wont to apply
thcM' prophecies to the Messiah, 'i'he
daughttr of Sion, is Jeruaalem, 2
Kings xix. 21.

Upon an ass.'] The word ilamor,
used in tlie original Hebrew , signilies
both a he and a she ass, but all ancii nt
and modern translators have rendered
it a hr nss. See Zech. i\. 9.

I'pon the foal.] The particle and
which is found both in the Hebrew
and the (ireek, is frequently added
only by way of explanation, and not
to cunnert two diller.nl things.

V. 7. Thereon.] On the ass's coll ,

St. Mark, St. Luke and St. John,
say, that Jesus Christ sat on the colt ;
and some ancient Greek copies of St.
Matthew's gospel read, upon him.

V. 8. Spread their clothes.] As was
commonly practised among the eastern
nations at the coming of their kings.
Sec 2 Kings ix. 13.

Boughs.] Asa sign of rejoicing;
and the same was al;0 done at the
feast of tabernacles, and on other
l)ublic rejoicings. See Levit. xxiii.
40. 1 Macc.xiii. 51. (Seethe Intr.
p. 156.)

V. 9. Ilosunna.] These words are
taken from Psalm cxviii. 25. and sig-
nify save, I beseech thee. This is an
acclamation that w as used at the feast
of tabernacles ; and it was done not
only in commcuiorjition of the deli-
verance of the Jews out of Egypt,
but also to demonstrate their joyful
expectation of the Messiah's coming;
and thereby they did acknowledge
Jesus to be the Messiah.

Ilosanna in the highest places.] i, e.
Let this acclamation be hear<i in the
highest heavens, as well as on the
earth, Luke xix. '3S.

ST. iMATl'HEW S GOSPEL.

•M3

10 As he entered into Jerusalem, all the city was in com-
motion, and ererif one inquired, wlio is this? li Ami the
multitude replied, this is Jesus the prophet oi' Na/dnih
in Galilee.

12 Then Jesus being entered into the temple ot* (iinl,
turned out all those who were sellino- and buyiu«; there, over-
threw the tables of the money chan<>ers, and the stalls ot those
that sold doves. 13 And said to them ; It is m ritten, my house
shall be called the house of prayer, and ye have made it a den
of thieves.

1-4 At the same time came to him in the temple many hiind
men and cripples, and he healed ihem. lo Hut the chief
priests and scribes seeing- the wonders that he wrought, and
the children crying in the temple, llosanua to the Son of
David, said to him in great indignation; lb Do you hear
what they say ; yes, replied he to them, have ye never read
this suiiiuf/, out of the mouth of babes and sucking children
thou hast drawn the most perfect praise? 17 Then leaving
them, he went out of the city as tar as Bethany, where he
passed the night.

V. 11. Mattli. ii. 23, xvi. 14. Luke vii. 16, xxiv. 19. John vi. U, vii. 40,
52. ix. 17. V. 12. Mark iv. 15. Luke xix. -15. John ii. 13, &c.

Deut.xiv.25, V. 13. lsaiahlvi.7, Ix. 7. Jer.vii. 11. 1 Mace,

vii. 37. V. 16. P^alin viii.3. V. 17. Mark xi. 11. John >i. 15.

A'". 11. The multitude.} That came
along with him.

V. 12. fVho were selling.'i In that
part of the temple which was called
the court o/the Gentiles.

The tables of the money changers.^
The money changers were they that
exchanged the foreign coin brought
by those Jews that lived in remote
countries, for that which was current
in Judea, that they might therewith
purchase sacrifices and oblations, or
for other cases enjoined by the law.
See Exod. xxx. 13. Levit. v. 15,
xxvii. 3. Numb. xxxi. 47. Deut.
xiv. 24.

Doves.'] The law enjoined that
pigeons should be ottered upon some
particular occasions. Lev. i. 14, xi'.
16. Luke ii. 28.

V. 13. Shall lie called.] i. c. Shall
be. Sec Isaiah Ivi. 7. and Jer. vii. 11.

^ den of thieves.] This may be an
allusion to the great number ot thieues
which then infested Judea, and were
wont to hide themselves in dens in
the mountains, as is manifest from

several passages in Josefihusbut there
were robberies and inurdrrs commit-
ted even in the tera])le it-iclf. Jer. vii.
6. and Joseph, de liello Ju<l. 1. iv. c.
5. Antiq. I. xx. c. 6.

V. 15. In great indignation.] The
true cau>e of their indignation wa> no
other than the miraculous worki that
were wroiis;lit by Jesus fhrist. But
they pretend here to be angry that hf
had given «he ciiildren an occasion of
blaspheming the name of God, and
of applying to Jesus Ho>aiin.i> which
belonged only to the true Me^isiah.

V. 16. Thou hast draien.] Hy this
application of the words of David,
Psalm viii. 3. Je.-us Christ gives Ibc
chief of the Jews to nnd-T-tripd thru
the shoutings of those > il

not proceed out of inco -
that they acknoH bdce.i ...■....., ..a-
Mes-iah, and -iiewed them an ex-
ample of what they <»ught to do.

V. 17. lielhai'i/.] Which was
about fifteen stiulia, or two tlion>:ind
jiares from Jeriisjlcm, on the ea*! side
of the Mount o{ Olive-. Jolin \i. IS.

364

A M:W VT.RSION OF

IS On rlif inon'ow, as lie was returning- to the city he gren'
hiiniiiv, !.*> .And seeino- <i fi«>- tree in tlie way, he went up to
if, lull finding- nothing- on it but leaves, he said to it, hence-
forth ht no tVuit grow on thee for ever, and instantly the fig-
tree M itlured away. 20 The disciples having seen this, in
g-reat surprise, said how is it that this tree is withered in an
instant ■/ 21 And Jf.sus answered them, I declare to you,
that if ye have faith, and doubt not, not only shall ye be able to
do n-hut is dotie to this fig tree, but even if ye should say to this
mountain, be thou removed, and cast into the sea, it should be
done. 22 And whatever ye shall ask in your prayers, if ye
do it with faith, ye shall obtain it.

23 After this, when he was come into the temple, the chief
priests and elders of the people came to hnn, as he Avas teach-
ing, and said to him; by what authority do you these things,
and who gave you this power? 24 Jesus replied to them;
I will ask you in my turn one question, and if ye answer me,
I will tell you likewise by what authority I do these things,
2o The baptism of John, Avhence was it, from heaven or from
men ? but they reasoned thus with themselves ; if we should
say from heaven, he will reply, why then did ye not believe

V. 18. Mark x\. 12, Heb. vi. 8. V. 20.

Matth. xvii. 20. Lukexvii. 6, James i. 6.
xviii. 19. Markxi.a^. Luke
iii.22, V. 14. James v. 16.
Luke XX. 1. V. 2-1,25

vii. 29,30.

Mark xi.20. V. 21.

V. 22. Matth. vii. 7.

9. John xiv. 1.3, XV. 7, xvi. 24. 1 John

V.23. MaUh.vii.29. Mark xi. 27.

Matth. xvii. 12. Mark ix. 13. Luke i. 76.

V. 19. WUhertd away.'] All the
miraclc^of .le?u> Christ were designed
for the ^ood and benefit of mankind.
Whenever he performed any that
were destructive and pernicious, it
was upon inanimate things, as the
tig tree here, (or u|)on irrational crea-
turts, as the swine of the Cereicsenes)
and yet was it not without a charita-
ble design, namely, to teach men to
make a due u-^e of r,od'= favours.
Hehr, vi. 8. (The desij;n of Jesus
Christ in drying up this fig; trre, «as
to inliinat<' to his disciples, that the
Jew i^h nation havir.^ thin but n for-
mal profession of religion, and not
brinjxing forth the fruit thereof, should
!>u(ldeuly be curbed and rooted out.)

V. 20. Having seen litis,'] The day
after, Mark \i.2().

V. 21. To this mottntain.'}, .Seethe
note on Matth. xvii. 20.

v. 22. Whatever ye shall ask."]
See the note on Matth. xviii. 20.

V. 23. The elders of the people.']
This is a name of dignity ratiier than
a2;e. These elders were ina£;ist rates,
who upon account of their gravity
and a>;e were chosen in every city for
the administration of civil and eccle-
siastical atlairs. In the Old Testa-
ment by the elders of the people, is
commonly meant the magistrates, or
men of greatest note among the peo-
|)Ie. See Mxod. iii. 16. Numb. xxii.
4,7,8. Thus they were also named
amongst the Greeks and Romans.

V. 23. From heaven.'] i. e. from
(^od ; according to the style of the
.lews, who frecpiently were wont to
give (iod the name of heaven, which
i« the place of his residence, ami
u here he chiefly manifests his glory.

ST. MATTHEW'S GOSPEL. gg.^

in him ? 26 And if we should say from men, Me have reason
to -ear the people, for all the worhl loooked upon John as u
prophet. 27 They answered Jesus therefore, we cannot
tell. Neither Avill I, said he to them, tell you by what
authority I do tliese things.

28 But what think you of' this I A man bad two sons, and
speaking- to the first, said to him, son, go and work to day
in my vineyard. 29 But he answered, I ^^ill uut; after-
wards repenting himself, he went thither, l^) Then he
came to the other, and said to him the same thing. And he
answered, I go, sir, but went not. ;JI A\ hicl/^of the two
obeyed his father's will? the first, answered tliey. And
Jesus said to them, assuredly I tell you, that publicans and
harlots shall go before you into the kiuivdom of (iod. .•^2
For John came to you in the May of right(M»usness, and you
believed him not; the publicans, on the contrary, and the
harlots believed him, and ye, M'hen ye saw it, repented not,
neither believed him.

33 Hear another parable: There was a certain master of a
house who planted a vineyard, inclosed it with a hedge,
made a wine-press, and built a tower in it, then let it out
to husbandmen, and Ment to travel. 34 Fruit season draw-
ing nigh he sent his servants to the husl)an<lnien to receive
the fruits oj' his vineyard. 35 But the husbandmen laying
hold of his servants, beat one, killed another, and stoned
another. 36 Again he sent other servants, more in nnnd)er
than the first, and they dealt >vith them in the same manner.
37 Lastly, he sent his son to them, saying, they will have a
regard for my son. 38 But Avhen the husbandmen saw the
son, they said to one another, this is the heir, come, let us
kill him and seize his inheritance. 3.9 Accordingly having
laid hands upon him, they turned him out of the vineyard

V. 26. Matther,- xiv. 5. Mark vi. 20. Luke xx. 6. V. .'31. l.uko vii,

29,30. Ecclus. xix.2). V.32. Luke iii. 12, 13. V.3;?. .'Mark jii. I.

Luke XX. 9. 2 Chron. xxxvi. 15. Isaiah v. 1. Jeroiniali ii. 21. Psalm Iwx.
9. Song viii. 11, 12. V. 35. :\lauhpw v. 12, x\iii. 34. 37. Nili. i\. 26.

Acts vii. .'32. 1 Tliess. ii. 15. Hel). xi. 36. Jeremiah xxxvii. 15. 1 Kings
xxii. 24. 2 Chron. xxiv. 21, xxxvi. 16. V. 38. Matthew »xvi. 3, 4,

xxvii. 1. John xi. 53. V. 39. Heb. xiii. 12.

V. 31. Publicans and harlots shall uhieh is the way l<> ii<' iven : whereas,

go into the kingdom of heaven before accordinc; to oiiiw.ird appearanre,

i/ou-l i.e. Persons of siich an indif- you ought to have ^he^^ ed it them,
ferent character as these are, and from V.32. Of righttousnrs<.] Of holi-

whom no good could any more be ne^-sand rejientance, wiiieh he preach-

expected, than from him that refused ed and practised. Matthew iil. 2.
to go and work in the vineyard, shew \ . 33. ^4 rinet/arri.} Srr ilie note

you nevertheless by their conversion, on Mattliru xt. I.

am A NEW VERSION OF

:unl mnrilcrcd liini. 40 ^\'Iien tliereforo tlie mastor of the
viiu'Viini foims, ^liat will he <lo to these hiisbandineu? 41
Thoy answered hiui, he Mill miserably destroy these wicked
irrt'f('Iies\ and let out his vineyard to other husbandmen, who
shall render him the fruits in their season.

42 Upon which Jesus said to them, did ye never read in
the scriptures; the stone which the builders rejected, is
l)econie the chief stone of the corner; it is the Lord that
hath done this, and our eyes behold it with admiration? 43
Thcretbre I declare to you that the kingdom of God shall
be taken from you, and given to a nation Avhich shall bring-
forth the fruits thereof. 44 And he, who sail fall on this
stone shall be bruised, but him on whom it shall fall it shall
crush to pieces.

4o When the chief priests and Pharisees had heard thcso
paral)les, they perceived that it was of them he was speak-
ing-. 46 And therefore they sought means to apprehend
him. But they were afraid of the people, because they all
looked upon him as a prophet.

V. 40, 41. Matthew xxiv. 15. Acts xiii. 46, xv. 7, xviii. 6, xxviii, 28.
V.42. Pjalm cxviii. 22. Isaiah xxviii. 16. ]\lark xii. 10. Luke xx. 17.
Acts iv. 11. Romans ix. 33. 1 Pel. ii. 7. V. 43. Danielii. 44. Psalm

xlvii.9. Matthew iii. 2, iv. 7, X. 7. Heb. xii. 28. John ix. 39. Acts xiii.
46, xxviii. 23, 28, 2 Cor. iii. 14, iv. 3. 4 Esdr. i. 24, .35, ii. 10. V. 44.

Isaiah viii. 14, 15. Luke xx. 18. 1 Peter ii. 7. Daniel ii. 44. 4 Esdr. xvi, 11.

V. 41. They answered him.'] Sec struction of the Jews, and the con-

the note on Luke xx. 16. version of the Gentiles. This may

V. 42. The stone.'] It is to he ob- help us to discover the meaiiinjj of

served that Ilie Jews themselves ap- this whole parable. The huiiseholdtr

plied this prophecy, vvhicii is taken is God himself. The husbandmen tivc

out of Psalm cxviii. 22, to the Mes- the Jews. The sevanis and the Son

siah. It is here quoted according to misused by them are the prophets,

the Version of the Seventy. Matthew xxiii. 37, and Jesus Christ

Thf buiUUrs.] St. P.-ter applies in particular. The olher husbandmen

these w"^l^ to tlie <;overiiors of the are tiie Gentiles converted to the gos-

people, and the elders of Ivrael, Acts pel, while the Jews are excluded.
'V. 8— II. V. 44. lie who shall fall on this

V. 43. The kint^dom of God shall stone.} Here is a transposition. This

he tnkin from you.] 'I'he Apostles say verse ought immediately to follow

the same thing as this to tlie Jews, verse 42. The meaning <>f it is, that

Acts viii. 16. And it is indiid what whoever refuses to believe in Christ

haili been actually fullilled by tlie de- shall perish.

8T. MATTHEW'S GOSPEL. 307

CHAP. XX H.

The parahle of the weddimj, 1—14. The Phnrhres and
Herodhinft trtf to clrcinnrent Jesvx hij k capt'mvs (p/esfiim,
nskhuj him whether it was lairful to paji tribute to the
emperor? 15 — 22. The Saddneees propone a diffievlly
to him, concernirifj the resurrection, the which he deserihes
to them as an ancjelical state, 23 — 33. The Pharisees
ask him, which is the greatest commandment in the law Y
Jesus reduces the whole law to the lore of (hul and of
our neighhour, 34 — 40. Jesfrs demands of the Pharisees
whjf Christ is called the Son of David, since he is his
Lord ; to which they could not rephj, 41 — 43.

1 Jesus continuing to speak in parables, said to tlieni ;
2 The kingdom of heaven is like a king, who celeljiated the
nuptials of his son. 3 He sent his servants to call lhos«;
that were invited to the wedding, but they wouhl not come.
4 He sent therefore again other servants, with orders to say
to the guests, I have prepared my dinner; my calves and
my other fatted beasts are killed, every thing is ready, come
to the marriage feast. 5 But they, without having any re-
gard to it, went one to his farm, another to his merchandize.
6 And the rest seized his servants, abused them, and slew
them. 7 When the king heard this, he was incensed at it,
and having sent his troops, he destroyed those nmrderers
and burnt their city. 8 Then says he to his servants, the

V. 2. Matth. Axv. 1, 10. Lvike xiv. 16. Rev. xix. 7, 9. Piov. i\. 2. Zophan.
i. 7. Esther i. 3, 5. V. 5. llebr. ii. 3. V. 7. Matth. xxiii. 37, 3S. Luke xiii.
34,35. xix. 27,43. V. 8. Matth. x. 11, 13. Acts xiii. 48.

V. 2. The kingdom of heaven is , -% ^"'"^'•l ^^^ "'^ '"''.'"•.. '^'"*

like.] i. e. Under the kinsdo.n of the "^'^'•ew "/^d. i^«r, that s,.n.f.rs .-,n

Messiah much the same thin;^ shall o.r or a <-»//, is .n the Seventy remlere.l

happen as is represented in this para- by that of f^^f^"?? or cn'f,-2 Samuel

ble, wherein Jesus Christ foretells the vi. 13. Psalm 1.9.

casting otf of the Jetvs, upon account V. 6. ylnd killal thrm.] Most of

of their unbelief, and the calling in the Apostles sullVred martyrdom. ArU

of the Gentiles. iv- I, 2, 3. Acts v. 17, IM. viii. 59.

^ king.] That is God ; his Son, xii. 2. », „

is Jesus Christ ; and his servants are V. 7, Jlis troops.] The Roman

the prophets. armies, u hich Cod made use of to

V. 3. Those that tccre invited.] display hi> vengeance on the Jew-.
Namely, the .lewstiiat were invited Burnt their city.] Thi> wat lite-
first. See Acts iii. 25, 26. rally fulfilled by the burning of Jeru-
V. 4. Other servants.] The Apo*- salem ; so that thiols both a paraMe
tlc^ and a prophecy, the .ircmnpli«hment

3««

A NEW VERSION OF

nuptial feast is iiidetMl ready, but those, who were invited,
were not worthy of it. 9 Go therefore into the high-ways,
and as nianv as von meet, bid to the Avedding. 10 Accord-
ingly the servants went out into the high-ways, and got
together all they met, both good and bad; so that the
wedding-room Mas full of guests. 11 But the king coming
ill, to view tliose that were at table, perceived a man without
a wedding-garment. 12 And said to him; friend, how came
you here, not having- a wedding-garment? and he had no-
thing to say for hhnself. 13 Then the king said to his ser-
vants, bind him hand and foot, take him hence, and cast him
into the darkness which is without. There shall be weeping-
and gnashing of teeth. 14 For the called are many, but the
chosen few.

