MAR – MAT

Volume II, pages 138–157 of the 1732 edition, from MAR to MAT: everything printed on these pages, in order.

Continued from Martha

had not died. Jesus bid them bring him to Lazarus’s Tomb, where he raised him from the dead, as has been said already.

Six Days before his Passion, Jesus being come to Bethany for the Feast of the Passover, was invited to eat by a certain John xii. 1, 2, 3, &c. Matth. xxvi. 6, &c. Mark. xiv. 3, &c.Pharisee, called Simon the Leper. Martha waited, Lazarus was one of the Guests, and Mary poured a Box of precious Perfumes upon the Head and Feet of Jesus. And this is all that the Scripture informs us of concerning Martha. The ancient Latins and Modern Greeks maintain, that she died at Jerusalem, as also Mary and Lazarus, and that they were all buried there. Several ancient Martyrologies put their Feast on the 19th of January. Others put it on the 17th of December¹. The Latins now place it on July 29. Some very uncertain Writings pretend, that Martha, Lazarus, Mary, and Marcella their Servant, being put Aboard a very leaky and shattered Vessel, arrived safely at Marseilles², from whence Martha retired to Tarascon in Provence, where her Body (they say) was found, in 1187.

I. MARY, the Mother of our Saviour Christ, and a Virgin at the same Time, Daughter of Joachim, and of Anna, of the Tribe of Judah, married to Joseph of the same Tribe. The Scripture tells us nothing of her Parents, not so much as their Names, unless Heli mentioned by Saint Luke be the Luke iii. 23.same as Joachim. All that is said concerning the Birth of Mary, and of her Parents, is only to be found in some apocryphal Writings, but which however are very ancient, as we have shewn before under the Article JOACHIM, and still more at large in our Dissertation, where we endeavour to reconcile Saint Matthew with Saint Luke, in the Business of our Saviour’s Genealogy. Mary was of the Royal Race of David, as also Joseph her Husband; and she was also a-kin to the Race of Aaron, since Elizabeth, the Luke i. 5, 36.Wife of Zacharias was her Cousin.

Mary very early made a Vow of Chastity, and engaged her self to a perpetual Virginity. The Apocryphal Books³ tell us, that she was consecrated to the Lord, and offered in the Temple, from her Luke i. 34.earliest Youth, and that the Priests gave her Joseph for a Spouse, who was an holy and venerable old Man, whom Providence appointed for this Purpose by a Miracle, the Rod which he commonly carried having grown green and flourished, as Aaron’s did formerly. He espoused Mary, not to live with her in the ordinary Use of Marriage, and to have Children by her, but only that he might be the Guardian of her Virginity. Though these Circumstances are not to be relied on as certain, yet however Mary’s Resolution of Continency, even in a married State, cannot be called in Question, since her Virginity is attested by the Gospel, and that her self, speaking to the Angel, who declared to her that she should become the Mother of a Son, told him that she knew not a Man; or that she lived in Continency with her Husband. For which Reason when Joseph perceived her Pregnancy, he was extremely surprized and scandalized at it, and resolved to put her away, yet without Noise, and without observing the common Formalities. For he knew the mutual Resolution they had agreed to, of living in Continence though in a State of Marriage.

Luke i. 26, 27, &c.The Virgin Mary then being espoused⁴, or, if you will, married to Joseph, the Angel Gabriel appeared to her to acquaint her, that she should become the Mother of the Messias. Mary asked him how this could be, since she knew no Man? To which the Angel replied, that the Holy Ghost should come upon her, and the Power of the highest should overshadow her, so that she should conceive without the Concurrence of any Man. And to confirm what he had said to her, and to shew that nothing is impossible to God, he added, that her Cousin Elizabeth, who was both old and barren, was then in the the sixth Month of her Pregnancy. Mary answered him, Behold the Hand-maid of the Lord, be it unto me according to thy Word. And presently she conceived, by the miraculous Operation of the Holy Ghost, the Son of God, the true Emmanuel, that is to say, God with us. A little while after she set out for Hebron, a City in the Mountains of Judah, to visit her Cousin Elizabeth.

As soon as ever Elizabeth had heard the Voice of Mary saluting her, her Child, young John the Baptist, leaped in her Womb, she was filled with the Holy Ghost, and cried out: Blessed art thou among Women, and blessed is the Fruit of thy Womb. And whence is this to me, that the Mother of my Lord should come to me? For lo, as soon as the Voice of thy Salutation sounded in mine Ears, the Babe leaped in my Womb for Joy. And blessed is she that believed, for there shall be a Performance of those Things which were told her from the Lord. Then Mary filled with Acknowledgment and supernatural Light, praised God saying. My Soul doth magnifie the Lord, and my Spirit hath rejoyced in God my Saviour. And the rest, as it is in the Hymn called Magnificat.

