market, which having ended, he leaps briskly up, salutes the person whom he undertook to convey, and renews his journey with the mild expression of ghell johnnum ghell, or, come, dear, follow me." It may be proper to add, that such a practice as this is general throughout the East.

No. 381.—vi. 7. Vain repetitions.] As prayer is unquestionably one of the principal means by which our dependance upon God is expressed, and our homage is avowed, it cannot be conducted with too much seriousness and reverence. The Jews had very much lost the spirit of this devout exercise, and had suffered themselves in some instances to be influenced by heathen practices: one of these our Lord in particular prohibits, that of using vain repetitions. My Barloλoyote. This word is derived from Barlos, a stutterer, properly one who cannot speak plain, but begins a syllable several times before he can finish it, and λofos, speech. From hence is derived the name of Battus, a silly tautological poet, mentioned by Suidas, to whom Ovid is thought to allude in the answer of that babbling Battus to Mercury:

-sub illis

Montibus, inquit, erunt, et erant sub montibus illis.

Metam. lib. ii. 1. 703,

-they should

Be near those hills, and near those hills they were.

Hammond says, that though Christ spake not Greek in this sermon, and therefore did not himself refer to the name and style of Battus, the evangelist, or his translator, rendered his Syriac expression by the proverbial Greek word.

The practice of the heathen may be understood from their writings. Eschylus has near an hundred verses at

a time made of nothing but tautologies. The idolatrous worshippers of Baal called on the name of Baal from morning even unto noon, saying, OBaal, hear us. (1 Kings xviii. 26.) Thus also the devotees of Diana, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. (Acts xix. 34.)

In imitation of such examples the rabbins had laid down these maxims:-Every one that multiplies prayer shall be heard. The prayer which is long shall not return empty. Acting therefore upon these principles, there was certainly much danger to be apprehended of unmeaning prolixity and insincere repetitions. Christ saw that it was necessary both to condemn this conduct in others, and to warn his disciples against practices so pernicious to true religion,

No. 382.-vi. 16. When ye fast.] Fasting has in all ages and among all nations been used in time of mourning, sorrow, or affliction. It was common among the Jews, though the fasts of their calendar are later than the law. The heathens sometimes fasted. The king of Nineveh, terrified by Jonah's preaching, ordered that not only men, but beasts also, should continue without eating or drinking, should be covered with sackcloth, and each after their manner should cry to the Lord. (Jonah iii. 5, 6.)

The Jews in their fasts begin the observance of them in the evening after sun-set, and remain without eating till the same hour the next day, or till the rising of the stars. On the great day of expiation, when more strictly obliged to fast, they continue so for twenty-eight hours. Men are obliged to fast from the age of full thirteen, and women from the age of full eleven years. Children from age of seven years fast in proportion to their strength. During the fast, they not only abstain from food, but

the

from bathing, from perfumes, and anointing. This is the idea which the eastern people have generally of fasting, it is a total abstinence from pleasure of every kind. Besides such fasts as are common to all the Jews, others are practised by the most zealous and pious. The Pharisee (Luke xviii. 12.) says, I fast twice in a week, i. e. Monday and Thursday: on Thursday, in memory of Moses's going up Mount Sinai on that day; on Monday, in memory of his coming down from thence. It is said, that some Pharisees fasted four days in the week. On fast days in the morning, confessions are added to the prayers, and the recital of such melancholy accidents as happened on such a day, and occasioned the fast then celebrating; the law is opened, and part of Ex. xxxii. 11. is read; and in the afternoon, in the prayer of Mincha, or the offering, the same is read again with Isaiah lv. 6.

Besides the general fasts of the whole Jewish people, others are peculiar to them in different nations. The German Jews, after the feasts of passover and tabernacles, have a custom to fast three days, on the two following Mondays and the Thursday between them. This is founded on an apprehension, that as the preceding feasts were of eight days continuance, they might have offended God during that time. For the same reason they fast on the last day of the year, and some on the last day in every month.

CALMET'S Dictionary of the Bible, art. FASTING,

No. 383.—vi. 28-30. The grass of the field, which is cast into the oven.] SHAW (Trav. p. 85.) tells us, that myrtle, rosemary, and other plants are made use of in Barbary to heat their ovens. This circumstance gives a clear comment on the words of our Lord: Consider the lilies of the field how they grow; they toil not, neither do they spin: and yet I say unto you, that even Solomon in

all his glory was not arrayed like one of these. Wherefore if God so clothe the grass of the field, which to day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

No. 384. vii. 4. Let me pull out the mote out of thine eye.] LICHTFOOT (Hor. Heb. in loc.) has shewn that this expression was a proverb among the Jews. The word which we render mote, signifies a little splinter, (though others understand it of a small seed), and thus it is opposed to a large beam with great propriety. But as it is impossible that such a thing as a beam of wood should be lodged in the eye, possibly these words might signify different kinds of distempers to which that tender part is subject: the former of which might be no more in comparison with the latter, than a grain or splinter to a beam. DODDRIDGE, in loc.

No. 385. vii. 13. Enter ye in at the strait gate.] At the banquets of the ancients, the guests entered by a gate designed to receive them. Hence Christ, by whom we enter in to the marriage feast, compares himself to a gate. (John x. 1, 2, 7, 9.) This gate on the coming of the guests was made narrow, the wicket only being left open, and the porter standing to prevent the unbidden from rushing in. When the guests were arrived, the door was shut, and not to be opened to those who stood and knocked without. So the parable of the ten virgins. (Matt. xxv. 11.) WHITBY, in loc.

No. 386.-viii. 12. The children of the kingdom shall be cast out into outer darkness.] This phrase, which is often used after the kingdom of heaven had been compared to a banquet, contains a beautiful allusion to the lustre of those illuminated rooms, in which such feasts were generally celebrated, as opposed to that darkness

which surrounded those who by night were turned out.. But it also sometimes goes yet farther, when the persons excluded are supposed to be thrown into a dark dun

geon. xiii.

Compare Matt. xxii. 13. xxv. 30. and Jude

DODDRIDGE, in loc.

No. 387.-ix. 15. Children of the bride-chamber.] Great mirth and cheerfulness accompanied the celebration of nuptials amongst the Jews. The children of the bride-chamber were the friends and acquaintances of the parties, and assisted in those rejoicings. But to set some bounds to their exultations, a singular ceremony was introduced, according to the rabbins: a glass vessel was brought in amongst the company, and broke to pieces, that they might by this action restrain their joy, and not run to excess. The Gemara produces some instances of this sort. Mar, the son of Rabbena, made wedding feasts for his son, and invited the rabbins; and when he saw that their mirth exceeded its bounds, he brought forth a glass cup, worth four hundred zuzees, and broke it before them, whereupon they became sad. The reason which they assign for this action is, because it is forbidden a man to fill his mouth with laughter in this world. LIGHTFOOT'S Works, vol. ii. p. 172,

No. 388.-ix. 23. The minstrels.] The custom of having musical instruments in funerals came to the Jews from the manners of the Gentiles. In the Old Testament there is no mention of any such custom. They used indeed to mourn for the dead, and commended them, thereby to excite the living to the imitation of their virtues. The use of instruments on these occasions was adopted not by the ancient, but more modern Jews. They might receive it into their ceremonies from other nations where it prevailed. It is frequently mentioned among the Romans under the style of sicinnium; and