15 Then the Pharisees retiring, consulted among them-
selves, how they might insnare him in his discourse. 16 They
sent therefore their disciples to him, with the Herodians; and
they said to him, master, we know that you are sincere, and
that you faithfully teach the Avay of God, without regarding

V. 9. Matth. Axi. 43. V. 10. Matth. xiii. 47. V. 11. 2 Cor. v. 3. Eph. iv.
24. Col. iii. 10, 12. I Pet. v, 5. Rev. iii. 4. xvi. 15. xix, 8. 4 Esd. ii. 38, 39.' = '
V. 1.3. Maftli.viii. 12. xiii. 42. xxiv. 51. xxv. 30. 2 Pet. ii. 17. Jiide ver. 13.
V. 14. jMatth. xix. 30. xx. 16. Mark x. 31. LmIvc xiii. 28, 29,30. compare
Matth. viii. 11. xxi. 31. Luke vii. 29. xii. 32. 4 Esdr. viii. 3. V. 15. Mark
xii. 13, &c. Luke xx. 20, &c.

of which was a very great confirma-
tion of the truth of the Christian rC'
ligion.

V. 9. Highways.'] Or in the pub-
lic streets.

V. 9 and 10.] These verses do
give a true representation of the call-
ing in of the Gentiles.

v. 11. IVciUUng-garmcnt.^i 'y\^v
eastern nations had by tliem, rliangcs
of garments for solemn occasions and
feasts. To understand what is meant
here by a tccdiling-gurment, see
Rev. xix. 8. it is the embracing the
go^jx-l, and living up (o our Christian
profession.

V. 13. The darknes.i ivhich is icith-
oul.'] Concerning this expression,
see Matth. viii. 12.

V. 1 1. Maui/ arc railed.'] See the
note on Matth. xx. 10.

V. 1.5. In his discourse.] Or iiy
Ihcir talk, fm it may signify bolli.
Th;it is, they put to him captious
questions, Dial they might from liis

answers get some pretence of con-
demnin.ij him.

V. 10. Their disciples.] St. Luke
XX. 20. calls them spies, who feigned
themselves just men.

The Herodians.] They are in the
Syriac versions termed the domestics
or courtiers of llerod. Origen and
St. Jerome liavc, in my opinion,
rightly suppo>ed, that they were men
that sided with Herod Antipas, who
to ingratiate himself with thet'mperor
was very busy and earnest in raising
tlie taxes. The Pharisees join iiere
with tlie Herodians, (hat they might
not want a j)retence of accn^ing .Jesus
Christ, what answer soever he g.ave
to their question. Eor had he an-
swered, that tribute onglit not to be
paid, the Herodians would not have
failed (o inform against him, that he
might bo delivered up to the governor.
Luke x\. 20. And by .-uiswering as
he did, that tribute ought to be paid,
thev wo\ild have cried him down with

ST. MATIHEVV'S GOSPEL. 399

any man ; for with you there is no respect of nei-sons. 17 Tell
«s therefore your opinion ; Is it h^^^M to pay trifjute to Csesnr
or not e 18 But Jksits knowin<r their malice, said to then. •
hypocrites, M-herefore would ye ensnare me ? 1?> Shew me the
tribute-money. Havino- brouglit him a denarius, 20 lie sa-d
to them; Whose image and inscription is this? '21 Ciesar's
answered they. Render therefore to Cfesar, said he to tlier..'
what belongs to Ctesar, and to God what belonsrs to God.'
2:- Upon hearing this answer, they were filled with admi-
ration, and leaving- him withdrew.

23 The same day, the Sadducees, who deny the resurrection,
came to him, and put this case to him : 24 Master, Moses
commanded, tliat if a man die without children, his brodu-r
should marry the widow, in order to raise up issue to iiis bro-
ther. 25 Now there were seven broihers among- us, w lureof
the first having- married, and dying- without chihlren, l< It his
wife to his brother. The same thing- happened to the second,
then to the third, so on to the seventh. 27 Last of all, the
woman died also. 28 Whose wife of the seven shall she
be, after the resurrection, for they all had her? 29 But Ji-sis
answered them : ye are in an error, because ye understand not
the scriptures neither the power of God. :3() For affrr the

V. 17. Esdr. iv. 13. Fsdr. ii. 19. Act= v. 37.

rvii. 25. Rom. xiii. 7. V. 23. Mark xii. IS.

xxiii. 8. V. 24. Gen. xxxviii. H. Deut. xxv. 5.

XX. 9. V. 30. 1 Cor. xv. 42, 44, 49, 52.

V. 21. .Maith.

Luke XX. 27. Act!

V . 29. John

the people, as one that attempted to
bring tlicm under a foreign yoke, and
as an enemy of their liberty, Which
the Pharisees affected to be extremely
jealous of, that they might curry fa-
vour with the people.

Respect of persons.'} Without dread-
ing the difpleasure of the great ones,
such as might be tlie Herodians.

V. 17. Is it lawful (0 pay.} One
Judas Gaulonita, joining with a Pha-
risee, named Sado< , formed a party of
men, who, under pretence of standing
up for the public liberty, taught that
the Jews ought not to submit to any
foreign power, nor to pay tribute.
Joseph. Antiq. 1. xviii. 1.

Tribute.} Gr. The census. Seethe
note on IMatth. xvii. 25.

V. IS. Would yc ensnare nic ?}
Gr. Why do you tempt me ?

y. 19. ^ denarius.} See the note
on Matth. xvii. 24. and xviii. 2S.

V. 21. Render to Ctesar.} It is
thechararter of the Ciirlstian religion,
to in>pire men with submis>ion to .'u-
periors, in whatever is not contrarv lo
the law of God ; concerning the
taxes.. See Matth. xvii. 25- and Rom.
xiii. 7.

V. 24. Moses.} See Deut. xxv. 5.
Moses did only confirm by this in-
junction, what had been in um* be-
fore among the patriarchs. See Gen.
xxxviii. 8.

V. 25. The pair: r of God.} The
power and wi-dom of t'Od will cause
our future happiness, not to consist,
as it doth here, in gross and sensual
plca-ures.

V. 30. There shall be no marrying.'}
Gr. They do not marry, nor are given
in marriage..

As are the angeh.} Immortal and
incorruptihle a' they are, I Cor. xv.
42, 43, 44.

370

A M:W VKliSlOX OF

r< surrection, tljcMe sliall be no marryiiio-, but one shal) be, as
are t!ie anoels of God in heaven. 31 But as to the resurrec-
tion of the (lead; have ye not read what God said to you in
these terms : 32 I am the God of Abraham, the God of Isaac,
and the God of Jacob. God is not the God of the dead, but
of the living 33 The people having- heard this, >vere in
admiration of his doctrine. 34 But the Pharisees under-
standino that he had put the Sadducees to silence, came toge-
ther anmrt.

35 And one of them, who was a doctor of the law, asked
him, in order to try him, 3G Master which is the greatest
commandment in the laAv. 37 Jesus answered him ; you
shall love the Lord your God, with all your heart, with all
your soul, and with all your mind. 38 This is the first and
greatest commandment. 39 And the second, which is like to
this, is, you shall love your neiohbour as yourself. 40 To
these two commandments tend all the law and the prophets.

41 Whilst the Pharisees were still assembled, Jesus asked
them : 4^ What think ye of the Christ ; whose Son is he to

V. 32. G^H: xvi?.*7,'' "i^XTiii. 21. comp. Ilcbr. xi. 16. Exod. iii. 6, 16.
Levit. xxvi. 12. Mark xii. 26. Luke xx. 37. Actsvii. 32. V. 33.

Maitli.vii.2«. V. 31. Mark xii. 28. Luke x. 25. V. ^7.

Dent. vi.5. X. 12. xxx. 6. Luke x. 27. V. 39, 40. Levit. xix. 18.

Matth. vii. 12. Mnrkxii.Sl. Luke x. 27. Rom. xiii. 9. Gal. v. 14. 1 Tim. i. 5.
James ii. 8. V. 41. Mark xii. 35. Luke xx. 41. ,,

V. 32. JamtheGocL] See Exod.
iii. 6 — 16. As the calamitic^ and
misfortunes;, wliirh Abraham, Isaac
ami Jacob, underwent in this life,
cou'id lot well be reconciled with the
extr;tor<!inary favours that are in-
cluded in tiiis expression, / tcill lie
thy God, Psalm xxxiii. 12. if llience
follows, that when God declared him-
self to t>e their God, he consequently
bound himself to r.-ward and make
thera happy after lliis life, a'- is ob-
served by the author of the epi>tlc to
the Hebrews xi. 16. This argument
was then already very conclusive
against tlie Sadducees, w ho denied the
immortality of the soul, and the re-
surrcition of the body : but it proves
at the ^ame time thi- ri-surrection, be-
caus(? the soul of Ahraliam, Isaac and
Jacob, not being Abraham, I^aacaiul
Jacob, tlieinsclvo ; it follows from
thei\ce, lltnt God could not properly

be styled their God, unless they were
to rise again from the dead. There
are in tiie .Jewish writings some argu-
ments much like this, used to prove
the resurrection.

V. 3-J. Together.} At the same
instant, and in the same place, that
they might find some other means of
ensnaring him.

V. 35.' One of them.'] One of the
company there present, and not one
of the Pharisees that were still ga-
thered together.

To try him.'] It appears from St.
Mark xii. 32, 33, 34. that this man
approved of Jesus Christ's answer,
and that Christ was highly pleased
with his docility.

V. 39. Like to this.] There is so
clo>e a connection betw cent he love of
God and of our neighbour, that it may-
be said, he who loveth not his bro-
ther cannot love Ciod, 1 John iv. 20.

ST. MAITHEW'S GOSPEL. a?l

be? they answered him David's. 41 How tlien, said he to
them, does David inspired by the Spirit, call him his Lord,
saying; 44 The Lord said to my Lord, Sit you on my ri-rht
hand, till I have made your enemies your footstool. 45 For
if David tftvs calls him his Lord, how is he hi-s .son'? 4() But
there were none that could answer him a word. Accordingly
from thenceforth no man durst venture to ask him any more
questions.

*»» CHAP. XXHL

^Hypocrisy and pride of the Phariseeii and srrihes, 1 — 7.

^i^ Their affecting the f i//es o/' father, andmaftter contrary to

'■'■ Christian humility, 8 — 12. Several of their maxims

charged with absurdity, 13 — 31. Censure rf their rices

and predictioti oj' the just judgment of iiod upon them

and their city, 32 — 39.

1 Then Jesus spoke to the people, and to his disciples,
and said to them: 2 The scribes and Pharisees sit in the
chair of Moses. 3 Observe therefore whatever they bid you
observe. But imitate not their actions, because they say,

V. 43. 2 Samuel xxiii. 2. Acts i. 16, ii. 30. V. 44. P.^alm ci. 1. Acts

ii. 34. 1 Cor. xv. 25. Heb. i. 13, x. 12, 13. V. 48. Mark xii. 44. Lukr

xiv. 6. XX. 40. V. 2. Nehem. viii. 4.

V. 43. David.'] It is from hence Christ's sittins at the riphl hand of ihc

evident, not only that David is the Father by rei^»nnf.
author of Psalm ex. which contains Your footstool. "] Sec I Cor. xv.

this prophecy ; but also that the Pha- 24, 25, 26, 27.

risees thought so, since ..thcrnise they V. 45. Hotc is he his Soti.] Je«us

would not have failed to call this Christ c;ivo-^ here the I'hnri^ei-s to mi-

point in question, had it not been derstand, that they were exlremrly

universally acknowledged. It is more- mistaken, if they look him only for a

over to be noted, that the ancient temporal king, since his beinp the Son

Jewish doctors were wont to apply of God rendered him much superior

this Psalm to the Messiah. to the Son of David.

V.44. Sit you.] See the note on V. 46. .hk hint ant) mote quts-

Matthew xix. 28. tions.] Tempt him with ensnarinfr

Oh my right hand.] By i^e right questions.
hand here is meant, not only the V. 2. In the chair of Moirt.] i. e

greatest honour, but also supreme Succeeds Moses inbein? teachers nnd

power and authority. See 1 Cor. expounders of the law of God. Tbn

w "5 where St Paul expresses expre^Mon dennlr- tin- «ommi'Mon

" ' ' B 1) 2

372

A NEW VEKSION OI'

and do not. For t hoy bind heavy burdens, and bard to be
borne, and lay them upon men's shouklers; but will not
move them, so mnch as witli one of their finders. 5 They
do all iheir actions with a view to be observed by men; for
they Mear their j.'hylacteries laroer, and have their fringes
lonoer titan others, to their garments. 6 They love the
uppermost places at feasts, and the highest seats in the syna-
gogues, 7 As well as to be saluted in public places, and
called by people. Rabbi, Rabbi.

8 But be ye not called Rabbi, for ye have but one Master,
which is Christ, and for you, ye are all brethren. 9 Call no
one upon earth, your father, for he, who is in heaven, is
alone your father. 10 Neither be ye called master, for ye
have but one master, Avhich is Christ. 11 And he, who is

V. 4. Luke xi. 46. Acts xv. 10. Gal. vi. 13. Isaiah x. 1. V. 5.

Matthew vi. J, 2, v. 16, xxiii. 25, 27, 28. Mark xii. 38. Niimh. xv. 38.

Deut. vi. 8, xxii. 12. V. 6. Mark xii. 39. Luke xi. 43, xx. 46. V. 8.

James iii.l. 1 Cor. iii. 4. V. 9. Malachi i. 6. John vi. 45. V. 11.
Matth. x.\. 26, 27.

which the doctors of (he law (who
were generally Pharisees) had, of
publicly reading the law of Moses,
and expounding it to the people,
Nehem. viii. 4. Acts xv. 21.

V. 3. WUatevar they say to you.'\
Though this proposition be expressed
in general terin», it must, notwith-
standing, be restrained to those things
thai arc agreeable to the law of God,
and true piety. See Matthew xvi. 6.
Jesus Christ doth not mean that they
should obey them in evrry thing, but
only acknowledge their authority.

V.4. Movt t/itm tvi/h the tip of
their fin^fT.'] This is a proverbial
saying, which i^ not to be taken in
a strict sense. Je?us Christ uses it
to describe the hypocrisy of the I'lia-
risees, who expounded the law in
the severest s( ir-e, and imposed upon
other men the utmost ngour of its
precepts, liiit were tlu-inselves ex-
tremely corrupted, aiul did not lake
the least pains to practise those duties,
see verse 24 of this chaj)ter.

V. 5. P/iylai teriis.] Whidi were
slips of parcliment, on whicii were
written some pas«age?i out of the law,
which the Jews tied to their arms and
foreiiead ; grounding this custom on

Deut. vi. 4. [See Introduction, p.
110.] The Pharisees affected to wear
broader phylacteries, and longer
fringes than the rest of the Jews.

Fringes.^ Concerning the institu-
tion of wearing fringes, see Numb.
XV. 38, 39, and Deut. xxii. 12.

V. 7, 8, 9, 10. Doctor— father-
master.'} These were titles which the
Jewish doctors were wont to assume
to themselves. This custom was in-
troduced among them much about
the time of Jous Christ, as we learn
from the Rabbies themselves. From
that time each doctor attected to make
himself the head of a sect, by teaih-
ing some particular doctrine. This
Jesus Christ enjoins his disciples not
to do, because that being bound to
follow the maxims and prece|)ts of
their common ina-ter ; namely, Jesus
Christ himself, they ought to look
upon one another as brethren. What
our Saviour condemns here, is the
abuse and too eager desire of the like
titles, which may indeed, upon some
occasions, be allowed of, provided
they do not tend to rob God and Jesus
Christ of that supreme authority,
whicli they ought to have over men's
consciences.

ST. MATTHEW'S GOSPJ-L. 373

the greatest among you, shall be your servant. 12 For who-
ever exalts himself, shall be humbled; and whoever humbles
himself, shall be exalted.

13 But woe to you, scribes and Pharisees, hypocrites;
because ye shut against men the kingdom of heaven. For
not only do ye not enter yourselves, but ye suHer not those
to enter w ho are willing to do so. 14 Woe to you, scribes
and Pharisees, hypocrites: for by atiecting to"^ make long
prayers, ye devour widow's houses. For this very thing, ye
shall undergo the greater condenmation. 15 \\'oe to^you,
scribes and Pharisees, hypocrites ; for ye compass sea and'
land to make one proselyte, and when he is become so, ye
render him doubly more worthy of Gehenna than yourselves.
16 Woe to you, blind guides, who say, If any one sweare
by the temple, the oath is not binding; l)ut if he swears by
gold of the temple, he must keep his oath. 17 Foolisji and
blind ! For which is of greater consideration, the gold, or the
temple, which makes the gold holy? lis Ye saii nUo, if any
one swears by the altar, the oath is not binding; but if he swears
by the offering-, which is upon the altar, he must keep his oath.

"V. 12, Luke xiv. 11. xviii. 14. Job xxii. 89. Proverbs xv. 33. xxix. 23.
Ecclus. iii. 19. James iv. 6. 1 Peter v. 5. V. 13. Lzekiel xxii. 85. 2 Tim.
iii. 6. Titus i. 11. V. 14. Mark xii. -10. Luke xx. 47. \. 16. Malfhew
V. 33, 34. XV. 14.

V. 13. ^hut up.] As Jesus Christ
opened the kingdom of heaven, by the
preaching of the gospel, the scribes
and Pharisees by reviling and perse-
cuting him, might prOperly be said to
shut that kingdotn.

V. 14. IViitows.'] Whom you im-
pose upon by your hypocrisy, and by
the long prayers which you pretend
to offer up to God for their sake.

V. 15. yi proselyte.'] I am inclined
to believe that tills is meant of the
proselytes of the Pliarisees in panicu-
iar. We do not find that the Jewi--h
nation was very earnest in gaining
proselytes, but the Pharisees were ex-
tremely zealous in getting men over
to their party. And as in point of ill
examples the discli)le commonly out-
does the master, Jesus Christ had
therefore much reason to say, that the
proselytes of the Pharisees were twice
more worthy of Gehenna than they
themselves

Worthy of Gehenna.] Gr. The son
of Gehenna. This is an Hebraism,
which signifies worthy of hell. Cou

cerning the word Gehenna see above,
Matth. 5. 28.