Mary continued with Elizabeth about three Months, and then returned to her own House. When she was ready to lie in, an Edict was published by Cæsar Augustus⁵, which decreed, that all the Subjects of the Empire should go to their own Cities, there to have their Names registered according to their Families. Thus Joseph and Mary, who were both of the Lineage of David, betook themselves to the City of Bethlehem, from whence was the Original of their Family. But while they were in this Place, the Time being fulfilled in which Mary was to be delivered, she brought forth her First-born Son. She wrapped him in Swadling-Cloths, and laid him in the Manger of the Stable or Cavern whither they had retired; for they could find no Place in the publick Inn, because of the great Concourse of People that were then at Bethlehem on the same Occasion. Or they were forced to withdraw into the Stable of the Inn, not being able to get a more convenient Lodging, because of the Multitude of People then at Bethlehem. The Greek Fathers⁶ generally agree, that the Place of Jesus Christ’s Birth was a Cavern. Justin⁷ and Eusebius⁸ place it out of the City, but in the Neighbourhood; and Saint Jerom⁹ says it was at the Extremity of the City towards the South. ‘Tis commonly believed, that the Virgin brought forth Jesus the Night after their Arrival at Bethlehem, or on the 25th of December. Such is the ancient Tradition of the Church. I shall not here mention the pretended Miracles related in the false Gospel of our Saviour’s Infancy, otherwise called the Gospel of Saint Thomas. Such Sort of Books deserve nothing but the utmost Contempt. The Fathers inform us, that Jesus Christ came out of his Mother’s Womb, without so much as breaking the Seal of her Virginity, that she brought him forth without Pain, and without the Assistance of any Midwife; because she had conceived him without Concupiscence, and that neither she, nor the Fruit she brought forth, had any Share in the Curse pronounced against Adam and Eve.

At the same Time the Angels made it known to the Shepherds, who were in the Fields near Bethlehem, and who came in the Night to see Mary and Joseph, and the Child lying in the Manger, and to pay him their Tribute of Adoration. Mary took Notice of all these Things, and laid them up in Luke ii. 19. Matth. ii. 8, 9, 10; 11, &c.her Heart. A few Days after the Magi or Wise-Men came from the East, and brought to Jesus the mysterious Presents of Gold, Frankincense, and Myrrhe; after which being warned by an Angel that appeared to ‘em in a Dream, they returned into their own Countrey, by a Way different from that by which they came. But the Time of Mary’s Purification being come, that is, forty Days after the Birth of Jesus, Mary Luke ii. 21.went to Jerusalem, there to present her Son in the Temple, and there to offer the Sacrifice appointed by the Law, for the Purification of Women after Child-birth. There was then at Jerusalem an old Man named Simeon, who was full of the Holy Ghost, and who had received a secret Assurance that he should not die, before he had seen Christ the Lord. He came then into the Temple by the Influence of the Spirit of God, and taking the little Jesus within his Arms, he blessed the Lord; and then addressing himself to Mary, he said to her, “ That this Child should be “ for the Rising, and Falling of many in “ Israel, and for a Sign which shall be “ spoken against. Even so far as that thy “ own Soul shall be pierced as with a “ Sword, that the secret Thoughts in the “ Hearts of many may be discovered.

Afterwards when Joseph and Mary were preparing to return to their own Countrey Matth. ii. 13. 14.of Nazareth, the Angel of the Lord appeared to Joseph in a Dream, bidding him retire into Egypt with Mary and the Child, because Herod had a Design to destroy Jesus. Joseph obeys the Admonition, and continued in Egypt till after the Death of Herod. The ancient Tradition of the Orientals is, that Joseph and the Virgin made their Abode at Hermopolis; and between Cairo and Heliopolis they still shew a Fountain and a Garden of Balm, in a Place called Matara, where they pretend that

the holy Virgin made a Stop, and washed her Sons Linnen in the Fountain. This Place is even now in great Veneration in Egypt. After the Death of Herod, Joseph and Mary returned to Nazareth, not daring to go to Bethlehem, because it was in the Jurisdiction of Archelaüs, the Son and Successor of Herod the Great.

Mary and Joseph went every Year to Luke ii. 41, 42, &c.Jerusalem to the Feast of the Passover; and when Jesus was twelve Years of Age, they brought him along with them. When the Days of the Festival were ended, they were upon their Return, but the Child Jesus continued at Jerusalem, without their perceiving it; and thinking he might be with some of the Company, they went on a Day’s Journey. Then not finding him among their Acquaintance, they returned to Jerusalem to seek after him. Three Days after they found him in the Temple, sitting among the Doctors, hearing them and asking them Questions. When they saw him they were filled with Astonishment; and Mary said to him, my Son why have you served us thus? See here your Father and my self, who have sought you in much Affliction. Jesus answered them, Why did you seek me? Did not you know that I must be employed about my Father’s Business? Afterwards he returned with them to Nazareth, and lived in filial Submission to ‘em. But his Mother laid up all these Things in her Heart. The Gospel speaks John ii. 1, 2, 3, &c.nothing more of the Virgin Mary, till the Marriage of Cana of Galilee, at which she was present with her Son Jesus.

‘Twas in the thirty third of Jesus Christ, and the thirtieth of the Vulgar Æra, that our Saviour resolving to manifest himself to the World, went to the Baptism of Saint John, from thence into the Wilderness, and then to the Wedding at Cana of Galilee, where he had been invited with his Mother and his Disciples. The Wine beginning to fail, Mary said to Jesus, they have no Wine; to which Jesus answered; ” Woman, what have I to do with thee? ” Mine Hour is not yet come.” Saint Chrysostome¹⁰, and those that have been used to follow him in his Explications, believe that on this Occasion the holy Virgin had some Motive of Vanity, and was tempted with a Desire of seeing her own Credit raised by the Miracles of her Son. And this is what made our Saviour give her this Answer, which seems indeed something harsh. But the other Fathers and Commentators impute what was said by the holy Virgin, to her Charity, and her Compassion towards these poor People; and the Answer of our Saviour they impute, not to Jesus as Man, but to Jesus as God¹¹. In this Respect he says to Mary, What have I to do with thee? I know when I ought to shew forth my Power, nor does it belong to you to appoint me the Time of working Miracles.