Doubly more than themselves.] To
the same purpose is nhat Justin
Martyr said to Trypho the .Irw,
Your proselytes do not only disbelieve
Christ's dcctrine, but are twice mure
blasphtmous against him than you
yourselves are ; undoubtedly to con-
vince thereby the world of the since-
rity of their conversion.

V. 16. Gold of the temple.] i. P.
The treasure kept in the temple, call-
ed otherwise Corhan, Matth.XTvii. 6.
This vow made by (orhan, Has held
as sacred among tiie Jert«, as oaths
wherein the name of Go'i miL'- H»cd,
and undoubtedly coveIOM-ni««and in-
terest had a great share in thi^ judge-
ment of theirs. Concerning the Cor-
baii, see above, Matth. xv. 5, 6. and
Mark vii. 10, II.

V. 18. The uath it not binding.'}
Gr. It is nothing.

lie must keep his oath.] Gr. ke i$
a debtor (o^Jii^'O Tliis word may
also be rendered, he is guilty.

Bb3

371

A ]V£\V VERSION OF

19 Foolish and blind ! For which is of greater consideration,
the ofterini^, or the altar Avhich makes the offering- holy? 20
He therefore lliat swears by tiie altar, swears loth by the altar
and by all thing's that are thereon. 21 And, whoever swears
by th(! temple, swears both by the temple, and by him that
dwells therein. 22 In like manner, he that swears by heaven,
swears by the throne of God, and by him that sits thereon.
23 Woe to you, scribes and Pharisees, hypocril's! For ye
pay tithes of mini, anise, anl cummin, whilst ye neglect the
more Mciglify tilings in the law, namebj, justice, mercy, and
faithfulness : These are the things which ye should have prac-
tised, without however neglecting" the others. 24 Blind
guides, who strain at a gnat, but swallow a camel. 25 Woe
to you, scribes and Pharisees, hypocrites ! For ye clean the
outside of the cu]) and dish, but the inside is full of rapine
and excess. 2() Blind Pharisees, clean first the inside of the
cup and dish, that the outside may be clean also. 27 Woe to
you, scribes and Pharisees, hypocrites! for ye are like whited
sepulchres; They appear beautiful on the outside; but within
they are full of dead men's bones, and all manner of filthiness.

V. 19. Exod. xxix. 37. V. 21. 1 Kings viii. 13. 2 Cliron. vi, 2. Psalm
ixvi. 8. cxxxii. 14. V. 23. Luke xi. 42. 1 Samuel xv. 22. Hosea vi. G.
Micah vi. 8. IMatth. ix. 13. xii. 7. V. 25. Matth. xv. 20. Mark vii. 4.
Luke xi. 39. V. 20. Titus i. 15. V. 27. Luke xi. 44, Acts xxiii. 3.

V. 19. The altar which makes the
effcrin;; holy.] See Ivvod. xxix. 37.
fVhal^oever loucheth the altar shall
be holy.

V, 16, 17, 18, 19, 20,21,22.] The
Jews had borrowed several profane
oath- from the I' 'athens, and provided
the name of f J was not expressly
mentioned in tl ^m, they fancied that
n\c\\ oaths wen- not binding. It was
thi- profane and nhoininable custom,
«till so common among Christians,
which Jesas Christ condemns in these
verses.

V. 23. Mint.] i.e. Of the most
common and insignific.Tnt herbs,
whirli consequently could not pass for
the fruits of the earth, of which
tithes were to be paid according to
the law, Dcut. xiv. 22. and xxvi.
12,

tyUhout however neglerting.]
Though the giving the tithes of herlis
were not expressly enjoined by the
law, JeiHs Christ doth not however

disallow of it, because it was a thing
that was not evil in itself, and that
had moreover been instituted by the
Jewisii church.

V. 24. Strain at a gnat.] i. e.
Which strain what you drink for fear
of swallowing a gnat. This is an
allusion to a custom tlie Jews had of
straining (heir liquors before they
drank, for fear of swallowing any in-
sect.

V. 25. Excess.] Or, of unclean-
nesf an('. intemperance ; for it is what
the original ccx^ocam may signify.
Some manuscripts read uamioK; of in-
justice.

V. 26. That the outside.] The
meaning of this is, that when a man
hath a conscience free from guilt, and
a pure and unspotted mind, outward
things cannot defile him. See Titus
i. 15.

V. 27. Whited sepulchres.] The
Jews were wont to paint or whiten
their sepulchres nnd tombs at certain

ST. MATTllEVV'8 GOSPEL.

375

28 Just so it is with your outside; ye appear rinhfeous in the
eyes of men ; but within arc full of hypocrisy mid wickcdiir ss.

29 Woe to you, scribes and Pharisees, hyj)ocrites ! because
ye erect the tombs of the prophets, adoru the montunents ol"
the righteous, 30 And say, If we had been i;i the time of our
fathers, we should not have conspired with tluMU to shed th(j
blood of the prophets. 31 Thus ye bear testimony to your-
selves, that ye are the children of those who put the prophet*
to death. 32 Fill up tlien the measure of your forefathers.'
33 Serpents, generation of vipers, how will ye avoid the
punishment of Gehenna? 34 Fori shall snul yon proplurts,
wise men, and scribes, and some ye will kill and criuify, others
ye will scourge in your synagogues, and persecute; from city
to city ; 35 To the end all the innocent blood, which has \hvu
shed upon earth, may fall upon you, from th'; blood of" righ-
teous Abel, to the blood of Zacharias, son of Burachias, whom

^ V. 29. Luke xi. tr. V. 32. Wisd. xix. 4. Isaiah i. 15. V.J3.

Matth. iii.7. V. 31. Luke xi. 49. Acts v. 10. vii. o'i, :)0. xii. .?.

xxii. 19. 2 Cor. xi. 21, 25. Rev. xviii. 21. 2 Cliron. xxw i. 15. Nrli. i\. 26.
SEsdr. i. 51. 4 Esdr. i. 32. V. 35. Gen. iv. 8. ild). \i. J. 1 .!..Iim

iii. 12. 2 Cliioii. xxiv. 21, 22.

seasons of the year, that people might
discern they were polluted places, and
consequently should not go near tlietn.
See the Introduction.

V. 29. Fe erect.} Concerning this
custom, see 1 Mace. xiii. 27, 28, 29.

V. 29, 30, 31, 32.] That is, you
pretend to honour the memory of the
prophets, and to blame your fathers
for having been so cruel as to perse-
cute and kill them ; but notwithstand-
ing all your protestations, your whole
conduct shews, and will here;.fler
more plainly demonstrate that you are
the genuine offspring of such parents,
and you will fill up the measure of
their iniquities.

V. 32. Fill up."] Sec a like ex-
pression, John xiii. 27. Do quickly
what thou dost. Two days ufter they
put Jesus Christ to death.

V. 31. / &end you.] There is in
St. Luke, The wisdom of God sailh,
I will send unto them. See the note
on Luke xi. 19.

Wise men and scribes.] Jesus
Christ so calls the first preachers of
the gospel, to adapt himself to the
style of the Jews.

... Crucify.] Jesus Christ ranks him-

self here among those prophets and
doctors, which the Jews were to kill
and persecute.

V. 35. To the end that.] Or, lo
that. For (his seeni^ rather lo Jeinite
the event than the dc:<iga and inten-
tions of (fod.

.411 the innocent blood.] Thcic
words are not to be literally taki'ii :
That i , " As by your cruel a. id per-
secutiug temper, )ou seem to iippro^e
of all the uiurder> thai liav.- been
committed since the foundalio i of the
world, you shall be as se\erily pu-
nished as if jo'i had been joufsdvfs
the authors of them."

Xacharias.] It could be no other
than Zacharias, the son of Jehoiada,
wiiom Jo.is ordered to be -loueil, as
we find it related, 2 Chron. x\iv. 20,
21, for no other, but he was >lain be-
tween the sanctuary, and the altar of
whole burnt-iiflVrin^^, which «(ood
without the temple, (fit lie olnerted
that Zacharias !■: here named llie .^on
of Hararhias and not of Jehoiada, in
answer lo this, it rau-t be observed,
that there were persons among Uie
Jews, that frequently chan^^ed their
names, for some of much (h" same

b 4

370- A NEW VERSlOiX OF

yo iiiur(l('r('(l Ixlweon the temple and aJtar. 36' Assuredfy
I tell yoii that all these things shall happen to this peil'ect
generation.

37 O Jerusalem, Jerusalem, thou that murderest the pro-
phets, and stonest those tiiat are sent to thee, how often would
I have gathered thy children together, as the hen gathers her
chirkeiis under her wii»os, but ye Mould not.

3<S Know therefore, that your habitation is going to be
desolate; 3.9 For I tell you, that from henceforth ye shall
see me no more, till ye shall say ; Blessed is he, that comes
in the name of the Lord.

CHAP. XXIV.

The destrnctiou of tlip temple. Seducers. Wars. Fumines,
1 — 8. Persecntians. False Christs, false Prophets. Cha-
rity icill f/row cold; Perseverance 9 — 14. A t>om'i nation
in ilif holij place. Fliffht. Grievous calamities, 15 — 22.
False Chrisfs. The elect aiiuost seduced. Extreme tri-
hiilation, 23— 2S. The svn darkened. The cominf/ of
Jesus Christ ; his word shall lie perjcrnud, 29 — 35. The
last da If shall be nnexpected. The one taken, the other
left. To icatch always, 3() — 44. The vise servant
reicarded ; and the nicked one condemyied, 45 — 51.

1 In going out of the temple, as Jesus was walking along,
])is disciples came to him, to cause him to observe the structure

V. 37. Luke xiii. 34. 4 E>tlr. i. 30. Deut. xxxii. 11, 12. V. .S9.

P^aliu cxviii. 26. Matth. Txi. 9. V. 1. Mark xiii. 1, &c. Luke

xxi.5, &c. ^

signifiration. Jthoiada ,si<;iiities one V. 39. IJenccforth.'] Tliis relates

that confesses llic Lord, and Bara- to tlie limes that iinmediatoly followed

cliias, ont thnl bUssts tUt Lord. JJc- the asceiis-ion of Jesus Christ into

sides, we learn from St. Jerome, that heaven ; the ^ending down of the

in the Hebrew (iospel, aceordinf; lo Holy (ihost, and the destruction of

the Naznrenes, /acharias was called Jerusalem For then great numbers

the son of Jelioiada. of Jews, l)eirig peisuadtd tiiat he was

V. 36. These t/iitigs.'] i.e. The the Messiah, embraced liis jjospel, and

punishuienls that are justly due to would liave been glad to have uttered

the crimes of the scribes of the Pha- those llosannas, vxhich they coiild not

risecs, and of the greatest part of tiie hear the children pronounce without

Jewish nation. anger and ind gnation, Matih. xxi. 9.

V. 38. //iihitaliun.'] Or, vour See this prophecy fultilled, Actsii. 37,

house. Which may be under.^iood 41,47.

(tf Judca, Jerusalfin, and the /r"/p/c. V. 1. The struclurc.'} You may

ST. MATTHEW'S GOSPEL. 377

of the temple. 2 But Jfsus said to tlicm, Yc behold all
these things, assuredly I tell you, Tiiere shall not be hfi here
one stone upon another, but what shall be thrown down.

3 After this as he was sittiuf*" down on the mount of Olives,
his disciples came and said to liim in private, Tell us when
these things shall happen, and what shall be the sign of your
coming-, and of the end of the ag-e.

4 And Jesus answered them; Take care that no nnn
deceive you ; 5 For many shnll come under my name, saying-,
I am the Christ, and shall impose upon a great many peo-
ple. 6 Ye shall hear likewise of wars and runiours of wars;
be sure not to be disturbed at theju, because all these things
must happen, but the end shall not be yet. 7 For nation
shall rise against nation, and kingdom against kingdom, and
there shall be famines, pestilences, and eartlxpiakes, in many
places. 3 Still all this shall be but the beginning of sorrows,
9 Then shall ye be delivered up to be tormented, and ye

V. 2. Luke xix. 44. 1 Kings ix, 7. Mich. iii. 12. Jer. xxvi. 18. V. 4.
Markxiii.5. Eph. V.6. Colos. ii. 8. 2 Thes. ii. 2, 3. I John iv. 1, 3. V. 5.
Luke xxiv. 21. V. 6. Jer. iv. 27, vi-rsc 10, 18. 4 l.adr. xv. 35. .Mutili. xxiv. 8,
14. V.7. 4Esdr. ix. 3, xiii. 13, XV 5, 19, xvi. 19, 20. 21. .Act-xi.as.

V. 8. 1 Esdr. xiv. 2. xvi. 2. V. 9. Matth. x. 17. Mark xiii. 9. Lukexxi.
12. John XV. 20, xvi. 2. Rev. ii. 10. Acts iv. I, 3, 5, &c. v. IH, vii. 39, xii.
1, &c. xvi. 22, &c. 1 Peter iv. 16.

see a description of all these buildings hath the Ica'-t knowledpe of the Ro-

in Josephusde Bell. Jii.l. 1. vi. c. 6. man and Jcwi-h hi-tory ofthoM-

V. 2. Thrown ihwn.'j Thi,, was times may ob>erve, that this ch iptcr

literally fulfilled, as is manifest from coiitaJTis so exact ademption of the

Josephus de Bello Jud. 1. vii. c. 11. state of things, before the de.lrurtion

V 3. Vour coming, and the end of of Jerusalem, that it may seem rather
the age.] Or, of the world. The to be an historical narration, than a
Jews were wont to join together the prophecy. See JosepluH, ihid.
coming of the Messiah and the end V. 6. The end.] Of God » jud^-
of the world, considering the d.iys ment on the Jewi>.h nation.

of the Messiah as the last days, lleb. V. 7. ^at•on against nation.] The

i 1 Acts ii 17. ITim. iv:i,2. 2 meaning of this is either that one

Pet iii 3 after which nothing was nation shall rise again-t anoilier, .ts

to be expected, but the end of the happened between the Jew. and Ny-

y.Qj.]^ rians, some time before the taking of

V 5. Many shall come.] Never Jerusalem, Joseph, de IJ.-llo Jud.
did so many impostors and false pro- 1. 11. c. 19. or that part of one „a-
phetT appear in the world, as there tion shall rise :iga.nst the other a,
did ome few years before the de- happened between OthoandV-teilius.
tLcZn of Jerusalem. See Joseph and bet.ee.i Vi.elliu. and V -pas.a.i
Antifl 1 XX. c. 6. undoubtedly be- Tacit. Wist. 1. i.and in. and el«-en
cW 'that was the time wherein the ^^^/^^ .heinseh.s unng the s.e c
Jewish nation expected the Messiah, of Jenisaleni. See Jos. ph. <lc lUUo
orniindire- this their expectation on Jud. I. v. c. 2.

grounaii.g uus iiif.. i ^alnincs.^ \mong which we may

3715

A NEW VERSION OF

shall be put to deatli, aiul hated by all nations for my «ake.
10 There shall be many also, that shall fall off, and betray,
and hate one another. 11 Many false prophets shall arise,
and seduce many people. 12 And because ini<|uity shall be
extremely oreat, the love of many shall grow cool. l:i But
he that shall have persevered to the end, shall be saved. 14
And this gospel of the kingdom, shall be preached over all
the world, to serve for a testimony to all nations, and then
it is that the en 1 shall come.

10 M hen therefore ye shall see, in the holy place, the
abomination of desolation, foretold ])y the prophet Daniel
(which let him that reads understand.) 16 Then let those
who are in Judea, fly to tlie mountains ; 17 Let him that

V. 10. j\laUh.xi.G, xiii. 57. 2 Tim. i. 15, iv. 10, 16. V. 11. ?.fatth vii. 15.
Actsxx. 29. 1 Cor. xi. 19. 2 Cor. xi. 13. 1 Tim. iv. 1. 2 Tim. ii. 17.
2 Peter ii. 1. Judc, verse 4, IS. V. 12. 4 Esdr. v. 2, 10, xv. 6. Heb. x.
21,25. V. 13. Rev. ii. 10. Dan. xii. 12. V. 14. Rom. x. 18. Col. i. 6,
23. V. 15. Mark xiii. 14. Luke xxi. 20, compare xix. 3. Dan. is. 25, 26,
27, xii. II.

Judca, under the empire of Claudios,
Acts xi. 28.

Pestilences.'] The pestilence ge-
nerally follows a famine. See Rev.
vi. 8.

Earthquakes. ] Eusebius makos
mention in his chronicle, of a great
cartiiqiiake that happened in Asia,
under Tiberius, and Tacitus observe?,
that it was accompanied with a pes-
tilence. Tacit. Annal. ii.

V, 10. Shall fall off.] Gr. Shall be
scandalized.

V. 12. Iniquity.] i. c. Persecution
and imposture.

Extremely great.] Gr. Shall be
multiplied.

The love.] i.e. The love of God,
or zeal for religion. As persecution
shall increase, so will rebellions be-
come more common.

V. 13. Shall be sared.] I'.ither from
those dangers, to whirii men are ex-
posed upon account of the profession
of the gospel or else from those ter-
rible calamities which the de-truction
«'f Jerisalem was attended withal.
This also may be understood of eternal
salvation.

y. 14. Over all the world.] Not
universally, and without any e.rcep-
lion: for it is what is not even yet
come to pas?, but in general, ihrougk-

out all parts of the irorld, not only in
Judea, but also in oiher countries,
and it is what hajjpencd before the
destructior. of Jerusalem. St. Paul
says that he planted the gospel in
all that part of the world, which
reaches from Jerusalem to lllyricum.
We may judge of the rest of the
Apostles in |)roportion. See Rom. *.
18. Colo-,, i. 6, 23.

The end shall come.] i.e. The end
of this dreadful judgment of God on
the Jewish nation.

V. 15. In the holy place."] Before
Jerusalem, «hich is called the holy
city, Matth. iv. 5. or even in the land
of Judea, which was holy in opposi-
tion to those that were inhabited by-
heathens. [See the Introduction.]