But there were in the Room six great Stone Pitchers. Jesus ordered them to be filled brim full of Water, and afterwards bid the Servants fill out, and carry to the Master of the House. The Master tasted of it, and found it was excellent Wine: And this is the first publick Miracle that he did, at the Beginning of his Preaching. After this he went to Capernaum with his Mother and his Brethren, that is, with his Parents and his Disciples; and this seems to be the Place where the holy Virgin afterwards chiefly resided¹². However Saint Epiphanius¹³ thinks, that she followed him every where, during the whole Time of his Preaching; though we do not find that the Evangelists make any Mention of her, when they speak of the holy Women that followed him, and ministered to his Necessities. One Day as Jesus Christ was in the House at Capernaum, there was so great a Crowd of People about him, that neither he nor his Disciples had so much Time as to eat¹⁴. This caused a Report that he had fainted away. The Words in Greek¹⁵ might insinuate, that he was become mad, or had lost his Understanding. And the Vulgate reads it, Dicebant enim quoniam in furorem versus est. The Mother of Jesus and his Brethren were at Hand, to take him out of the Crowd. ‘Twas not they, without doubt, that made so wrong a Judgment of Jesus, but the ignorant People, or the Pharisees, who said in the same Place, that he was possessed of the Devil. The Virgin, the Brethren, or the Parents of Jesus came then to see what had given Occasion to the spreading of this Report. Jesus being informed of their coming, and that they wanted to speak with him, made this Reply; Who is my Mother, and who are my Brethren? And looking upon those that were round about him, he said; These are my Mother, and my Brethren. For whoever does the Will of God, he is my Mother, my Sister, and my Brother.

The Virgin was at Jerusalem, at the last Passover that our Saviour celebrated¹⁶

Acts i. 14.there¹⁷. There she saw all that was transacted against him, she followed him to Calvary, she staid at the Foot of his Cross, with a Constancy and Courage worthy of the Mother of God. There Jesus seeing his Mother, and his beloved Disciple near her, he said to his Mother, Woman behold thy Son, and to the Disciple, Behold thy Mother. And from that Hour the Disciple took her home to his own House. It is not to be doubted but that our Saviour appeared to his holy Mother immediately after his Resurrection, and that she was the first, or at least one of the first, to whom he vouchsafed this great Consolation. She was with the Apostles at his Ascension, and continued with ‘em at Jerusalem, expecting the coming of the Holy Ghost. After this she dwelt in the House of Saint John the Evangelist, who took Care of her as of his own Mother z. ‘Tis thought that he took her along with him to Ephesus, where she died in an extream old Age¹⁸. There is a Letter of the Oecumenical Council of Ephesus¹⁹, importing, that in the fifth Century it was believed she was buried there.

Yet this Opinion was not so universal, but that there are Authors of the same Age, who think the Virgin Mary died and was buried at Jerusalem. The Emperor Marcian and Pulcheria being anxious to find the Body of the holy Virgin, to put it in the Church called Blachernus at Constantinople²⁰, applied themselves to Juvenal, then Bishop of Jerusalem, who told them that her Sepulcher was at Gethsemani near to Jerusalem; which Sepulcher Marcian ordered to be transported to Constantinople. ‘Tis added, that the Figure of the Body of the Virgin was engraved upon the Stone, and that this was not the Work of any Man’s Hand. From this Time they have continued to shew the Virgin’s Tomb at Gethsemani, in a magnificent Church dedicated to her Name²¹; and there it is shewn still to this Day. ‘Tis said²², that the Apostles being dispersed in different Parts of the World, to labour in the preaching of the Gospel, all on a sudden they were miraculously transported to Jerusalem, that they might be present at the Decease of the blessed Virgin. After her Death, they buried her Body in the Valley of Gethsemani, where for three whole Days were heard Concerts of heavenly Singers. At the End of three Days, when this Concert ceased, and when Saint Thomas arrived at Jerusalem, who had not assisted at the Virgin’s Burial, and yet was desirous to see the holy Corpse, the Apostles opened her Tomb again: But not finding the Body there, they judged that God was pleased to honour it with Immortality by an anticipated Resurrection, which should go before that of all other Men. But it must not be dissembled, that these Sorts of Traditions are very uncertain, to say no worse of ‘em.

Luke ii. 35.Some²³ have believed, that the holy Virgin finished her Life by Martyrdom, grounding themselves upon those Words of old Simeon, A Sword shall pierce through thy own Soul also. But this is generally explained by the Affliction she should undergo, at the Sight of her Son’s Crucifixion, there being no History that mentions any Thing of her Martyrdom. Saint Epiphanius²⁴ declares, that he could not affirm whether she died or continued immortal, whether she was buried or not. That in a Word, no one knew what was her End, but he doubted not if she died, she had had a happy Death. The Sentiments of the Church at this Day are, that she is dead; but they are divided as to her rising again, or whether she stays for the general Resurrection, either at Ephesus, or at Jerusalem, or in any other Place. Upon this Subject may be seen Florentius in his Notes upon the ancient Martyrology of Saint Jerome, Baronius upon the 48th Year of Christ, F. Thomassin in his Treatise of the Feasts, M. Joli, Chanter and Canon of Notre-dame at Paris, in his Dissertations upon Usuard, M. de Tillemont Hist. Eccles. T. i. Notes 13, 14, 15, 16, 17. on the holy Virgin.

As to the Age at which she died; and the precise Year of her Death, ‘tis needless to trouble our selves with this Enquiry, since nothing can be said on these Matters but what is very doubtful; and they cannot be fixed but at Random. Nicephorus Calistus, and those that have followed him, give no Proof of what they advance on this Subject, and deserve no Credit as to their own Parts. Nor shall I speak of the Description of the holy Virgin, given us by the same Author²⁵, saying that she was of a moderate Stature, or according to some, a little below the ordinary Stature of Women: That her Complexion was of the Colour of Wheat, her Hair fair, her Eyes lively, the Eyeball yellowish, or Olive-Colour, her Eyebrows black and Semicircular;²⁶

her Nose pretty long, her Lips red, her Hands and Fingers large, her Air grave, simple, and modest, her Clothes neat, without any Pride or Ostentation, and of the natural Colour of the Wool. It has been pretended, that Saint Luke had drawn her Picture, and in several Places they shew Pictures of her, which they affirm to be Copies from Saint Luke’s Original. But the Antients have no where informed us, that Saint Luke was a Painter, or that he had painted the holy Virgin. Nicephorus Callistus²⁷, an Author of the fourteenth Century, is the first that has spoke of this in a positive Manner. But Theodorus²⁸, Lecturer of the Church of Constantinople, who lived in the sixth Century, says that Eudotia sent from Jerusalem to Constantinople, to the Empress Pulcheria, a Picture of the holy Virgin painted by Saint Luke. Certain it is that this holy Evangelist has acquainted us with some Particulars of the Life of the holy Virgin, that could hardly be learned from any one but her self; which may incline us to believe, that he had the Happiness of her Acquaintance, and a good Share of her Confidence.

There are shewn some Letters of the Virgin Mary to Saint Ignatius the Martyr, and from Saint Ignatius to the Virgin Mary. Saint Bernard²⁹ believed them to be genuine, but now there is no one doubts but that they are spurious. The same Judgment is made of the pretended Letters of the Virgin to the People of Messina, and to those of Florence, which they pretend she writ from Jerusalem in Hebrew, but were translated by Saint Paul into Greek, at least that to the Messenians, and which Constantine Lascaris turned into Latin. I shall not here enter into any Discussion of the Worship, or of the Feasts of the Virgin, of the Times in which they were instituted, or of the Design proposed by the (Roman) Church herein. This Matter does not properly belong to my Subject, but rather to those that compile the Lives of the Saints.

The Jews, the professed Enemies of our Saviour, have vented many Falsities against her, in their Book called Toledos Jesu³⁰, or the Life of Jesus Christ.

They pretend that Mary was a Milliner, and married to one named Johanan; that she suffered her self to be corrupted by one called Panderus, who had a Son by her called Joshua, or Jesus; that Panderus, or Pantherus, withdrawing to Babylon, Mary was forced to keep her Son. Akiba took a Journey to Nazareth, on Purpose to inform himself concerning the Birth of Jesus, who from his Childhood distinguished himself at School. He found from Mary her self, that she had been guilty of Adultery. At his Return Jesus was seized, was shaved, and his Head was washed with a Water, which prevented the Hair from growing again. Hence it is that his Disciples shave their Heads. He would insinuate by this, the Custom that has obtained among Priests and other religious Persons, of receiving the Tonsure. They add, that at Mary’s Death they set up a stately Monument for her at Jerusalem, with an Inscription upon it, which cost the Lives of an hundred Christians of Jesus’s Relations, who had distinguished themselves on this Occasion. These are the Fables which the Jews have propagated concerning the Virgin Mary.

The Mahometans³¹ on the contrary entertain great Sentiments of Respect and Esteem for her, which one would hardly believe of People so far out of the Way of Truth and Salvation. But they do not confine themselves within the Limits of Truth and Sobriety; for they add many fabulous Stories to what we otherwise know concerning Mary. They say, for Example, that Ann the Mother of Mary, and Wife of Amram, being with Child of her, made a Vow to the Lord of whatever Child should be born, whether it should be Male or Female. That God gave the Name of Mary to the Child; that Ann gave the Child to keep to Zacharias the Priest, who shut her up in one of the Chambers of the Temple, the Door of which was so high, that they went up to it by a Ladder, and he always carried the Key about him.

Zacharias made her frequent Visits, and whenever he came he always found about her all the most exquisite Fruits of Palestine, and such as were most out of Season. This put him upon enquiring how she came by such fine Fruits. To which Mary answered; Whatever you see here comes from God, who provides for those that please him all good Things, without Measure or Number.

As to the Purity of the holy Virgin, in her Birth, and in the Conception of the Word, and as to her Virginity both before and after her bringing-forth, they speak in such a Manner as might well be a Shame to many Christians. They say that the Angel Gabriel was sent to Mary, to declare to her the Birth of Jesus Christ. He said to her, O Mary, thou art elected, purified, and in a most particular Manner chosen from among all the Women of the World. O Mary, submit your self to the Lord, prostrate your self, and adore him, with all

the Creatures that worship him. I am come to tell you a great Secret. God declares his Word to you, whose Name shall be Christ, or Jesus the Messiah, who shall be your Son, most worthy of Respect both in this and the other World.

Abulfarage writes in his Dynasties, that it was a Tradition among the Oriental Christians, that the holy Virgin was but thirteen Years of Age when she brought forth Jesus Christ, and that she lived but to be fifty one. Some Mussulmen falsly impute to the Christians, that they acknowledge the Virgin Mary as the third Person of the Holy Trinity; which Mistake proceeds from hence, that the Christians of the East give her the Name of Al-seidai, which signifies the Lady; and among the Greek Fathers Saint Cyril has called her, The Supplement or Completion of the most holy Trinity; but others among the Mahometans vindicate us from this Calumny.