The abomination of desolation.] i. e.
The wasting and destroying abomina-
tion. These words are borrowed from
Daniel ix. 27. and xii. 11. St. Luke
gives this clear explanation of them,
fVhen you shall see Jerusalem com-
passed about wilh armies. The Roman
armies wore indeed an abomination to
theJi«s, because they had for their
standards, the images of their gods
and emperor.- ; or only because they
consisted of heathens.

V. 17. The roof.] Sec Matth. x. 27.
and Deut. x\ii. 8.

ST. MATTHEW'S (K)SFEL.

he on the voof, not come down into the house, to tiike any
thing' thence. IS And let him that shall be in the country,
return not to the city to take his clothes. 19 But woe to the
woman that shall be with child, or that oive mick in those
days. 20 Pray God, especially that your rtiu;^lit may not
happen in winter, or on the sabbath-day. 21 Tor there shall
be then so great a desolation, that tlie like has not been,
since the beginning of the world, neither sliall ever be
again. 22 And unless those days were shortened, no one
could escape. But for the sake of the elect, they shall be
shortened.

23 At that time, if any one say to you, Christ is here, or
he is there; bdieve him not. 24 For there shall arise false
Christs, and false prophets, mIio shall do such >;reat miracles,
and such wonderful things, that they would deceive, if it
were possible, the very elect thf mselves. 25 You see, 1 have
told you this beforehand. 26 If therefore, it is said, lie is in
the desert, go not thither : He is in the most retired part of the

V. 19. Luke xxiii. 29. 4 Esdr. xvi. 34. V. 20. Acts i. 12. Exod. rvi. 29.
1 Mace. ii. 34. V. 21. Dan. xii. 1. .Toel ii. 2. V.22. 4 Esdr. ii. 13,27, &c,
ix. 7, &c. V.23. Markxiii. 21. Luke xvii. 23. xxi. 8. V. 24. Mark xni.
22. 2 Peter iii. 17. Matthew vii. 15.

V. 16, IT, 18.] Those verses are
not to be literally understood. The
meaning of them is only this, that
there will then be no time to lose,
nnd that people will be obliged to use
the utmost sneed, upon account of
the swift progress of the Romiri arms.
See Luive xvii. 51.

V. 18. Clothes.] i. e. The garment
which the Jews put over the tunick,
and which they were wont not to
wear in the country.

V. 20. On the sabbath.] The Jews
reckoned it unlawful to walk above
two thousand pace.- [or one of our
miles] on the sabbath-day. See Exod.
xvi. 29. Acts i. 12.

V.21. There shall be then so great
'a desolation.] During the siege of
Jerusalem, the inhabitants were afflic-
ted at the same time, with famine,
pestilence, conflagration, massacres,
/robberies, and war.

V. 22. Shorlined.] This agrees
well with history. Josephus acknow-
ledgeth, that the shortness of the
expedition was owing to a very parti-
cular dispensation of providence. See
de Bello Jud. 1. vi. c. 16.

No one.] Gr. No jUsh. Sec Matth.
xvi. 17.

For the sake of the elect.] By the
elect here, must be niidfrstood the
Jews converted to chri^lianity. See
Luke xviii. 7. Those whom (Jod wa«
pleaed to chuse from among that cor-
rupted people.

V.23. Christ.] Or. MfSiiah.
V. 24. False Christs.] Or, Fclso
Messiahs.

So great miracles.] The Jewi-h
nation was then very mncii addicted
to sorcery and magic. So that any
false teachers thai did but accomp.-iiiy
their lying impo>tures with magic,
could not but seduce the people, and
the more, because there wa* among
them a general cxpt-ctation of the
MesMah. For a further explanation
of this verse, see Josepbu> Antiq. 1.
XX. c. 6. de Rello Jud. I. vii. c. 31,
Euseb. Hi?t. EcrleviaM. 1. iv. c. 6.

V. 26. In the dctert.] See Act*
xxi. 38. and Jo.-eph. de Bello Jud-
I. vii.

Jh the most retired part of the
house.] i. e. Retired to such or >uch
a place.

300

A NEW VERSION OF

house, give no credit to it. 27 For as a flash of liohtning-,
which comes out of the east, is seen in an instant, as far
as tlie west, such shall be the coniin<»- of the son of Man.
28 Anil where the carcase is, there will the eairjes come.

2J) -Now innnediately after those days of affliction, the sun
shall he darkened, and the njoon shall not shine, the stars
shall fall from heaven, and the powers of the heavens shall be
shaken. 30 Then shall the sign of the Son of Man appear
in heaven; then also shall the tribes of the earth lament,
and shall see the Son of Man comino- on the clouds of heaven
with great power and glory. 31 And he shall send his
angels, who, at the loud sound of the trumpet, shall gather
together his elect from the four winds, from one extremity of
heaven to the other. 32 Learn this by a comparison, taken
from the fig-tree : when its branches begin to be tender, and
shoot forth leaves, ye know that summer is at hand. 33 In

V. 28. Job xxxix. 33. Luke xvii. 37. V. 29. Mark xiii. 24, 26. Luke
xxi.25. F.zek. xxxii. 7. Isaiah xiii. 10. 13. xxxiv. 4. Joel ii. 10. 31. iii. 15.
Acts ii, 20. Amos v. 20. viii. 9. Zephan. i. 15. V. 30. Rev. i. 7. Matth. xvi.
27. xxvi. 64. Mark xiv. 62. Zccli. xii. 10, 12. Dan. vii. 13. V.31. Matthew
xiii. 41. 1 Cor. XV. 52. 1 Thes. iv. 16. V. 33. James v. 9.

V. 27. For as a flash of lightning.]
This comparison g;ivesa lively repre-
sentation of tlio hwifluess and noise
that was to attend the dreadful judg-
ment, which Christ was going to in-
flict on the Jewish nation.

V. 28. The carcase.^ This is a
proverb, see Job xxxix. 33. llabak.
i. 8. The application Jesus ( hrist
makes of it here, is botli jnst and
sublime. The dead body is the Jewish
state ready to expire ; it is Jerusalem,
that was going to fall a prey to the
Romans, who had eagles for their
standards.

V. 29. Those days of affliction.']
After those dreadful pre|)arafioDs,
which will cast Judea into the utmost
consternation, then will come the last
stroke.

The sun shall be darkened.} The
prophet Isaiah uses the same expres-
sion, when foretelling the destruction
of Jeru-alem, it is a prophetic style,
which must not be literally under-
stood. Jesus Christ gives in lliese
words, a description of the total over-
throw of the Jewish state, that was
closely to follow the destruction of
Jerusalem. See Isaiah xiii. 10.

The powers of heaven.} i. e. The
stars, which are, in >-cripture styled
the host of heaven. The same figure
is still continued.

V. 30. Then shall the sign.} Then
shall the supreme power and autho-
rity of the Messiah, so conspicuously
appear, that all the nations of the
earth shall acknowledge him in this
dreadful judgment.

The earth.} i.e. Judea.

V. 31. JJis angels. — ] i. e. His
messengers; namely, the ministers of
the gospel, who afti-r the destruction
of Jerusalem, and the total extirpation
of the Jewish worship, caused the
sound of the gospel more clearly to be
heard all over tlie world.

From the four iciiids.} i. e. From
the four quarters of the world. See
Isaiah xliii. 5, 6.

Of heaven.} i. e. Of the world,
which is under heaven. See Dcut.
iv. 32. and xxviii. 64.

\ . 33. IVhen ye shall see — ] This is
a kind of recapitulation: " V\ hen
you shall see all the things I have now
mentioned, come to pass, yon may
judge, thai the destruction of Je-
rusalem, and the end of the Jewish

ST. MA'ITHEWS GOSPEL. 301

like manner, when ye slmll see all these things happen, know,
that the Ihujdnm. of God is near, and at your >v'/;/ (!(,or.
34 Assuredly, I tell you, that this generation sIimI! not come
to an end, tdl all these things have happened, .'if) Hea-
ven and earth shall pass aM ay ; hut for my v.ords, they are
irrevocable.

36 As to that day and hour, no one knows it, no, not even
the angels, it is my Father alone thai ktuws if. :37 Hut (he
same thing- shall happen, at the coming of the Son of 3Ian,
as in the days of Noe. 3S For as in the time before the
flood, men went on eating- and drinking, man yino- and <>ivin<»-
in marriage, till the vert/ day that Noe enten-d fli7' nrlT.
39 And as they thought not of the flood, till it came una-
wares, and carried them all away ; so it shall he at the
coming of the Son of Man. 40 Of two persons, who shall he
then in a tield, one shall be taken and tlie other left. 41 Of
two women, who shall be grinding at a mill, one shall he
taken, and the other left. 42 Watch therefore, for ye know
not at what hour your Lord is to come. 43 And consider,
that if a master of a house knew in which Avatch of the nioht
the thief would come, he would watch, and not sutler liis
house to be broke open. 44 Wherefore he ye also prepared ;
for the Son of Man will come at an hour, when ye think
not of it.

45 If there is a faithful and discreet servant, whom his
master has set over his family, to distribute to them, in due
season, the food they have occasion J'or ; 46 Happy is that

V. 34. Matth. xi. 16. xvi. 28. xxiii. 36. Mark xiii. .'iO, 31. Litkr xxi.
32,33, V. 35. Matthew V. 18. Isaiali li. 6. I»>alin cii. 26. 2 Fetrr

iii. 7, 10. V. 36. Mark xiii. 32. Maitlirw xxiv. 42, 44. A< (> i. 7.

2 Pet. iii. 10. 1 Tliess. v. 2. V. 37. Liike xvii. 26. 1 Peter iii. 2(».

Gen. vi. 3, 45, vii. 4, 5. V. 40. Luke xvii. 33. 4 Ksdr. xvi. 2H.

V.42. Matthew XXV. 13. Mark xiii. 33,35, &r. I.tike xix 34, &c. V.4.1.

Luke xii. 39. 1 Thess. v. 2. 2 Pet. iii. 10.- R.v. iii. 3. xvi. 15. V. 44.

IThess. V. 6. 2 Pet. iii. 12. V. 45. Luke xii. 42. ICor. iv.2.

Gal. vi. 10. Heb. iii. 5. Acls xx. 28. John xxi. 15. V.46. Rev.

xvi. 15.

nation is at hand, and that the Son of V. 35. Jre irrevocablr.] Gr. Skall

Man will soon come to execute that not pass.

judgment, V. 36. It is nii/ I'alher alonr.] Gr.

The kingdom of God.'i We have But mi/ Father unli/. See .Mark xiii.

added these words from Luke xxi. 32.

31. V.39. Thought not of.] Gr. Knew

V. 43. This generation.] i.e. Those not i.e. Tho>e sensual men did not

that are oow living. See .Matlh.xi. 16. take the least notice of >oah% admo-

and xxiii. 36. And indeed, a gnat niiions.

numberof those that were then alive, V. 40. Of tiro persons.] These

wpre witnesses of the destruction of words are an allusion to the history

Jerusalem, See Matth. xvi. 28. and of Lot whom the angels took hv the

John xxi. 2? hand, with hi* w if<- ihal ~lmil hrhinH,

:W2 A NEW VERSION OF

servant, it' his master, at his coming, finds him thus employed.
47 Assuredly, I tell you, he will establish him over all his
estate. 48 J3nt if it is a wicked servant, Avho says to him-
self. My Lord delays his coming, 4f) And falls to beating his
fellow servants, and to eatiiig- and drinking with the drunk-
ards : 50 The lord of that servant will come at a day, when
he expects him not, and at an hour v.hich he is not aware of.
51 He will separate h\m from the rest, and rank him with the
hypocrites, where shall be weeping and gnashing of teeth.

CHAP. XXV.

Jesus Christ recommends to his disciples, watchjubiess, a
constant application to their dvty, and to make a tjood use
of their talents, in two parables. In the Jirst he shews
them the difference that was made between the v:ise vir-
(/ifis, that stood ready to receive the brider/room, and the
foolish ones, re hi ch for icant oJ'J'oresi(/ht, were excluded
out of the wedding, 1 — 13. Iti the second, he gives them a
representation oj' the j'uture happiness or misery oj' men,
under the dijlf'erent condition oJ' those servants; some oJ'
whom, havinr/ improved th ' talents of their master were
reivarded Jor if ; while he, who buried the one talent he
had been entrusted with, was i(/nemjnlcuslij turned orit,
14 — 30. Making an application of these parables, he
represents the diperent judgments God will pass upon men
at the last day, according to their different characters :
he recommends, at the same time, the necessity oJ' good
worhs, especially of beneficence and charity ; and shews the
close union there is between him and his true disciples,
31—4(1.

1 At that time the kingdom of heaven shall be like ten
virgins, who took their lamps, in order to go and meet the

V. 47. Matth. xxv. 21. Luke xii. 44. xxii. 29,30. Gcii. xxxix. 4. V. 51.
Matth.viii. 12. xiii. 42, 50. xxii. 13. xxv. 30. V. 1. Psalm, xlv.

13, n. Ilev.xix. 7.

(icn. xix. 16,26. and Luke xvii. 28, makes an indirect apuliration of this

32. parable to w hat the supreme judge of

In afield.'] Or, In the couulry. all thin2:s will do at the last day. See

V. 51. lit Kill separate hi n.] In Mattli. xxv. 32.
this verse, wherein mention is made V. 1. /it that time.'} Je-fus Christ

■of hypocrites, tiiat is of wicked and intending that his disciples should

counterfeit christians, nnA of Keeping consider the judjiment he was soing

and snnahinf^ of teeth. Jesus Christ to intlicf on ihe Jewish nation, as a

ST. MATTHEW'S GOSPEL. mi

bridegroom. 2 And five of them were wise, and five were
fooiisli. 3 Those that were foolish, in taking; their hiuips,
had not taken any oil with them. 4 AVhereas the wise ones
had taken oil in their vessels, with their lamps. 5 Now as
the bridegroom delayed his coming-, they all grew drowsy,
and fell asleep. 6 But at midnight, a cry w; s heard. The
bridegroom is coming, go out to meet him. 7 Innnediately
all the virgins got up, and trimmed their lamps. S And the
foolish ones said to the wise. Give us some of your oil, Ik cause
our lamps are gone out. }) The m ise ones made answer;
for fear there should not be enough for us and you, go
rather to them that sell oil, and buy for yourselves. 10 FUit
whilst they were gone to buy, the bri<legroom came: thosi-
that were ready, entered with him into the wedding room, and
the door was shut. 11 Afterwards the other virgins came
also, and said; Lord, Lord, open to us. 12 But he ansMered
them, 1 declare to you, I know^ you not. 1-'} Watch tliere-
fore, since ye know neither the day nor the hour, Mhen the
Son of Man will come.

14 For it is tcith him as with a man, who, being to take a
long journey, called his servants, and committed his sub-
stance to them. 15 To one he gave five talents, to another,
two, and to another, one, to each according to his ability ;
and forthwith departed. 16 He then that had received five

V. 5. James iii.2. Romansxiii.il. Mark xiii. 35. V. 6. Matilu-w

sxiv. 31. 1 Thes. iv. 16. V. 7. Luke xii. 35. V. 10. Luke xiii. 35.

V. 11. Matthew vii. 21. V. 12. Matthew vii. 23. Psalm I. 6. v. 5.

Hab. i. 13. 1 Cor. viii. 3. Gal. iv. 9. 2 Tim. ii. 19. V. 13. Maith.

xxiv. 42. Mark xiii. 33,35. Luke xxi. 34, 36. 1 Cor. xvi. 13. I Poier
V. 8. Rev. xvi. 15. V. 14. Luke xix. 12, &c. V. 15. Romans xii. 6.

1 Cor. xii. 7,11, 20. Ephe?. i v. 1 1 .

forerunner and emblem of that uni- watclifulness, wherewith they ought

versal judgment he is to exercise at to wait for the appearance of their

the last day, gives in this chapter a Lord. See Romans xiii. 11. .lames

description of tise last judgment. iii.2.

The kingdom of heaven.] i. e. V. IS. I knoK you nnt.] i.e. I do

Much the same thing as what is re- not look upon you as the companions

presented in this parable, shall bap- of the bride,

pen in the kingdom of heaven. V. 13. Watch IhrrTjorr.] This

Ten—I The Jews never used to verse may be applied eiihrr to the

be less than ten, either at a wedding, judgment which Chri-t w.ts to intlict

or a burying, or at any othersolemni- on the.lewish nnfon, or cIm- to the

ty whatsoever. I'onr of death, and the day of judg-

V. 2 Foolish."] i. e. Imprudent, ment.

careless, and without foresight. V. 15. TaUnls.} See the note on

i, V. 5. Theu all fell asleep.-'] The chapter xviii. 2L

. wisest of men are apt to slumber, i. e. Abilities.] lis famines .fren;.h,

to remit more or less of that exart abilities and industry.

384 A NEW VERSION OF

talents, Avent and traded, and g-ained five other talents,

17 In like manner, lie tiint liad received two, oained also two

others. IS But he that had received but one, went and dug-

a hole in the oround, and hid his lord's money. 19 A long'

time after, the lord of these servants returned, and reckoned

with them. 2() Then he that had received five talents, came

and presented five other, saying, Lord, you intrusted me

with five talents, and there are five more which [ have gained.

21 His lord said to him; Well done, good and faithful servant,

you have been faithful in things of small concern, I will

intrust you with great matters ; enter into the joy of your

lord. 22 Then he that had received two talents, came also,

and said. Lord, you intrusted me with two talents, here are two

others, which I have gained besides. 32 And his lord said

to him; Well done, good and faithful servant, you have been

taithful in things of small concern, I m ill intrust you with

great matters ; enter into the joy of your lord. 24 But he

that had received but one talent, came in his turn, and said,

Lord, I knew that you Avere a hard man, Avho reap where

you have not soAvn, and gather where you have not strewed ;

25 And therefore fear caused me to hide your talent in the

groinxl ; here it is, you have what belongs to you. 26 But

his lord replied to him, Wicked and slotiiful servant r/.< ?/o?< are,

you know that I reaped Avhere I have not sown, and gathered

where 1 have not strewed. 27 You should therefore have put

out my money to the bankers, and at my return, I should

have received my own with usury. 2<S Take from him then

the talent which he has, and give it to him that has ten.

29 For to him that has a/ready, shall be given, and he shall

V. 18. Ecclus. XX. 31. V.21. Matth. xxiv. 47. Luke xii. 44, xxii. 29,
30. Gen. xxxix. 4, 6. Matth. xxv. 34, 46. Isii;ih Ixi. 7. 2 Cor. i. 7. 2 Tim.
ii. 12. I Peter i. 8. V. 23. Matth. xxv. 21. V. 26. 2 Tim. ii. 2. V.

29. Matth. xiii. 12. Mark iv. 25. Luke viil. 18, xix. 26. John xv. 2. Rev.
xxii. 11.

V. 21. Into the joy.'] By joy is would only convince his creditor how

here meant the place appointed for ab.-urd his excuse was ; as If he had

feu-lings and rejoicinijs, as is evident said, Suppose that I am such an one

from verse .'JO, wliere we read, that as you represent me, your business

the wicked servant is turned out into then was to put my money into the

outer darkness, in oppo>ition to the bank, &c.

liglits that illuminaicd the feasting V.29. To /lim thai has.'] Seethe

room. See Luke .\li. 37. note on .Matth. xiii. 12. tJc that hath

V.21. Hard.] i.e. Unjust, tyran- is he that makes a sjood use of m hat

nical, exactinj;. )„> hath. And hi- thai hath not, is he

V. 26, 27. fVicked and slothful.] that makes no better use of what he

The master dolh not shew hereby, hath than if hr had it not.
that he approves of usury, but he

ST. MATTHEW'S GOSPEL. sbo

have still more ; but for him that has nothiiio, even liial w hi. h
he has shall be taken from him. 30 As for the uiipr-.litahh'
servant, let him he cast into the darkness which is without:
where shall be weeping- and onashino- of teeth.

31 Now when the Son of Man shall come in his majes^tv.
attended by all the holy angels; he shall sit upon a olorituVs
throne. 32 Then all nations, being assemhicd hcfore iiim.
he will separate one from another, as a shepherd separates t!ic
sheep from the ooats. 33 And placino- ih(< shcc|) on iiis
right hand, and the goats on his left. 34 The king shall say
to those on his right hand, Come, ye that are blessed of my
Father, inherit the kingdom, which was prepared for you
from the creation of the world: ;3o For I w;is hungry, iuul
ye gave mcmeat; I was thirsty, and ye gave me dilnk; I
was a stranger, and ye entertained me: •)<> Naked and vf
clothed me; I was sick, and ye took care of me; i was in
prison, and ye visited me: 37 Then the riofhtcous s|i;dl
answer him. Lord, when was it that wo saw you huiiiifry,
and gave you meat, or thirsty, and gave you drink i 3*^ W lun
was it that we saw you a stranger, and entertained you ; or
naked, and clothed you ? 39 Or when w as it that we saw
you sick, or in prison, and visited you? 40 And lln- king
shall say to them; Assuredly, I tell you, as ye have done
these things for one of the least of my brethren here, it is f(»r
me that ye did it. 41 After this, he will sny to those on his
left hand ; Depart frou) me, cursed as ye are, go info ihe
eternal fire, which is prepared for the devil and his angels.
42 For I was hungry, and ye gave me no meat ; 1 was ihirsty

V. 30. Matfh. viii. 12, xiii. 42, xxii. 13, xxiv. 51. Krclu'*. xx. 31. Luke
xvii. 10. V.31. Zech.xiv. 5. iMatfh. xvi. 27, \ix. 2S. Mark viii. .SS.
1 Thes. iv. 16. 2 Tlies. i. 7. Judc verse 14. Acts i. II. Kev.i.7. V. S2.
Matth. xiii. 49. Rom. xiv. 10. 2 Cor. v. 10. Kzekiel xx. .S8, xxxiv. 17,2«.
Rev. XX. 12. V. 34. Romans viii, 17. 1 Peter i. 3,9. Rev. xxi. 7. Matth-
XX. 23. 1 Cor. ii. 9. Heb xi. 16. 4 j:s(lr. ii. 13. V. .35. Isaiali Iviii. 7.
Ezekiel xviii. 7. KccliH. vii. 33. James i. 27. V.40. Matthew i. I'i.
Mark ix. 41. Proverbs xiv. 31, xix. 17, Helireus vi. ID. V. 41. .Matthew

vii. 23. Luke xiii. 27. Psal. vi. 9. 2 Pet. ii. 4, compare with .(mie, verso 6.

V. 30. Into the darkness which is ittes'hs^'*''"^'' "hieli Ibe vuli;alc lialh

without.'] See the note oil verse 21. rondcivd i/e hauf viiilrd. Christ doili

V. 32. The sheep from the goats.'} not speak here of visitinjc, but of tak-

See Ezek. xxxiv. 17, 18, &e. The in^ rare of tlie siek. See .Inm. i. ^7.

sheep and the goals arc j^ood and bad \vhrre the sai»e word i-. u-ed lor tak-

Christians, that are iui\ed together in mg care of widows and orjihaii-..
the church. Visited.} Pri-oiiersaliove (ill others,

V. 35. / vsus a stranger.} Or, / want and doerve to l)e vi-iled ; be-

knew not where to lodge. cause they arc coinmor.lj solitary, nnU

V. 36. Took care.} Tliis is the lorsaken by the rest of the »^orld.
meaning of the original Greek word \'. 40. hire} On my ri;hi hand.

3H(; A NEW VERSION OF

n\u\ yc n-jivc me no drink; 4-3 I was a sU'ang'cr, and yo enter-
tained n»e no( ; naked, and ye clotlied me not; sick, and in
prison, and ye visited nie not. 44 Then shall they reply
also; Lord, whvn was It that we saw you hungry, or thirsty,
or a stranger, naked, sick, or in prison, and gave you no relief?
45 He will answer them; Assuredly, I tell you, as ye have
not done it tor one of the lea:ot of these, ye did it not for me.
40 And these shall be condenuied to eternal punishment,
whereas the riuhteous shall so into eternal life.

CHAP. XXVI.

The chief' priests consult together, when it icould he the proper-
est time to apprehend Jesus, 1 — 5. At ajeast,v'here Jesus
7C(is at Bethau}! J'our days hf>/'ore, a icoman having poured
071 his head a box oj'preciovs jierfnme ; this serves Judas
Jhr an occasion and pretence oj' executing the design he had
of betraying him ; accordingly he bargains with the high-
priest, 7 — 1(). The disciples are set by Jesns Christ, to get
the passover ready, 17 — 19. In the evening he sits doicn at
table, with the tn-clve ; ^cherehej'oretels, that Judas would
betray him. After they had eat the passover, he insti-
tuted the Lord's supper, 20 — .*30. While he was upon the
Mount of Olives, he foretold that his disciples would run
aicay, and that Peter in particular, icould Jorsahe him,
noticithstanding his repeated protestations to the contrary,
31 — 35. He takes three of his disciples along icith him,
to he witnesses of his anguish, and withal, of his sJtbmission
to the will of God. The weakness of his disciples at that
juncture, 3() — 4(i. Jesus is apprehended upon the signal
that was given by Judas, Peter cuts off the ear of one of
fhr high-priest\s servants, 47 — 5(». Jesusis led to Caia2)has,
where Peter denies him, and repents oj'it, 57 — 75.

I When Jksus ha<l finished all these discoiuses, he said
to his disciples; 2 Yc know t!iat in two days the passover

V. 15. Prov. xiv. 3S, xvii. 5. Acts i\. 5. V. 46. Dan. xii. 2. John v.
29. Ri'v. xiv. 11, XX. 10. V. 1,2. ?tl:irk xiv, 1. Luke xxii 1. Jolm xi.

5.3, xiii. I.

V. 1. IVhcn J<'iHs.'\ Tiio Tiiixl.iy and on the mount of Olives, and

in the cvi-ning. which begin at the 23iil verse of

yill thcac discourses.^ \\ hirli Je?ii.s chap. xxi.
Clirisl made that dny, both to hi> (lis- V.2. Tlitn the. Son.'] (.r. Jnd—

ciples, and to the Jews in Ihr temple, Jcmis (. Iiii>t had foielnhl several times

ST. MAITHKWS GOSPEL.

3B7

will be celebrated ; then the Son of Man shall be ilclivcrod
up to be crucified.

3 At the same time the chief priests, scribes, and elders of
the people, met tojrether in the palace of the hi<;h-priest,
whose name was Caiaphas; 4 And consullcd liow thoy
mio-ht apprehend Jesus by surprize, and put him to death.
5 But it was said, this must not be done durin<>- the festival,
lest some tumult should happen amono- the people.

6 Now whilst Jesus was at Bethany, in the house of Simon
the Leper ; 7 There came to him a woman with an alabaster
box full of precious ointment, v/bich she poured upon hi«t
head, as he sat at table. 8 His disciples seeing- this, were
very angry at it, and said ; To what ])urj)ose is this profuse-
ness? i) For this ointment might have been sold for a good
deal, and the money given to the poor. 10 But Jtsus, who
took notice of this, said to them, why disturb ye the woman?

V. 3. John xi. 47. Psalm ii. 2. compare Acts iv. '26. V. 4. Psalm \li. 6,
7. V. 5. John vii. 12, 13,40. V. 6. Mark xiv. 3. Luke vii. 37,

John xi. 2. xii. 3.

fo his disciples, that his death was at
hand, Matthew xxi. 21. xvii, 22,23.
x\. 17, 18. but he had not yet ex-
pressly told them, as he doth here, on
what day it was to happen.

V. 3. At the same time — met — ]
This was the second time the San-
hedrim met to consult about this mat-
ter. See John xi. 47.

Caiaphas.'] Joseph Caiaphas was
made hi^h priest by Valerius Gratus,
as we learn from Josephiii Antiq. 1.
xviii. c. 3. and afterwards deposed by
Vitellius, ib. xviii. c. 6. One may
infer from Acts v. 17. that Caiaphas
was of the seci of the S;ulducees.

V. 4. lit/ surprize.'] i. e. Privately
in some place remote from the people,
Luke xxii. 6.

V. 3. Tumult.'} The solemn feasts
were the likeliest times for such insur-
rections, because of the vast numbers
of ])eople that were then at Jerusalem.
For this reason tlie Roman sjovernors
were wont to double the watch upon
snch occasions. Josephus Antiq. 1.
XX. c. 4.

V. 6. Whilst Jesus.] It was now
the fourth day since that had hap-
pened. See John xii. 1. This (hen

is a digression the Evangelist makes,
to shew what was the occasion of
Judas's treachery, and served as a
pretence for if.

'J'he leper.] i. e. That had been
so, and had ever since retained that
name.

V. 7. Alabaster box.] Tliese boxes
were called only alabasters ; not be-
cause they were ail made of alabaster,
for there were some of jtia'-s. The
greatest part of them were of a kind
of alabaster, called onyjr, and made
in the shajjc of a pyramid.

V. 8. His disciples — ] It appears
from John xii. 1. lliat none iuit .hulas
found fault with what thi^ woman
had done. St. Mntthov hath put
here the disciplts in general, for one
of the disciple«, as he saith elsewhere,
with St. Mark, that the thieves re-
viled Jestis Christ, Ihousjh it is evident
from St. Luke \xiii. .S9. that there
was but one that was Riiilty of that
crime. Thus all the children of
1 raci are charged with the sin of
Achan. Josh. vii. I, 21. Thus like-
wise St. Luke xxniii. .16. and St.
John xix. 29. ascribe to the soldiers
in (fcneral. that, which acronlinj to

unn

A NEW VERSION Ol

she lias done a coniniendable action. 11 For ye shall have
always poor among- you : but nie ye sliall not have always.
12 AVhen she jioured this ointment on my body, she did it
to fuifici/jatc my burial. 13 Assuredly, 1 tell you ; in what
part of the world soever this gospel shall be preached, what
this woman has now done, shall likeM'ise be told in memory
of her.

14 Then one of the twelve, namely, Judas Iscariot, went
to the chief priests, and said to them ; 15 What >vill ye give
me, and I Mill deliver him into your hands? They agreed
therefore to give him thirty pieces of silver. 16 And from
thenceforward he watched for a favourable opportunity to
betray him.

17 Now on the first day of unleavened bread, the disciples
came to Jesus, and said to him; where will you have us dress
the Paschal Lamb for you? 18 He answered; Go into the

V. 11. Deut. XV. 11. John xii. 8, xiil. 33, xiv. 19, xvi. 5,28, xvii. 11.
Matthew xxviii. 20. V. li. MaUhew x. 4. Mark xiv. 10. Luke xxii. 4.
V. 15. Zech. xi. 12. V. 17. Mark xiv. 12. Luke xxii. 7. I'xodus xii. 6.

MaUhew xxvii. 48. and Mark xv. 36.
was done only by one of them.

V. 11. Ye shall have always poor. 1
By the poor here, is not meant so
much the bep;o;.irs, as liie indigent,
that can hardly sul)si;-t by their own
industry, or witii the little they have;
such as thofC, of whom it is said,
Deut. XV. 11. that tiiey shall never
cease out of the land of Israel. The
Jews liiem^elves own, that it was to
he ^o under tiie rei^n of tlie Messiah.

V. 12. To aiiticipaie.] We have
added here from St. Mark, the words
to anticipate, which very well ex-
presses Jesus Chri'-t's meaninf;: ^7(e
hath done it to anoint me before-
hand, for my burying, Mark xiv. 8.
This was not indeid the dc-i£;n of
Mary, but our Saviour |)i;!s this con-
struction upon what she did, that he
mii^ht confirm thereby what h«' had
said to his disciples concerning his
approaching deatli, Matthew xx. 18.

V. 13. this gospel.] i. e. This
part of the !:o>pel history.

V. 14. Then.] The Evangelist re-
turns here from his digression, and
goes on to relate what was transacted
•n the assembly mentioned, verse .'{.

V. 15. 7'hey agreed.] Or, They
paid him.

Thirty pieces.] i. e. Thirty shekels,
which made about 13. 15s. of our
money. Thirty shekels were the price
of a slave [and the ransom of a ser-
vant's life.] Exodus xxi. 32.

V. 17. The first day of unleavened
bread.] We learn from St. Mark xiv.
12. and Luke xxii. 7. that this was
done the very day on which the pas-
chal lanil) was killed ; for though the
feast of unleavened bread did not
properly speaking, begin till the 15th
of April, Levit. xxiii. 5. ISumbers
xxviii. 16, 17. yet they began to ab-
stain from leavened bread on the
evening of the fourteenth day. Exod.
xii. 18.

The paschal lamb.] Gr. The pass-
over. This word was often used to
denote the lamb iiself, that was killed
and eat during the celebration of this
solemnity. See lixodus xii. 43. 2
Chron. xxxvii. 12, 13. Mark xiv. 12.
Luke xxii. 7. (See the Introduction,
p. 140.)

V. 18. The city.] i. e. To Jerusa-
lem, which was called the city by
way of eminence, as Rome w as styled

ST, MATTHEW'S GOSPEL.

309

city, at such a man's house, and say to hirn, the master sends
us to tell you, that his time is at hand, and tliat he is coming-
to keep the passover at your house, with Ills disciples. VJ
Accordingly the disciples did as Jesus had ordered them,
and they made ready the passover.

20 In the evening-, he sat at table with his twelve disciples.
21 And as they were eatino-, he said to them; assuredly, I
tell you, that one of you sdiall betray me. 22 At this they
Avere exceeding-ly troubled, and began every one to say to
him; Lord, is it I? 23 And he replied; he that dips his
hand with me in the dish, he it is that shall betray me.
24 As for the Son of Man, he is going- according to Mhat has
been written of him ; but woe to him by whom the Sou of
Man shall be betrayed ; it had been better for that man, if
he had never been born. 25 Then Judas, he that was to
betray him, said to him ; master, is it 1 t Vou have said it,
replied Jesus.

26 After they had done eating, Jesus took bread, and

V. 21. Mark xiv. 18. Luke xxii. 21. John xiii. 21. Psalm sli. 10. comp.
John xiii, 18. Actsi. 16. V. 2.?. Mark xiv. 20. Lnke xxii. 21. V. 24.

Psalm xxii. Isaiah liii. 3. Dan. ix. 26. Luke xxiv. 26, 46. Acts xvii. 3.
xxvi. 23. John xvii. 12. V. 25. John xiii. 2. Matth. xxvi. 64. comp.

Mark xiv. 62. V. 26. 1 Cor. xi. 24. Mark xiv. 22. Luke xxii. 19.

by the Latin writers, urbs, or the city,
without the addition of any other
word.

Such a ware's.] There is a descrip-
tion of him in St. Mark xiv. 13. and
St. Luke xxii. 10.

To keep.} Eat the Paschal Lamb.

V. 19. The disciples.'} Peter and
John. See Luke xxii. 8-

V. 20. In the evening.'] After sun-
set.

V. 21. ^.J thei/ were eating.'] The
Paschal Lamb.

V. 23. He that dips.] We may
suppose that this was what Judas was
doing at that very instant.

Dish.] It was a vessel full of vi-
negar, w herein they dipped the bitter
herbs.

V. 24. Is going.] Thus doth Jesus
Christ describe his approaching death.
See a like evpression. Gen. xv. 2.
comparing ilie Hebrew with the Se-
venty.

V 25. Vouhavesaidil.] This ex-

pression is equivalent to a positive
assertion, both in sacred and profane
authors, compare ' Matth. xxvi. 64.
with Mark xiv. 62. The first lime
Jesus Christ discovered that he >li()uld
be betrayed, he only told it in John's
ear, that Judas was to be the author
of that black piece of villainy. John
told it to Peter, but the rest knew no-
thing of it. Now Jesus Christ plainly
points at liim.

V. 26. Had done eating.] Jesus
Christ instituted the holy communion
after the Paschal fea»t. See Luke
xxii. 20. and 1 Cor. xi. 25. This p.i>-
sage may otherwise be rendered, thei^
were yet eating, when, &c.

Took bread.] Or, n loaf. AVhich,
according to custom was unleavened.
The loaves of the Jews were round,
tlat, thin, and consequently very easy
to break.