II. MARY, whose Relicks are preserved at Veroli in Campania di Roma, was the Mother of James and John. She was not called Mary, but Salome; though they commonly give her also the Name of Mary, the Mother of James and John. But Saint Matthew only calls her the Mother of the Sons of Zebedee; and Saint Mark xv. 40. calls her Salome. She was therefore Wife to Zebedee, and Mother to Saint James and Saint John. This M. Tillemont hath observed before me, and has been confirmed to me by Mr. Nicholas Aloysius, by a Letter wrote to me from Rome, in the Month of January 1726, wherein he says he had examined into the Bottom of this Affair, having perused all the Monuments of the Church of Veroli.

III. MARY, Mother of John Mark, a Disciple of the Apostles. She had a House in Jerusalem, whither it is thought the Apostles retired, after the Ascension of our Lord³², and where they received the Holy Ghost. This House was upon Mount Sion. Saint Epiphanius³³ says, that it escaped the intire Destruction of Jerusalem by Titus, and that it was changed into a very famous Church, which endured for several Ages³⁴. After the Imprisonment of Saint Peter, the Acts xii. 5, 6.Faithful assembled in this House, there praying instantly; when Peter delivered by the Ministry of an Angel, knocked at the Door of the House. There is nothing particular known of the Life of Mary, the Mother of John Mark. See JOHN MARK before.

IV. MARY of Cleophas. Saint Jerome³⁵ says, she bore the Name of Cleophas, either Matth. xxvii. 56. Mark xv. 40, 41. Luke xxiv. 10. John xix. 25.because of her Father, or because of her Family, or for some other Reason not known³⁶. Others believe with greater Probability, that she was Wife of Cleophas, and Mother of Saint James the Lesser, and of Saint Simon, Brethren of our Lord. These latter Authors take Mary, Mother of James, and Mary, Wife of Cleophas, to be the same Person. Saint John gives her the Name of Mary, Wife of Cleophas, and the other Evangelists the Name of Mary, Mother of James. Cleophas and Alpheus are the same Person, as James Son of Mary, Wife of Cleophas, is the same as James Son of Alpheus³⁷. In the Hebrew Tongue Alpheus and Cleophas differ only in the Manner in which the Greeks have written and pronounced these two Names. Cleophas may be derived from the Hebrew Cheleph, which signifies to change; as much as to say, inconstant, or given to change: Or from the City of Cheleph or Heleph, mentioned in Joshua xix. 31. and which was a frontier Town of Naphtali in Galilee. Cleophas or Alpheus, may be originally of this City.

Matth. xiii. 55. and xxvii. 56. Mark vi. 3. John xix. 25. Luke xxiii. 56. Luke xxiv. 1, 2, 3, 4, 5. Matth. xxviii. 9.But to return to Mary Wife of Cleophas, we know but very few of the Particulars of her Life. ‘Tis thought she was the Sister of the holy Virgin, and that she was the Mother of James the Less, of Joses, of Simeon, and of Judas, which in the Gospel are named the Brethren of Jesus Christ, that is, his Cousin-Germans. She believed early on Jesus Christ, and kept him Company in his Journeys, to minister to him. She was present at the last Passover, and at the Death of our Saviour she followed him to Calvary, and during his Passion she was with the Virgin at the Foot of his Cross. She was also present at his Burial, and on the Friday before had prepared the Perfumes to embalm him. But going to his Tomb on Sunday very early in the Morning, with some other Women, they there learned from the Mouth of an Angel that he was risen, of which they carried the News to the Apostles. By the Way Jesus appeared to them, and they embraced his Feet, worshipping him. The Year of the Death of Mary the Wife of Cleophas is not known, but the Greeks keep the eighth of April in Memory of the holy Women, that brought Perfumes to embalm the Body of Christ³⁸, and pretend to have their Bodies at Constantinople in a Church of the holy Virgin, built by Justin II. The Roman Martyrology marks the Festival of St. Mary the Wife of Cleophas the ninth of April, and it puts the Translation of her Body into the City of Veroli near Rome, on

the twenty fifth of May. Others pretend she is in a little City of Provence called The three Marys, on the Banks of the Rhone and of the Sea.

V. MARY SALOME, Daughter of Mary the Wife of Cleophas, of whom we spoke just now, and Sister of James the Less, and of the others which in Scripture are called the Brethren of our Lord. She was Cousin-German to Jesus Christ according to the Flesh, and Niece to the holy Virgin. She was properly called Salome, and ‘tis without any Reason that she has obtained the Name of Mary, which belongs to her Mother.

Others pretend that Salome was the Daughter of Joseph, the Husband of the Virgin Mary; and this is the Opinion of the modern Greeks, founded upon the Testimony of Epiphanius³⁹. See SALOME.

The Roman Martyrology gives the Name of Mary Salome to the Mother of St. James the Less. ‘Tis not known what Grounds they had for this, for it cannot be found in Scripture, or in any good Author, that she was called Mary, but was certainly called Salome. Compare Matth. xxvii. 56. with Mark xv. 40. And see Origen upon St. Matthew, p. 206. c. and the other Interpreters. See the Article of SALOME afterwards.

VI. MARY, a Christian Woman mentioned by St. Paul, in his Epistle to the Romans, Ch. xvi. ℣ 6. and of whom he says, that she laboured much for the Faith, and for the Church at Rome. She was in this City at the Beginning of the Year 58. There is nothing known for certain, either concerning her Actions, or her Death.