Given God thanks.] To bless, and
to give thanks, are one and the same
thing. Sec the note on Matth. xiv. 19.

c c

390

A NEW V^ERSION OF

having- oivcii God thanks, he broke it, and gave it to bis dis-
ciples, saying-, take, eat, this is my body. 27 Then he took
the rup, and having g-iven thanks, he gave it them, saying;
drink ye all of this ; 2<S For tliis is my blood, the blood o{ the
new covenant, which sliall be shed for many, for the remission
of sins. 2(> Now 1 declare to you, that from henceforth J

V. 27. I Cor. X. 4.
Lcvit. .xvii. 11.

V. 28. Matth. xx. 28. Rom. v. 15. Ilebr. ix.22.
V. 29. Mark.\iv. 25. Luke xxii. 18. Acts x. 41.

This is my body.'] This loaf [or
l)rca(l] whicli I now liave in my hand,
and order jou to take and eat, is my
body.

Is — ] i. e. Signifies, or represents,
according to the style of the sacred
writer!^. Thus Gen. xl. 12. The
three branches arc three days, ver. 18.
The three baskets arc three days, ch.
xli. 26. The seven fat coks are seven
years. Dan. viii. 20. 7'he ram icith
two horns, are the kings of Media
and Persia. Gal. iv. 24. St. Paul
having spoken of Sarah and llagar,
adds, These are the two covenants.
Rev. i. 20. The seven stars are the
angels of the seven churches. Lastly,
Kxod. xii. 11. After God had spoken
of the Pasrhal Lamb, he says, This is
the Lord's passover. Now our Sa-
viour substituting the holy communion
for the passover, follows the style of
the Old Testament, and uses the same
expre->ions as the Jews were wont to
Use at the celei)r.ition of the pass-
over.

Body — ] The word a-u(Aa., that is
used in the original, signifies properly
a dead body, without blood. Thus
the Jews were wont to call the Lamb
they eat at the Pasclial nipper. The
body of the Lamb. The Syriac trans-
lator liatli rendered the original word
by another, signifv ing a dead carcase.
Several fathers of the eliurch, instead
of this is my body, iiave translated this
is my Jlcsh. It i.s very plain, that
Jesus t lirist meant it so, since he
makes mention of the ellusion of his
own blood. (See the Introduction,
p. \39.)

V. 27. Then he took the cup.}
Namely, aftersupper, according to the
custom of the Jf\\>, « lu) were wont

to conclude the Paschal feast by
drinking a cup, which they styled the
cup of blessing.

V. 28. This is my blood."] This is
to be understood of the blood, as
separated from the body. Every sa-
crifice consisted of two parts, of flesh
and blood ; and the most considera-
ble part of the sacrifice, was the blood.
See Levit. xvii. 1 1. and Exod. xxiv. 8.
The blood of the new covenant.'\
The first covenant was ratified with
blood. See l:;xod. xxiv. 8. where it
is said of the blood of tiie sacrifices ;
This is the blood of the covenant,
&c. As to Jesus Christ's calling
mine, blood, there is nothing iu the
expression that ought to seem strange.
See Ecclesiasticus i. 17. Maccab.
vi. 34.

For many."] i.e. For all mankind.
In the Hebrew and Greek languages;
the word tnany is frequently used for
all. Thus St. Chrysostom and Theo-
phylact understood this passage. See
Matth. XX. 28.

V. 29. I will not drink."] Pie con-
tinues to give them notice of his ap-
proaching death and suflerings.

This fruit of the vine."] Tlic Jews
made use of the same circumlocution
to denote wine, when they were cele-
brating the passover.

Till J drink.] Tlie Jews were wont
to describe future ha|)piness by the
words eating and drinking, Mattii.
viii. 11.

A'^ett'.] i. e. Of a quite different
nature, in the same sense as we meet
with new heavens, a new earth, the
new Jerusalem, S^c.

In the kingdom of my Father.'] i.e.
Either in heaven, or after the resur-
rection, wiiich was in a manner tlie

ST. MAITHEW'S GOSPEL. 391

will drink no more of this fruit of the vine, till I drink it ntu
with you in the kingdom of my Father.

30 And when they had sung- tiie Hynuj, they went into the
Mount of Ohves. 31 Then Jksus said to them ; I shall l)e
to you all, this night, an occasion of falling ; for it is written ;
I wdl strike the shepherd, and the sheep of the flock shall hJ-
dispersed. 32 But Avhen I am risen again, I will go hcfore
you into Galilee. 33 Whereupon Peter said to himl Jhou-h
you shall be, to all the rest, an occasion of falling, yet yon
shall never be so to me. 34 Jf.sus replied to him,"! tell you
for certain, that this very night, before tlie cock has crowed,
you shall deny me three times. 35 But Peter said to him ,'
though I was to die with you, 1 would not deny you ; and all
the disciples said the same.

36 After this Jiiisus went with them to a place called

V. 30. Johnxviii.4. V.31. Matthew xi. 6. Mnrkxiv. 27. John xvi

32. Zcch. xiii.7. V. 32. Matthew xxviii. IG. Mark xiv. 28, xvi. 7. V

33. John xiii. 37. V. 3i. Mark xiv. 30. Luke x\ii. 34. John xiii 38
V. 36, Mark xiv. 32. Luke xxii. 39. John xviii. I.

opening and beginning of that king-
dom, which God is to administer by
his Son. (This verse is thus para-
phrased by Dr. Clark ;) " I will
have the Jewish passover commemo-
ration no longer continued ; but
the things of which these were the
figures, shall now be fulfilled and
accomplished in the kingdom of the
Messiah." See Dr. Whitby, Note on
Mark xiv. 25.

V. 30. The hijmn.'S The Jews
were ordered to drink four cups at the
celebration of the passover; and the
fourth concluded the whole ceremony.
After the master of the house had
drunk it, tliey sung one Psalm, and
then went tiieir way?. This cnj) was
called the cup of thanksgiving, and
the Psalm was styled the Ilyrr.n of
release : They sung six Psalms during
the celebration of the passover, nauie-
ly, Psalm 113, 114, 115, 116, 117,
118, some before, and some after the
Paschal supper. [See Introduet. p.
144.]

The Mount of Oliics.l Wiiich
stood over against the temple of Jeru-
salem about fifteen stadia from the
city. Thither Josus Christ was gene-
rally wont to retireafterhavlng taught

c c

in the temple. Luke xxi. 37, xvii
39. John viii. I.

"V. 31. J shall be to you all.'] Or,
Vou shall all forsake me. (Jr. i'uu
shall be. all scandalized in me. Now
this cvpression, to be scandalized in
any one, signifies frequently in the
gospels, and e-pecia!ly in that of St,
.Matthew, to fall away, to forsake a
person in adrersity, not to discharj^c
the office of a friend, or a disriple to-
wards him. Sec ch. xi. 6, xiii. 'il,
xxiv. 10. Mark iv. 17, xiv. 27. Luke
vii. 23. John xvi. 1, In all Ihe-c
passages, the word to scandalize, i an-
not be used. [Sec the Translator's
Preface, p. 6. 1

V. 32. Into Galilee.^ Sec .Ma(th.
xwiii. 7, 10, 16, 17,

V.31, Crowed.] i.e. Before" the
cock hath done crowing; for the
cook crows at several times. See
Mark xiv. 30. [and the Introduction,
p. 137.]

V . .36. Gtthsemaue.'] A villnge at
tlie bottom of the mount of Olivet,
where was a garden.

Sit down tiere."] These are (he very
words that Abraham said to hi> ser-
vants, when he went (o sacrifice Isaac,
LWn. xxii. 5.

392

A NE^V VERSION OF

Gethscinaiie, and said to tliein ; sit down here, whilst I go
yondor to pray. '37 But he took witli him Peter, and the
two sons of Zebedce : then he began to be seized with sorrow
and anguish, -i^ And he said to them; my soul is sorrow-
ful, even to deatit, stay here, and watch with me.

3i) Then going- a little furtlier, he prostrated himself on his
face, and prayed in this manner: O my Father, if it be pos-
sible, let this cup pass from me ; however, let thy will be
done, and not mine. 40 lie returned afterwards to his dis-
ciples, and having found them sleeping, he said to Peter ; is
it p(tssil)l(^ that you could not watch with me one hour? 41
Watch and pray, lest ye sink under temptation ; for the spirit
indeed is willing, but the flesh is weak. 42 Having- left them
a second (ime, he prayed thus; If it be not possible that this
cup pass from me without my drinking it, thy will be done.
4^3 Tlien returning, lie found his disciph's again sleeping-, for
their eyes w ere heavy. 44 He left them once more, and Avent
and prayed the third time, using the same w^ords. 45 Then

V. 37. Matth. iv. 21. John \ii. '27. V. 38. Psalm cxvi. 3. V. 39. Heb. v.
7, 8. John V. 30, vi. 38, xii.27. Matlh. xx. 22. Phil. ii. 8.

y. M. Peter, &c.] The same that
he liad taken alon^ with him to be
witnesses of his transfiguration.

V..S8. Sorrowful tu (leath.li See a
like expression, Jonas iv. 9.

V. .S9. Going a little furt/iir.]
About a stone's east, Luke xxii. 41.
M> that ilie nj)o>tles could both hear
and see Iiim.

Ctip."] i. e. This kind of death,
this punishment accordinj; to the style
of the eastern nations. See Lzekiel
xxiii. 31, 32, -.iti. Rev. xiv. 10. Matth.
XX. 2a.

V. 40. Slecpini;,'] ^^ '^^'••s then
very late in the ni«;hi ; forafter supper
Christ made tlicm a long discourse.
See John xiv. xv. \vi. xvii. and be-
sides, they were oppressed and stupi-
fied with sorrow. See Luke xxii. 45.

Could yc not.] This rei.:oof is
rliielly directed to St. Peter, as is
manifest from St. Mark xiv. 37. and
also from the Alexandrian manu-
script, and St. Chrysoslom, who resxd,
tlitil thou couldst no/, in the singular
number.

v. 41. Sink under.'} See the note
on .Maith. vi, |.'{.

T/ic spirit is leilling.'] Tliis re-
flection is chicUy levelled at Peter,
who was so forward to boast that he
would follow his master, even unto
death. Every one is too apt to flatter
himself wlien he is ont of danger, that
he can easily witlistand temptations,
but without a particular care and
watciifulness, the passions arc gene-
rally known to prevail over reason, at
the prospect of any danger.

V^. 42. Pass from nie..~\ i.e. That I
m:i\ not drink it.

V. 43. Heavy.'} They were grown
dispirited and sleepy witli sorrow.
F.uke xxii. 45.

V.45. Sleep on.} Or, Do you sleep
now, and take your rest, at such a
time as this .^ wliich is a reproof that
very well agrees with ver. 40 and 41.
and the words following this passage.
Some have tnken it for a kind of
irony, as if Ciirist liad said to tlieui ;
this is now indeed a time to sleep
when 1 am going to bo delivered >i|).
Both tlicsc meanings are good and
natural.

Sinners.} i.e. Of tlie Gentiles, ac
(ording to llic style of the Hebrews,

ST. MATTHEWS GOSPEL. 3913

he returned to his disciples, aud said to them; sleep on nov*-,
and take your rest ; the hour draws near, the Son oi' Man
is just going to be delivered into the hands of sinners. Aii
Rise, let us go ; he that is to betray me, is at hand.

47 And whilst he was speaking, appeared Judas, one of
the twelve, and with him a great company of men, armed
with swords and clubs ; who were smt hy the chief nriesLs
and elders of the people. 48 Now he that was to betray
Jesus, had given them tliis signal : he whom 1 shall kiss, is
the person, lay hold of him. 41> Forthwith therefore, com-
ing up to Jesus, he said to him; master, 1 salute you, and
kissed him. 50 Jesus said to liini; friend, with what design
are you here? And the o#/ter.«f coming forward, laid hands
on Jesus, aud appreheuded him.

51 Then one of those, who were with Jesus, liaving laid
his hand on his sword, drew it, and striking at a servant of
the high-priest, cut ofi' his ear. 52 But Jesus said to him ;
put up your sword in its place; for all those who shall have
taken the sword, shall perish by the sword. 5^} Do you
think that if I should desire my Father, he w ould not send
me in an instant, more than twelve legions of angels : 54
But how then should the scriptures be accomplished, which
say, that thus it must happen.

55 At the same time Jesus said to the company; ye are

V. 47. Mark xiv. 43. Lukexxii.47. John xviii. 3. Acts i. 16. V. 48.
John xviii. 3, 12. V. 49. 2 Saiiuiel xx. 9. V. 51. John xviii. 10.

V. 52. Gen. ix. 6. Ezek. xxxv. 5, 6. Romans xii. 19. Rev. xiii. 10. V. 53.
Daniel vii. 10. 2 Kinp;s vi. 17. V. 54. Isaiah liii. 3, 7, 8, 10. Psalm

xxii. Daniel ix. 26. Luke xxiv. 26, 46. Actsxvii. 3, xxvi. 23.

Gal. ii. 15. Heh. xii. 3. Snch as sword; but Peter did not stay for an

- were the soldiers, whom Judas had answer, Luke xxii. 49.
along with him, John xviii. 3. Servant.] \Vho<e name was Mnl-

Y . 46. That is to betray me.] Or, chas, John xviii. 10.
That hat k betrayed me. X . 52. .^ II those.] This is a gene-

V. 47. Great company.] A com- ral mavim that must not be under-

pany of Roman soldiers, together stood literally, and without restric-

with the officers belonging to the tion. These words may moreover be

Sanhedrim, John xviii. S. looked upon as a prediction of what

By the chief priests.] That is, the hath happened to the Jews and Ro-

Sanhcdrim,whicli had resolved to ap- mans,
prehend Jesus Christ. V. 53. Ticelve legions.] That is

Y. AH. Had given them.] Namely, a great number. A legion consisted

to the Roman soldiers that did not generally of six thousand men, Dan.

know Jesus. ^"* "^- -i o «,

V.51. Oneof those] viz. Peter, V. 54. The scriptures.] See above,

John xviii. 10. St. Luke tells us that verse 24, and Isaiah liii. 8.

some of the disciples a>.ked Jesus V. 55. / sat cvrry dat/.] Sec Lukr

whether they should strike with the xxi.37, 38.

394 A NEW VERSION OF

come here wifh swords and clubs, as after a robber, to appre-
lieiid mo. I sat every day ainoiig- you, teaehino- in tlie tem-
ple, and ye seized me not. 5(> But all this is come to pass,
that the predictions of the prophets might be fulfilled. Then
all the disciples forsook him and fled.

57 And they that had apprehended Jksus, carried him to
Caiaplias the high-priest, where the scribes and elders were
assembled. 58 Peter followed him at a distance, to the
higli-|>riest's palace, and going- in, he sat down among- the
oliicers to see what tlie event v/ould be.

59 In tlie mean time, the chief priests, the elders, and the
whole council, were in search for some false evidence against
Jesus, whereby they might condemn him to death. b'O But
they found none, and altliough several false witnesses
appeared, they met with none sufficient. However, at last
there came two false witnesses, which said : 61 He declared,
I can pull down the temple of God, and rebuild it in three
(hiys. ()2 Then the high-priest rose up, ami said to him ; do you
make no answer? what is it tiiat these people witness against

V. 56. John xviii, 28. V. 57. Mark. xiv. 53. Luke xxii. 51. John

xviii. 12, 24. V. 59. Mark xiv. 55. Psalm xxvii. 12, xxxv. 11. V. 60.

Dciit. xix. 15. V. 61. Matth. xxvii. 40. John ii. 19. Actsvi. 13.

In the temple.'} In a synagogue in V. 58. Peter.'} With another dis-

tlie temple, where the doctors were ciple, John xviii. 15.

wont to bit. [See the Introduction, Palace.'} As. far as the porch of

p. 49.] the palace.

V. 56. Of the prophets.} After OJicers.} That had been sent by

liavins; said that he is used like a rob- the Sanhedrim, to apprehend Jesus,

bir, he adds, that thi.-., as well as (he John xviii. 3.

rest, is come to pass, that the prophe- V. 61. He declared, lean.} St.

cies might be fullilled. See Isaiah Mark xiv. 58, tells us, that these false

11 ii. 12. he tvan numbered Kith the witnesses alleged, that Jesus Christ

transgressors or rohl)er$,i\ndL"S\a\kx\. had said, / will destroy this temple,

28, where this ])ropliccy is quoted. made with hands : now it is in the

V. 57. 7'o Caiaplias.} It ajjpcars addition of these last words, that con-

fiomJohn xviii. 13, that Jesus was sisis iheir false testimony, because it

lirsl led to Annas, because he was the restrains to the temple of Jerusalem,

father-in-law of Caiaphas, besides the expression of Jesus Christ, which

that having been himself a high- might otherwise be understood, both

piiest, and very nuicli concerned in of that temple and of his body, and

tlii'^ wiiole matter, it was but :ialural w hich indeed he meant of the latter,

liiat he should have this honour done Besides, Jesus Christ had not said, J

iiim. St. Matthew makes no mention will destroy; but. Do you destroy

of Annas, because nothing remark- this temple; which shews the malice

able happened at his house, JcsUs of these false witnesses. See John

( hrist having .itaid there no longer ii. 19.

than \\ hat was ju.-t necessary, to ac- V. 62. liise up.} Discovering

(plaint li:c couficil that tiiey were thereby the violence of his passion.

-oing t.< b ad him to Caiaphas. The Rabbins siiy that a judge stands

ST. MATTHEW'S GOSPEL. 3r»,-,

you? m But Jesus made no rop!v. And tlic liioli-pripst
said to him, I charge you, hy the 'living- Cod, to tell ns
whether you are the Christ, the Son of God < ()4 Ji-kus
answered him, you have said it: moreover, I declare to v(.u,
hereafter shall ye see the Son of JMan sitting on the 'all-
powerful right hand of God, and coming on "the clouds of
heaven. ().5 Then the high-priest rent his clothes, and said ;
He has blasphemed; what further occasion liave we for
witnesses? ye yourselves have just heard his Masphriny.
06 What is your opinion? He is worthy of death, replied
they. 67 Then they fell to spitting- in his face, hutictinjr
him, and striking him with the palms of their hands,
68 Saying; prophecy to us, Christ, who it is that (strikes
thee.

69 In the mean while, as Peter was sitting without in the
entry, a maid servant came and said to him ; you were also
with Jesus, the Galilean. 73 But he denied it before them

V. 63. Isaiah liii. 7. compare Acts viii. 32. xiii. 32. Hebrews i. 5. John
i. 50. Matthew xvi. 16. V. 64. Matthew xvi. 27. xxiv. 30. xxv. 31. f.uke
xxi. 27. Johu vi. 62. Acts i. 11. Romans xiv. 10. 1 The>. iv. 16. Rev. i, 7.
Psalm ex. 1. Daniel vii. 13. V. 65. 2 Kin^s xix. 1. V. 67. Matthew xxvii.
30. Isaiah 1. 6. liii. 3. V. 68. Mark xiv. 65. Luke xxii. 64. V. 69. Mark
xiv. 66. Luke xxii. 55. John xviii. 17, 25.

up, when he hears witnesses deposing
that some person hath blasphemed.

V. 64. u4nswered hhti.'] Jesus
Christ would not vouchsafe to give an
answer to so frivolous an accusation,
as was that brought against him above,
verse 60. But when he is put to own
so important a truth, as tliat contained
in this verse; a truth which he came
to reveal to the world, and for the
maintaining of which he ventured
even the loss of his life, then he speaks
boldly and openly.

Ye shall see.] Namely, by the
sending down of the Holy Ghost,
Acts ii. 33. by the wonderful pro-
gress of the gospel, and by the de-
struction of Jerusalem, of the temple
and of the Jewish state, w hich were
unquestionable proofs and demonstra-
tions of the infinite power wherewith
Jesus Christ was invested.

On the right hand.'] See the notes
on Matth. xix. 28. and xxii. 44. [By
the right hand of power or greatness
is meant the right hand of God, who
by the Jews is called power, sailh Dr.
Whitby note in loc]

On the clouds.'} lu the same man-
ner as he is represented in Daniel vii.
13, 14. See the note on Matth. xxiv.
30.

V. 65. Bent his clothes.'} It wai
the custom among the Jews, and e>-
pecially among their judges, to rend
their clotiies, when they heard, or
fancied they heard a bl.i«pheiny ut-
tered ; as tiiey falsely pretended they
did now, because Jesus Christ had sjiid
he was the Son of God. See 2 Kings
xviii. 37. xix, 1. Acts xiv. 14. 1
Mace. \i. 71.

V. 67. Then.] After Jesus had de
clared that he was the Son of (!od,
the Sanhedrim undoubtedly ordered
him immediately to be carried out
wiiilethey were consulting «hal ihej
should do to him, a> Acts iv. 15. and
then it was that the soldiers that kept
him began to insult and abu>e him.

V. 68. Prophecy.] Or, guest.
They had blindfolded him. Sec.Mark
xiv. 65. Luke xxii. 64.

V. 69. In tho entry.] Or, in the
court.

With Jtsus.] i. e. One of hi»

396 A NEW VERSION OF

all, saying-; I know not what you say to me. 71 And as he
was at the gate, going- out, another maid servant seeing him,
said to those that were present; this man was likewise with
Jesus of Nazareth. 72 But he denied it again, affirvunif
•with an oath, I know not the man. 73 A little after some
of the standers by coming- forward, said to Peter; certainly,
you also ^ere one of these people; for your speech dis-
covers you. 74 Then began he to make imprecations, and
to swear, saying; I know not the man; presently after the
cock crowed. 75 And Peter called to mind what Jesus had
said to him : before the cock has crowed, you shall deny me
three times ; and after he was gone out, he wept bitterly.

V. 73. Luke vxii. 59. V. 7-1. Mark xiv. 71. V. 75. see above, verse 34.
Luke xxii. 61.

disciples, as St. John xviii. 17. words monly known to have a dift'erent

if. accent and dialect. See Judges xii. 6.

V. 71. At the gale.'] He passed V. 74. Crowed."] The second time,

from the court into a kind of fore- Mark xiv. 72.

court. See Mark xiv. 68. V. 75. Called to mind.] St. Luke

V. 73. Your speech.] We are observes that Jesus Christ who, in all

told by the Jews that the Galileans likelihood was not yet carried back

had a clownish and uncouth way of before the Sanhedrim, looked upon

speaking, for wiiich they were ritli- Peter, %vhen the cock trowed, which

culed by the inhabitants of Judca. made the Apostle call to mind what

The people of the several provinces of his master had foretold him. See the

one aud the same country, are com- note on verse 34. and Luke xxii- 61.

ST. MATTHEW'S GOSPEL. 997

CHAP. XXVH.

Jesus is carried before Pilate, 1, 2. Jinhis ropeurnKj, or
rather beinc/ struck with despair for ichat hi' had do»H^
carries back the movey he had received from the hi(ih-
priests, and f/oes and hatu/s himself. What use the hufh-
priests put this monetf to, 8 — 10. .Jfter Jesus had pluinhf
declared that he was the kimf of the Jews, he would no
more answer to any accusation that was brontfht arjainst
him, 11 — 14. Pilate is advised hif his wife, not to have
any thimj to do tcith Jesus. In the mean time the people
havinff, at the instiyation of the pnests, desired of Pilate,
that he W'ovld release Barahbus ; he complied u-'ilh their
request, and after haviny declared that Christ teas iintoreut,
he delivered him up to them to be crucified, after he had
caused him to be scouryed, 15 — 2fi. //'' is put into the
hands oj' the soldiers, by whom he is insult/'d several
ways. They compel Simon the Syrenian to carry his cross,
27 — 32. He comes to Calvary, where they yive him wine
mixed with yall, which he refuses to drink, 38, 84. They
crucify him between two thieves. And set orer his head the
cause of his condemnation. They divide his yarmeuts.
He is insulted by those that yo by, by the hiyh-prieats,
and even by the thieves. They yive him vineyar to drink,
35 — 49. Jesus yives vp the yhost. Several miraeles are
performed at Ids death. The centurion is converted,
49 — 54. Some pious women that hadfollou-ed Jesus j'rom
Galilee, do 7iot forsake him. Joseph of Arlmaihea hens
leave to have the body of Jesus, which is yrantedhim. He
hunesit. A watch is set before the sepulchre, 54 — ()().

1 As soon as it was day, all the chief-priests and the elders
of the people, held a consultation against Jksus, iiow tin y
might put him to death. 2 They caused him then to he

V 1. Mark XV. 1. Luke xxii. 66. xviii. 1. John xviii. 28. Psalm ii. «.
compar'e Acts iv. 26. V. 2. John xviii. 12, 28. Acts iii. IS.

V. 1. Js soon as it was day.] As house of Caiaphas, of putting Jou,

the sanhedrim was wont to meet in to death. , ., , . .,

one of the courts of the temple, verse V. 2. To b. bound.] Undoubtedly

T (See the Introduction, pajje 47.) for the second time, for he had be.„

which was never opened in the night, bound once before. See John xvni.

thev were forced to stay till the 12-

ornin.^, that they mi^^ht more regu- Governor.] P.ln e wa>, properly

arlv proceed in the Resolution they speaking, no more than p.o.„ni,nr of

had taken the night before, in the Judea, bu. i-e >va^ called eo^rrnor.

3y»

A NEW VERSION OF

IkhiikI, and vifiif and delivered him to Pontius Pilate, gover-
nor ut Juilc:).

:J At tlw sMuo time Jiidas, avLo liad betrayed Jnsus, finding-
that lie V. as rondrnincd, repented, and carried )>ack the tliirtj'^
jjieecs of silver to tlie chief" priests and ehlers, saying: 4 1
liav<' sinned in bt'traying the innocent blood; but they said
toliini, What is that to us? Look you to that. 5 Then Judas
threw down the pieces of silver in the temple, and witlidraw-
ing, went and hanged himself". () But the chief priests having
taken up the nioncjy, said ; It is not lawful to put it into the
iidly treasury, because it is the price of bloo(l. 7 So after
having consulted together about the matter, they pureliased
(he potter's held with it for a l)uryino- place for strangers. 8
'J'his is the reason that the field is still called at this day. The
field of blood. 9 Then wns accomplished w hat had been said

V. 3. Matth. xxvi. fi6.
Acts i. 18, 19. Tob. iii. 10.
-\i. 12. Jer. xxxii. 9.

V. 4. Matth. xxvii. 24. Acts xviii. 15. V. 5.
2 Sam. xvii. 29. V. 8. Acts i. 19. V. 9. Zccli.

hcraiisp this name was better know n,
and that besides Pilate di-(Iiais;rd all
rile fiiiicliuns of a governor, namely,
in taking cognizance of criminal
causes as his ])redecessors had done,
and as the procurators were wont to
do in the smaller iirovinees of the em-
pire, where there were no procoiisnis.
See. Joseph de IJello Jud. 1. ii. and
Tarilns.

V. 4. liclraying.'] Or, In dcliver-
ing.

V. 5. In the /emplc'] In that jiart
of the temple w here the Sanhedrim
a'i-emhled, and wliere it was at that
time.

//c iccnt (mil hitn^ed /litnsclf-'] Civ.
doing (iKiiy he hanged himsetf. The
original word It-irviy^xlo may also sig-
nify, that Jiiilas waN so overpowered
"iili melancholy, :uid the despair in
M hich the remorse of his gnilt threw
him, as to be choakcd. In such a
ease it inay he snpposed, that all the
ve>srK of his !)i)dy being stopped. In-
l)nr-t in the miiidh', as is related Acts
i. 18. J5nt after all, the most natural
and common signification of tiie woi'd
h.'Kai.yx,"iJ.ci.i i., /,, Oc hanged, or In hang
unr's self.

V. G. Treasury.'] Gr. Corbanan.
The i)!ace wher-e the gifts that W'erc
set ajiart for the service of the temple,
and other pious uses, were laid, 2
Kings \ii. 10. Markxri.41,42.

Price of liluod.l Such an olfering
would have been as much an abomi-
nation to the Lord, as the hire of a
w hore, or the price of a dog, Deut.
xxiii. IS.

V. 7. Strangers.'] Those .lews that
were not inhabitants of Jerusalem, or
proselytes, and even heathens, of
whom iheiv were considerable num-
bers in Jerusalem.

V. 8. The field of blood.] Because
it was b(night with the money, w hich
.Judas received for beti-aying his mas-
ter. Some ancient authors have even
supposed that this was tlie place
where Judas hanged himself, and was
buried. St. Jcrom(>, that iiad been
upon the place, tells us, that they
shewed still this field, in his time,
tliat it lay south of mount Sion, and
that they buried there the poorest and
meanest of the jjcople.

V. 9. Jeremiah.^ These words are
found in Zeeh. xi. 13. With some
little variation. Hut the Kvangelist

ST. MATTHEW'S GOSPEL. a^

by the prophet Jeremiah; They received tliirty pieces of
silver, the price of him that Avas valued by the childnti of
Israel: 10 And gave them for the potter's field, as (he Lcr.l
had commanded me.

11 Jesus then appeared before the g-overnor, who exa-
mined him in those words: Are yon tlu; kino- of the Jews?
Jesus replied, you say it. 12 At the same Tiim; being ac-
cused by the chief priests and elders, he returned no answer.
13 Pilate therefore said to him ; Do you not hear how many
things they lay to your charge? 14 IJut he made no reply to
any thing, so that the governor was very much surprisj-d '{

15 Now it was customary, that at this festival, the governor
released a prisoner of the people's chusing. 1(5 There was
then a notorious one named Barabl)as. 17 As they were
therefore gathered together, Pilate said to them; AV'hich are
ye willing I should release to you, Earabbas or Jesus, who
is called Christ ? 18 For he was very sensible that they had
delivered him up purely out of envy.

19 Whilst P//rt<e was sitting on his tribunal, his wife sent

V. 11. Mark XV. 2. Luke xxiii. 3. John xriii. 33, 37. 1 Timodiy vi. 13,
V. 12. Matth. xxvi. 63. Isaiah liii. 7, compare Acts viii. 32, 34. " V. IS.
Johnxix. 10. V. 1 1. Matth. xxvii. 12. V. 15. Mark xv. 6. Luke xtiii,
17. John xviii. 39. INIatth. xxvi. 2, 5. John iv. 45, compare with il. 14. Luke
xxii. 1. V. 17. IMatth. xxi. 9, 11. Mutth. xxvii. 22. John ix. 22, «ii. 42.
V. 19. Acts vii. 9.

hath mentioned here, Jeremiah, be-
cause it was by the Jews placed first
in the volume of the prophets, as is
manifest from Matth. xvi. 14. So that
Ijy quoting Jeremiah, one quoted the
book of the prophets, or the collection
of prophecies in general ; just as by
the Psalms, they meant the liagio-
grapha, or the moral books in scrip-
ture, in s;encral, l)ecause the psalms
were placed at the head of this collec-
tion, Luke xxiv. 24.

They received.] By following the
Syriac version, this passage may be
translated in a very clear manner,
and very agreeably to the original of
Zechariah, I have received of the chil-
dren of Israel thirty jiieccs ofsiluer,
the price of him that teas valued, to
buy the potter's field, as the Lord
commanded mc.

V. 11. The king of the Jews.] It
appears from Luke xxiii. 2. that the
Jews had accused Jesus Christ of
making himself a king.

Vou say it.] Sec the note on Matth.
xxvi. 25.

V. 12. Tfc returned no anstcer.']
He thinks it sufficient to have plainly
told Pilate that he is the king of the
Jews, that is the Christ, and of hav-
ing informed him of tlie nature of
his kingdom, by saying that it is not
of this world, as he doth, John xviii.
36.

V. 15. A'oic.] Pilate had already
sent Jesus to Herod, when he iearnt
that he belonged to Cialilee. and Herod
had sent iiim back to him, Luke xxiii.
6, 7, 8, 9.

At this festival.] That is the pass-
over, as we are informed by St. John
xviii. 39.

v. 16. Notorious.] See Mark xv. 7.
Luke xxiii. 19. John xviii. 40.

V. 19; /lave nothing to do.] This is
a Hebraism, the meanin? of uhich is.
Have no hand in condemning this
just man.

400 A NEW VERSION Ol"

liiin word ; Have nothing- to do M'ith thni]ust person, for 1 have
sutiered very much this day on his account in a dream. 20 But
the cliief priest ami elders persuaded the people to demand
Baraljhas, and to put Jrsus to death. 21 The oovenun' then
havino- asked them, which ot" the two they were willing he
should release to thejn, they replied, Barabbas. 22 What
shall 1 do then with Jksus, M'bo is called Christ, said Pilate
to them ? They all say to him, let him be crucified. 23 But
said the governor, -what evil has he done? And they cried
out still more earnestly ; Let him be crucified. 24 Pilate
perceiving- then that he could do nothing- ivith them, but that
on the contrary, the tumult increased, took water, washed
his hands in the sight of all the people, and said ; I am inno-
cent of the blood of this just person ; be ye answerable for it.
25 And all the people replied : Let his blood be on us and
on our children.

20 Then he released to them Barabbas; and after he had
caused Jesus to be scourged, he delivered him up to be
crucified. 27 After this the governor's soldiers, having-
brought him into the judgment hall, got the -whole cohort
together about him. 28 And after they had stripped him,
they clothed him Avith a scarlet robe. 29 Then having- made
a crow'n of thorns, they set it on his head, with a cane in

V.20. Mark XV. 11. Luke xxiii. 18. John xviii. 40. V. 21. Acts iii. 14.
V. 24. Deut. xxi. 6. V. 25. Joshua ii. 19. Deut. xix. 10. 2 Samuel i. 16-
V.26. Mark xv. 15. Luke xxiii. 24. John xix. 1.

V. 24. Just.'\ That is innocent, as appointed to prevent disorders and

above, ver^e 19. tumults anions; tin- people, especially

V.25. His blood be on us.l This is upon solemn occasions,
a Hebraism, signifying, " We shall be Whole cohort.'] i. e. That detach-
an-\verable for it; If there is any ment of soldiers from the foremen-
guilt in this matter, let it lie upon us tioned body, that >sas to take care of
and our posterity " the execution.

V.26. Caused to be scourged.] fir. V. 29. ^ cane.] Or, y/ reed, in-

IVhen he had scourgid. This is the stead of a sceptre.

Hebrew T\ay of speaking, they say Kneiliug down to him.] To deride

that a man liath done what he hath and mock Jesus, they addressed them-

CBused or ordered to be done by selves to him, as the eastern nations

another. Here let it be observed, that were wont to do to their monarch?,

it was the custom of the Romans to Corn. Jvep. Con. iii. Q. Curt. viii. 5.

cause those that were to be crucified, 'J it. Liv. ix. 18. [See also Brissonins

to be first scourged. [Sec Livy, 1. 34, de regio IVr^ar. principat. p. II.

•intl28.] ra,i> 1591.]

V. 27. Judgment hall.] The go- 1 salute you.] Thus they formerly

vcrnor's palace, and the place where u^ed to salute th-.ir emperor> ; and so

he administered justice. [See Mark we find the inhabitants of Alexandria

*^' '"•] speaking to Agrjppa. [See Philo iu

Cohort.] This was a body of foot, Fluccum.]
commanded by the governor.' that was

ST. MATTHEW'S GOSPEL.

401

his right hand, and kneeling- down to him, they said to him
in derision, O king- of the Jcavs, I salute you. :30'And spittinir
upon him, they took the cane, and strurk iiiin on the h< ;id
Avith it. 31 After having- thu.s mocked him, they took oH"
the scarlet robe, and having put his own clothes on ag-ain,
they led him away to crucify him.

32 As they Avere going out, they met one Simon a ryrenian,
whom they compelled to carry .Jesus's cross. ,'i3 A[u\ m hen
they were come to the place called Golgotha, th;it is to
say, the place of a skull, 34 They gav<' him Mine mixed
with gall, but Avhcn he had tasted it, h(,' refused to drink.
35 After they had crucified hhn, they parted his clothex
among them, casting lots for them, that this saying ot the
prophet might be accomplished ; They parted my eh>fhes
among them, and for my rolie they cast lots. IH) Ami sitting
down, they guarded him there. 37 They put up also over

V, 30. Isaiah i. 6. Matth. xxvi. 67. V. 32. Mark xv. 21. V. 3.1.
Mark XV. 22. Luke xxiii. .S3. John xix. 17. V. 34. P-alm Ixix. 2^.

comp. John xix. 28. V. 35. Mark xv. 24. Liiki- xxiii. 'U. Jnhn

xix. 23. Psalm xxii. 19. V. 36. Matth. xxvii. 54- V. 37.

Mark xv. 26. Luke xxiii. .38. John xix. 19.