VII. MARY, Sister of Lazarus, who has been so preposterously confounded with that She-sinner, mentioned by St. Luke, vii. 37, 39. whose Name is not taken Notice of, but was probably Mary Magdalen, of whom we shall speak presently. Mary the Sister of Martha and of Lazarus, lived with her Brother and Sister at Bethany, a Village near to Jerusalem⁴⁰. Jesus Christ had a particular Affection for this Family, and ‘tis plain by the Gospel, that he often retired to their House with his Disciples. One Day, and perhaps the first Time that Jesus went thither⁴¹, Martha having received him with much Affection, and thinking to make very much of him, Mary her Sister remained at our Saviour’s Feet, hearing his Words with great Attention. Wherefore Martha said to Jesus, Do you not observe, Lord, that my Sister leaves me John xi. 45.to minister alone? Bid her come to help me; from whence Jesus took Occasion to justify Mary, saying, that Mary had chosen the better Part, which should not be taken from her.

John xii. 1, 2, 3, &c.Some Time after⁴² their Brother Lazarus fell sick, and his Sisters acquainted Jesus with it; but he did not come till after Lazarus was dead. He arrived at Bethany, and presently Martha came to him, and told him, that if he had not been absent, Lazarus would not have died. Jesus promised her that he should rise again. Then he sent to acquaint Mary with his being there, who immediately came to him, making the same Complaint as Martha had done. He asked them where they had buried him, they conducted him to the Place; he groaned, he wept, he prayed to his Father, then crying out with a loud Voice, Lazarus come forth. Immediately the dead Man came forth alive, and Jesus restored him to his Sisters. After this he withdrew himself from the Neighbourhood of Jerusalem, and did not return thither till some Days before the Passover. Six Days before this Festival, Jesus came to Bethany with his Disciples, and was invited to Supper at Simon’s the Leper. Martha attended, and Matth. xxvi. 6, &c. Mark xiv. 3 &c.Lazarus was one of the Guests. Mary taking a Pound of Spikenard, which is the most precious Perfume of any of this Kind, (see SPIKENARD hereafter) she poured it upon the Head and Feet of Jesus. She wiped his Feet with her Hair, and the whole House was filled with the Scent of the Perfume. Judas Iscariot murmured at this, but Jesus undertook Mary’s Defence, saying, that by this Action she had prevented his Embalmment, and in some Manner had declared his Death and Burial which were at Hand. From this Time forth the Scripture no longer mentions Martha and Mary, but those who distinguish not between Mary Sister of Martha, and Mary Magdalen, say, that she was present at the Death and Crucifixion of our Saviour, and went to his Sepulchre to embalm him. The Roman Ordinal⁴³, and one Nicephorus, quoted by M. Cotelier⁴⁴, affirm, that Martha and Mary went to our Saviour’s Tomb to embalm him; but we find nothing of this in any of the sacred Authors.

The ancient Latins and modern Greeks⁴⁵ believe, that Mary and Martha remained at Jerusalem, and died there. Several ancient Martyrologies put their Feast the nineteenth of January. Flodoard⁴⁶, who

lived in 920, says, that in his Time was to be seen the Body of Magdalen, whom he confounds with Mary the Sister of Lazarus. The Greeks put her Feast on the eighteenth of March, because of the Perfumes that she poured this Day on Jesus Christ. Bardilon, Abbot of Leuze, brought (as it is said) the Body of Mary Magdalen from Jerusalem to Vezelay, about the Year 920, and in the twelfth and thirteenth Centuries they came from all Parts to Vezelay, to pay Honour to her Relicks. But the general Belief at this Day is, and which began as soon as the Year 1254⁴⁷, that the Body of Magdalen, so long confounded with Mary the Sister of Lazarus, is in the Church of the Jacobins of St. Maximin, in the Diocese of Aix in Provence; a Tradition whose Original is very uncertain. In this Affair may be consulted F. Alexander a Dominican, in his Dissertation upon Magdalen, Hist. Eccles. T. ii. M. de Tillemont in the second Tome of his Memoirs, p. 30, &c. and in his Notes upon Magdalen, p. 520, &c. M. de Launoy in his Treatise of the coming of Mary Magdalen, of Martha, and of Lazarus into Provence; and others who have treated on the Question, whether there were three Marys.

VIII. MARY MAGDALEN, who has been generally confounded with Mary the Sister of Martha and Lazarus, but very improperly, was probably that Sinner mentioned by St. Luke, Chap. vii. 36, 37, &c. whose Name he does not tell us. But here are some Circumstances sufficient to make one believe, that she is the same whom he calls Mary Magdalen in Chap. viii. ℣ 2. and from whom he says that Jesus drove out seven Devils. Jesus having healed the Widow’s Son of Nain, entered into the City, and there was invited to eat by a Pharisee named Simon. While he was at Table, a Woman of a scandalous Life came into the House, having an Alabaster Box full of perfumed Oil; and standing upright behind Jesus, and at his Feet, for he was lying at Table on a Couch after the Manner of the Ancients, she poured her Perfume on his Feet, kissed them, watered them with her Tears, and wiped them with her Hair. The Pharisee observing this, said within himself; if this Man were a Prophet, he would know who this Woman is that touches him, that she is one of a wicked Life. Then Jesus who knew the Bottom of his Heart, said to him: A Creditor had two Debtors, one of which owed him five hundred Pence, and the other fifty. But they not having wherewith to pay him, he forgave them both their Debts. Which of these two will love him most? Simon answered, I suppose him to whom he had forgiven the greater Sum.

After this Jesus commending all that this Woman had done to him, he adds; Her Sins which are many are forgiven her, because she has loved much⁴⁸; but he to whom little is forgiven will love but little. Then he says to the Woman, Thy Sins are forgiven thee. In the following Chapter Saint Luke tells us, that Jesus in Company with his Apostles, preached the Gospel from City to City; and that there were several Women also, whom he had delivered from evil Spirits, and had cured of their Infirmities, among which was Mary called Magdalene, out of whom went seven Devils. I own that this is no demonstrative Proof, that the Sinner mentioned before was Mary Magdalene; but this is all we can have for the Support of this Opinion. Therefore without venturing to assert that these are one and the same Person, after having mentioned what belongs to this Sinner, I shall proceed to what belongs to Mary Magdalene.

Mary Magdalene took her Surname, either from the Town of Magdala in Galalee, beyond Jordan, and not far from Gamala⁴⁹, probably the same mentioned Matth. xv. 39. or from Magdolos⁵⁰, a Town situated on this Side Jordan, at the Foot of Mount Carmel, which is the same as Megiddo spoken of Joshua xvii. 11. 2 Kings ix. 27. xxiii. 29. The Rabbins⁵¹ speak of a Mary Magdalene, Wife of Rabbi Papus, Son of Judah, and of another Mary Magdalene, Wife of Hamchuna, the Father of Nazareen⁵², who was surnamed Magdala, not because of her Countrey, but because by Profession she was a Tire-Woman or Seamstress; as if it were insinuated by the Term Magdala, which signifies a Tower, that Magdalene in preparing Head-dresses for the Women, built as it were Towers upon their Heads.

⁵³ —— Tanta est quærendi cura decoris, Tot premit ordinibus, tot adhuc compagibus altum Ædificat caput.

Lightfoot⁵⁴ believes, that ‘tis this Mary

Magdalene that St. Luke and the other Evangelists speak of, and whom this Author does not distinguish from Mary the Sister of Lazarus. Magdalene is mentioned by the Evangelists among the Women that followed our Saviour, to minister to him according to the Custom of the Jews. St. Luke viii. 2. and St. Mark xvi. 9. observe, that this Woman had been delivered by Jesus Christ from seven Devils. This some⁵⁵ understand in the literal Sence, but⁵⁶ others take it figuratively, for the Crimes and Wickedness of her past Life, from which Christ had rescued her. Others⁵⁷ maintain, that she had always lived in Virginity, and consequently they make her a different Person from the Sinner mentioned by St. Luke, and by the seven Devils of which she was possessed, they understand no other than a real Possession, which is not inconsistent with a holy Life. She followed Christ in the last Journey that he made from Galilee to Jerusalem, and was at the Foot of the Cross with the holy Virgin. She continued upon Mount Calvary till our John xix. 25. Mark xv. 47.Saviour’s Death, and saw him put into his Tomb. After which she returned to Jerusalem, to buy and prepare the Perfumes, that she might embalm him after the Sabbath was over, which was then going to begin.

All the Sabbath Day she remained in the City, and the next Day early in the Morning she went to the Sepulchre, along with Mary the Mother of James and Salome. On the Way, they enquired of one another, who should take away the Stone from the Mouth of the Sepulchre, and were sensible of a great Earthquake. This was the Token of our Saviour’s Resurrection. Being come to his Tomb, they saw two Angels, who informed them that Jesus was risen. Upon this Mary Magdalene runs immediately to Jerusalem, and acquaints the Apostles with this good News, returning her self to the Sepulchre. Peter and John came also, and were Witnesses that the Body was no longer there. They returned, but Mary stayed, and stooping forward to examine the inside of the Tomb, she there saw two Angels sitting, one at the Head, and the other at the Bottom of the Tomb. They asked her why she wept, to which she replied, They have taken away my Lord, and I know not where they have laid him. At the same Time turning about, she saw Jesus Christ in the Form of a Gardener, who asked her what she looked for. She answered, Sir, if ‘tis you that have taken away my Master, let me know See Matth. xxviii. 5, &c. Mark xvi. 5, &c. John xx. 11, 17.it, that I may take him away. Jesus says to her, Mary, and immediately she knew him, and cast her self at his Feet, to kiss them. But Jesus said to her, touch me not, for I am not yet ascended to my Father. As if he had said; you shall have Leisure to see me hereafter, go now to my Brethren, my Apostles, and tell ‘em, I am going to ascend to my God, and to their God; to my Father, and to their Father. Thus had Mary the Happiness of first seeing our Saviour after his Resurrection.

She returned then to Jerusalem, and told the Apostles that she had seen the Lord, that she had spoke to him, and told them what he had said to her. But at first they did not believe her, till her Report was confirmed by many other Testimonies. This is what the Gospel informs us concerning Mary Magdalene, different from Mary the Sister of Martha, though she has been often called by this Name. For as to the pretended History of Mary Magdalene, which is said to have been written in Hebrew by Marcella, Servant of Martha; this can only relate to Mary Sister of Martha, and besides, is a meer Piece of Forgery. Modestus⁵⁸, Archbishop of Constantinople, in the seventh Age says, that Mary Magdalene, from whom Jesus had cast out seven Devils, went to Ephesus after the Death of the Virgin Mary, and abode always with St. John, as long as she lived. This Author says, that there she ended her Life by Martyrdom. Her Acts were then in Being, but now they are no longer to be found. The Commentary upon St. Mark, ascribed to St. Jerom⁵⁹, says, that Mary Magdalene was a Widow. Gregory of Tours, as also Modestus, whose Testimony we just now cited, says, that her Tomb was at Ephesus, and had not then been opened. They had still her Relicks in great Reverence there, in 745, when Villebeaud passed that Way. The Greek Annals would insinuate, that she died and was buried there. The Emperor Leo the Wise, who began to reign in 886, caused her Relicks to be brought from Ephesus to Constantinople.a Codinus, who speaks of this Translation, understands it of Mary Sister to Lazarus; but Cedrenus understands it of Magdalene.