V. 31. To crucify Aim.] Anions;
the Romans the execution of criminals
was performed by the soldiers; and
this Tertullian makes use of as a mo-
tive to dissuade men from going to
war, Tertul.de Cor. Milit.

y. 32. Cyrenc.'\ A town in Africa,
where there were abundance of Jews,
Acts vi. 9, xi. 20. Josephus de Bcllo
Jud. 1. vii. and contra Appion 1. ii.

Carry the cross.] St. John xix. 17.
tells us that Jesus carried it hiniaelf,
at first, [as they that were crucified
used to do, sec Lipsius de Cruce] but
he sinking under the weight of it,
they compelled Simon to bear it.

V. 33. Golgotha.'] A Syriac word
that signifies a skull or head. This
place was so called because malefac-
tors were beheaded there.

V. 34. Of wine."] The Greeks
used to call adulterated wine ^los,
which signifies also vinegar- We
have therefore made no manner of
scruple of rendering it voine, and the
more because some copies have ex-
pressly the word o»k>N which properly
signifies wine, as hath aUo St. Mark
XV. 23.

(rail.'] That is in general <onic l)it-

ter and nauseous stiifT, as wormwood,
according to the Syriac version, or
myrrh, according to St. Mark xv. 23.
or else frankincense.

He refu'ied to drink."] Because this
portion was given the criminal, on
purpose to intoxicate and s(iipif_\ him.
and render him inscn>ible of pain.
[But as our Saviour nomled none of
these arts to dimini'.li his M-n^e of
pain, that he might therefore shew hi^
patience and readiness to .-uflVr, he
refused to drink it. Sec Dr. \\ hitby,
in loc]

V-. 3.5. They parted.] This was
the custom of the Romans. The >ol-
diers pel formed among them the
office of executioners, ami disidrd
among themselves the spoilr nf llie
criminals. There was only L"iirist'«.
tunic, which tliey did not di\idi'.
but cai-t lots to >ee whose it should
he. See John xix. 2.3, 24.

Prophet.] David, P>.-ilin xxii. 19.

V. 36. They guarded him Ihric]
They used to appoint aguard l«i Uri\
by the crucified p(T>«>n^, that imtxni)
might come and take them away.

V. 37. Inncriplion.] Thi-.igain »aJ
th.' ru'-tDin of the Ruuinn>.

402 A NEW VERSION OF

liis head this inscription, denotino; the cause of his condemn
nation ; THIS IS JESUS THE KING OF THE JEWS.

38 There were crucified at the same time with him two rob-
bers, one on liis riolit hand, and the other on his left. 39 And
those that passed by, reviled him and said, shaking- their
heads at him ; 40 Thou that pullest down the temple, and
l»uildest it again in three days, save thyself. If thou art
the Son of God, come down from the cross. 41 The chief
priests derided him also, Avith the scribes and elders. 42 He
saved others, said they, but cannot save himself: if he be the
king of Israel, let him descend this instant from the cross, and
we will believe in him. 43 He relied upon God ; if then God
delights in him, let him now deliver him, for he said, I am the
Son of God. 44 The robbers also, who were crucified with
him, reproached him in the same manner.

45 Now from the sixth hour, to the ninth, the whole land
was covered with darkness. 46 And about the ninth hour
Jesus cried out with a loud voice, ELI ! ELI ! LAMA
SABACHTANI ? that is to say ; My God ! my God ! why

V. 38. Isaiah liii. 12. Luke xxiii. 33. V. 39. Psalm xxii. 8.

cix. 25. 2 Kings xix. 21. Isaiah xxxvii. 22, Jer, xviii, 16. Lament, ii. 15.
V. 40. John ii. 19. Matth. xxvi. 61. xxvii. 43, 54. comp. Luke xxiii. 35.
Matth. iv. 3, 6. Wisdom ii. 13, 16. v. 5. V. 42. Wisdom ii. 18. V. 43.

P^almxxii.9, xviii. 19. Matth. xxvi. 64. V. 44. Luke xxiii. 39, &c.

V. 45. Amos viii. 9. V. 46. Psalm xxii. 2.

V. 38. Robbers.] Some of those V. 42. Saved.] Or, Delivered.

robbers wherewith Judea then swarm- Jesus Christ had cured abundance of

cd, and who under pretence of stand- sick persons, and raised several from

ing up for the juiblic liberty, filled the dead.

Judea with all kinds of violence and V. 44. The robbers.} One of the

robberies, and by stirring up the peo- thieves, saith St. Luke xxiii. 39.

pie against the Roman government, The plural being here put for the

brought down upon their own nation singular. See the same expression,

all the miseries it afterwards under- Matth. xxvi. 8. and the note on that

went. See Josephus, in his life, in place.

book iv. de Rello Jud. and Antiq. V. 45. From the sixt?i hour.] Ac-

'• ^- cording to the Jewish way of reckon-

TiBO robbers.] It was not usual ing ; from our tuelve of the clock,

to crucify several persons at once un- till three in the afternoon.

less they were guilty of the same Over the whole land.] Or, Of«er

crime :— two seditious men are here the whole country. Probably Judea,

crucified with Jesus Christ, because as Luke iv. 25. and Matthew xxiv.

he had been charged with sedition. 30.

One on his right hand, and 1 V. 46. Eli! Eli! lama sabach-

They set Jesus in the middle, by way tani?] These words were spoken in

of derision, as in (he most honour- the Syro-Chaldaic language, which

able place, as they had before put on was then the vulgar tongue in Ju-

nim a scarlet robe, and a crown, and dea.
given him a reed in his hand.

ST. MATTHEW'S GOSPEL.

hast thou forsaken me ? 47 Some of those that Mere standing
by, haying heard Aim, said. He calls upon Elias. 4H And
immediately one ran and took a sponge, filled with vinegar,
and having put it on a reed, gave it him to drink. 40 But
the rest said. Let him alone, let us see whether Elias will
come to save him. 50 Then Jesus having cried out again,
with a loud voice, gave up the ghost.

51 At the same instant the vail of the temple was rent in
two, from top to bottom, the earth trembled, the rocks
cleaved, 52 The graves opened, and the bodies of many iioly
men, who were dead, arose, 53 And going out of their tombs,
they entered, after his resurrection, into the holy ciry, and
appeared to many.

54 Now the centurion, and those that were with him to

V. 47. Matth. xvii. 10. Mai. iv, .5. Ecdus. xlviil. 10. V. 48- P>alin Ixix.
22. Mark XV. 36. Luke xxiii. 36. Johnxix. 29. V. 50. Mark xv. 37.

Luke xxiii. 46. John xix. 30. Heb.v.7. V. 51. Kxod. xx\i. :il.

2 Chron. iii. 14. Heb. x. 19. V. 54. Mark xv. 39. Luke xxiii. 47.

MaUh. xxvii. 36, 43. Wisd. ii. 13, v. 5.

V. 47. Ht calls upon FJias.] The
Jews had a tradition among them,
that Elias was to come and rescue the
unfortunate and miserable. Some of
those therefore that stood by the cross,
either mistaking the word Eli, for
Elias, fancied that Christ called upon
that prophet to come and assist him,
or else giving a malicious turn to
words, which they very well under-
stood, they insulted upon Jesus, be-
cause he called in vain for Elias to
come to his relief.

V. 48. One.'] One of the soldiers.
See Luke xxiii. 36.

Vinegar.'] On purpose, either to
prolong his sufferings by reviving his
spirits with this liquor, or else to af-
front and abuse him, because vinegar
was the drink of the meanest of per-
sons, such as slaves and common sol-
diers.

Reed.] The Gr. word >caAa/AO^,
properly signifies a reed ; but it is
also used to denote the stem and
branches of such trees and plants as
produce any kind of wood. The
xaAajWO? here spoken of then, was a
stick of hyssop, of which there is one
kind in Judea, that shoots forth
boughs or stalks, strong enough for
the use it is put to here. See John
xix. 29.

D d

To drink.] St. John tells us, ch.
xix. 28. that Jesus cried out. Jama
thirst ; then was fulfilled the pro-
phecy contained in Psalm Ixix. 2.

V. 49. Let him alone.] Or, /fc//,
let us see.

V. 51. The vail.] That vail which
separated the Jloly of Holies from the
sanctuari/, I'^xod. xxvi.3l. and xxxii.
33. Heb. ix. 3. (See the intro-
duction.) The sudden rending of
this vail was a su|)ernatural sign of
the destruction of ihe temple's being
at hand, and of the dissolution of the
.Jewish economy, as St. Chrysostom
hath observed.

The earth trembled.] In token of
God Almighty's wrath being kindled
against the Jewish nation, upon ac-
count of the horrid impiety they were
guiltv of, Psalm xviii. 8. Rev. xvi,
18, 19, 20.

The rocks cleaved.] This w as ano-
ther sign of God's iudiguation, Na-
hum i. 6.

V. 53. yJfter his resurrrction."]
There isananiienf Greek manuvcript
that reads after ihdr resurrrcton,
and this reading is followed b\ the
Arabic and Ethiopic versions.

Into the holy cili/.] i. e. Jeru-.nlem.
See Matth. iv. 5. and Luke iv. 9.

V. 54. The centurion.] The officer

404

A SEW VERSlOiN Ol"

i;iiarcl Jesus, haviuir seen the eartliqimke, and all that had
happened, were seized with great fear, and said; Certainly
this man was the Son of God.

55 There were also several women, who looked on at a
distance, and had followed Jrsus from Galilee, assisting him
with their service. 5() Among- whom were Mary Magda-
len, Mary mother of James and Joses, and the mother of
the sons of Zebedee.

57 In the evening, a rich man of Arimathea, named
Joseph, who had also been a disciple of Jesus, 58 Went to
Pilate, to beg- the body of Jesus, and Pilate ordered the
body to be given him. 59 Joseph then having* taken the
body, wrapped it in a clean linen cloth, 00 And laid it in a
new sepulchre Avhich he had caused to be cut out in the
rock ; then having rolled a large stone, at the entrance of
the sepulchre, he departed. 61 In the mean time Mary
INIagdalcn, and the other Mary, were sitting down over
against the sepulchre.

62 On the morro>A', which was the day after the prepara-
tion of' the sabbath, the chief priests and Pharisees went
together to Pilate, 63 And said to him ; Sir, we remendjer
that this impostor, when he was alive, declared, In three
dnys L will rise again. 64 Order therefore that the sepulchre
be guarded till the third day, lest his disciples come in the

V. 55. Lukeviii.2. V. 57.

SS. V. 60. Isaiah liii. 9.

If), vii. 12. Luke xxiii. 2,

Mark XV. 42. Luke xxiii. 50.
V. 63. Mattli. xxvi. 61.

Jnlin xix.
John ii.

that foinuiandcd those soUliors that
guarded the body as was cuslomary
Uj)oii siicli occasions.

v. 36. Marj Magdalen.] Concern-
ing Mary Masidalcn, see Mark xvi.
0. Lukc"viii. 2.

Muiy, mother of James.'] The wife
of CIcopas, and sister or near rela-
tion of the virgin Mary, John xix. 25.

Joses.] This is the same name as
Josepii.

The mnlher of the sons of Zebedee.]
Salome, Mark xv. 40, siie was the
mother of John and James the
greater.

V. 57. yirimal/iea.] A city of
Jiidea (where Samuel was born and
bronjfhf up, called hy (he Mchrew-
R.Tniatliain) Sophim, Dr. Hammond,
in \9c.) LMke xxiii. 51.

Joseph.] St. Mark xv. 42, describes
him under these two characters, 1.
That lie was an honourable counsellor.
2. That he waited for t!ie kingdom
of God; and St. Luke xxiii. 51, adds,
that he had not consented to the con-
demnation of Jesus with the rest of
the sanhedrim.

Disciples.] Kut privately for fear
of the .Jews, John xix. 38.

V. 60. Nctti sepulchre.] Lukc
xxiii. .53. In ichich 7to man icas ever
laid before, John xix. 41. And it
was so ordered by Providence, that
there mi2;ht be no pretence for sayins;
that any other but Jesus was come out
of that ':c])ulchre.

V. 62. The day uflcr.] Wliich was
the sabbath. John xix. 31.

ST. MATl'HEW'S GOSPEL. 4^

night and steal away the body, and theu say to tlie ix oule
He IS risen from the dead; for this last imposture \si\uul he
more dangerous than the first. (>5 Pilate said to (Irui; Ye
haveaguard, go and have it guarded as ye think fit.' VAi
Accordingly they went, and to secure the senulchre, sealed
the stone and set a oruard.

CHAP, xxvni.

There vms an earthquake. An anr/el comes dmrnfrum hea-
ven, and rolls the stone away from the mouth of the sepul-
chre. The soldiers that were set to watch the bodi/ are
frighted at it; the angels declare to the women that in-re
come to embalm Jesus, that h<i was risen again, and order
them to acquaint his disciples with it, 1 — 8. Jesus appears
to them. The high-priests bribe the soldiers with a larqc
sum of money, to say that the body of Jesus icas stolen
ivhile they were asleep, 9 — 15. Jesus appears to his
disciples in Galilee, where he orders them to go and teach^
and baptize all nations.

I The sabbath being over, and the first day of the week
hardly beginning to appear, Mary JMagdalen and the other
Mary came to see the sepulchre. 2 Now there had l)Lt'ii a
great trembling- of the earth ; for an angel of the Lord
descended from heaven, had come and rolled away tlit- stone
from before the sepulchre, and was sitting upon it. .'} His
countenance was like lightning, and his clothes white as

V. 66. Daniel vi. 17, V. 1. Mark xvi. 1. Luke xxiv. 1. John x\. 1.

Matth. xxvii.56. V. 3. Daniel x. 5.

V. 65. A guard.'] See verse 64. having undoubtedly staid in the way

V. 66. Sealed.'] Thus Darius him- to get several thing* ready in order to

self sealed the stone that covered the embalm Jesus, Mark xvi. I.

den wherein Daniel was cast, Dan. V. 2. Theie had brrn.] All this

vi. 17. had happened Itefore the arrival of

V. 1. The sabbath being—] Gr. In these women to the sepulchre. Sec

the evening of the sabbath, i. e. Late Mark xvi. 4. Luke xxiv. 2.

in the night after the sabbath, the An angel.] St. I>uke speaks of ftro

Sunday morning early. They set out angels: St. .Matthew and Si. Mark

before day and did not come to the mention but onr, undoubtedly berau^e

-epulchre till after the suii wa? up. there \va.« but one that spoke.

406 A NEW VERSION OF

snow. 4 The g-uards had been so terrified, that they M'ere
become like dead men. 5 But the angel speaking to the
women, said to them ; as for you, be not frighted, I know
that ye seek for Jesus, who was crucified. 6 He is not
here ; he is risen again, according as he had said ; come,
see the place where the Lord was laid, 7 And go imme-
diately and tell his disciples that he is risen from the dead,
and that he goes before you into Galilee; there ye shall see
him ; observe, I have told you before hand.

8 They presently went out of the sepulchre seized with
fear and joy, and ran to tell this good news to his disciples.
9 As they were going along, Jesus himself met them, and
said to them, I salute you ; and they coming up to him,
embraced his feet, and adored him. 10 Then Jesus said to
them ; Be not afraid, go, bid my brethren repair to Galilee,
where they shall see me.

11 When they were departed, some of the guards, mIio
were gone into the city, informed the chief priests of all that
had happened. 12 Whereupon they assembled with the
ciders, and after having consulted together, they gave a
good sum of money to the soldiers, and said to them ; 13
Give out, that his disciples came in the night and stole
away the body, whilst ye were asleep. 14 And if the
governor comes to know it, we will appease him, and bear
you harmless. 15 Having then taken the money, they did
as they were directed, and this report is spread among tiie
Jews to this day.

16 In the mean time, the eleven disciples went into Gali-
lee to a mountain, where Jesus had conunanded them to
meet. 17 When they saw him, they paid him adoration ;

V. 6. Matth. xii, 40, xvi.21, xvii. 23. V. 7. Matth. xxvi. 32, xxviii.

10. Mark xiv. 2S. John xxi. 1. Acts i. 3, x. 41, xiii. 31, 1 Cor. xv. 5.
V. 9. Markxvi.9. Jolin xx. 14, 16. V. 10. Matth. xxviii. 7. John

XX. 17. Acts i. 2. Psalm xxii. 2,'J. compare Hcb. ii. 12. Rom. viii. 29.
V. 16. Matlh. xxvi. 32.

V. 8. From the sepulchre.'] From There was iu all probability some

the grotto where the sepulchie was, women of less note along with them.

i'enr.] It is evident from St. John And this is the reason whj St, John

XX. that tlieirjoj was not yet com- and St. Luke have made mention but

plete, becau>e they were still waver- of one woman,

ing, and afraid liiey should have been V. 14. ytppease him."] Or, We

deceived. wiW penuade him of it.

V.9. Met them.'] This appearance V. 17. Even those that doubted,"]

of Christ was made to Mury Magda- Or, Bitl some doubted.
Icn, Mark xvi. 9, and John x\. 14.

ST. MATrHEW'S GOSPEL. 407

even those who had doubted. 18 And Jesus cominir up to
them, said, All power has been given to nie in hcavf-n and
on earth; 19 Go therefore, instruct all nations, hapti/.infr
them in the name of the Father, of the Son, and of the Holy
Ghost; 20 And teaching- them to observe all those thin^
which I have enjoined you ; and lo, 1 am always with you,
to the end of the world. Amen.

V. 18. Matth. xi. 27, xvi. 28. John iii. 35, xiii. 3. xvii. 2. Heb. i.2, ii.
8. Dan. vii. 13. 1 Cor. xv. 24. Rom. xiv. 9. Acts ii. 36. Luke i. 32.
Eph. i. 10, 20. Phil. ii. 9. I Pet. iii. 22. Rev. i. 13, 16, 20, xvii. 14,
xix. 16. Col. i. 16. V. 19. Mark xvi. 15. Luke xxiv. 47. I Cor. i.

13, 15, X. 2. compare Exod. x 31. Acts ii. 38. viii. 12. liiaiab iii. 3,
Ii. 10. Roin. X. 18. Col. i 3

END.

Harry Hodson, Printer,
Cross Stieet, Hattoii Garden, London,

DATE DUE

GAYLORD

FRINTEO IN U S A

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Full text of "A new version of the Gospel according to Saint Matthew : with a literal commentary on all the dificult passages : to which is prefixed an introduction to the reading of the Holy Scriptures, in tended chiefly for young students in divinity"

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