IX. MARY, Daughter of Eleazar, of a very considerable Family, having retired to Jerusalem with her Husband and Son, as yet an Infant, at the Beginning of the Wars of the Jews with the Romans⁶⁰, was there shut up when the Siege of that City was formed. Her Husband having been

killed in a Salley, and the Zealots, who committed all Sorts of Outrages in the City with Impunity, having robbed her of all she had, she lived several Days without taking any Sustenance. But at last being overcome by Famine, and transported by Despair, she killed her Son, dressed him, and eat a Part of him. Quickly after the Zealots being drawn that Way by the Savour of this Food, they entered her House, and asked her where the Meat was that she had dressed. She shewed them some of the Limbs of her Child, inviting them to eat, and telling them in an insulting Manner, that they could not be more delicate than a Woman, or more tender than a Mother⁶¹.

MASCHIL. This Term is often found in the Titles of the Psalms, and signifies⁶² he that instructs, or makes to understand. Some Interpreters think, but without Reason, that it signifies an Instrument of Musick. There is much more Likelihood that it signifies an instructive Song. Some antient Rabbins believe, that in repeating the Psalms which have this Inscription, they always added an Explication to it. Some Fathers⁶³ think, that the Word intellectus, in Hebrew Maschil, expresses the profound Meaning of the Psalm. But others⁶⁴ on the contrary say, that it shews the Clearness and Perspicuity of the Psalm, and that it has no Need of any particular Explication.

MASH, or Mes, the fourth Son of Aram, Gen. x. 23. He is called Meshech, 1 Chron.⁶⁵. 17. and Mosoch in the Septuagint. Bochart believes he inhabited Mount Masius in Mesopotamia, and gave his Name to the River Mazecha, whose Source is found there. Stephanus names the Inhabitants of this Canton Masieni, or Masiani.

MASHAL, Mishal, or Masal, a City of 1 Chron. vi. 74.the Tribe of Asher⁶⁶. It was yielded to the Levites of the Family of Gerson. Eusebius⁶⁷ says, that it was bordering upon Mount Carmel near the Sea.

MASREKAH, or Masreca, Captain or Duke of Edom, the Successor of Hadad, Gen. xxxvi. 36.

MASS, Missa, this Word is used at this Day in the Church [of Rome] to signifie [what they call] the unbloody Sacrifice of the Body and Blood of our Saviour Jesus Christ, which is offered upon the Altar, under the Species of Bread and Wine. The Word Mass taken in this Sence is not to be found in any Place of Scripture; but it has been used ever since the End of the third Century by the Latin Fathers, and other Ecclesiastical Authors ‘Tis in vain to seek its Etymology either in Greek or Hebrew i, as some have done. Missa is derived from Mitto to send. Missa has been used for Missio, and this Word is found in this Sence even in Suetonius, Caligul. c. 25. And as at the Conclusion of the Mass of the Catecumens, that is to say, after the Gospel was read, and after the Sermon; as also after the Sacrifice and the Prayers were ended, the Priest or the Deacon sent the People away, by pronouncing with a loud Voice. Ite, missa est, or Missio est: You may all return home. From thence it came to pass, that the Name of Missa or Missio was given to the whole Action and Ceremony of the Sacrifice. On this Head may be seen Cardinal Baronius, Annal. Eccl. ad An. 34. N. 60. Cardinal Bona, de rebus Liturg. Lib. i. M. Du Cange, Glossar. Latin. ad vocem Missa. Martinus Martinius, Lexic. Missa, &c. We shall speak of [what is called] the Sacrifice of the Mass hereafter, under the Article SACRIFICE.

Ex. xvii. 1, 2, 3, 4, &c.I. MASSA, the seventh Son of Ishmael, Gen. xxv. 14. There is a City known by the Name of Mesa in Arabia Petrea; as also one by the Name of Mesada in the same Countrey.

II. MASSA, or Massah, a Hebrew Word that signifies Temptation. This Name was given to the Encampment of the Hebrews at Rephidim, when the People wanting Water began to murmur against Moses, and to tempt the Lord, as if they had doubted of his Presence among them.

MASSADA, a Castle or Fortress in the Tribe of Judah, to the West of the Dead Sea, or the Lake Asphaltites, not far from Engiddi, situated upon a steep Rock, and of very difficult Access. But as soon as one is come to the Top of the Rock, there is found a Plain of a sufficient Extent, which may be even cultivated, and afford Subsistence in a Time of Necessity. Jonathan the Asmonean, Brother of Judas Maccabæus, and High-Priest of the Jews, fortified this Place, to put himself in a Condition of withstanding the Kings of Syria⁶⁸. Herod the Great, observing the Importance of this Fort, fortified it a new, and made the Place impregnable. And as there was no Water in this Place, he caused several Cisterns to be made, and brought thither a vast Quantity of Provisions, that if any Misfotune should happen to him, or if the

Countrey should revolt from him, he might there find a secure Place of Retreat.

After the last War of the Jews against the Romans, Eleazar Son of Jair, and Grandson of the famous Judas the Gaulonite, at the Head of the Sicarii, or Assassins, so called from the horrible Cruelties and Impieties they committed, seized the Fort of Massada⁶⁹. Flavius Sylva, whom Titus had left in Judæa, in Order to reduce what yet held out in the Province, there besieged Eleazar. He began by putting Garrisons into all the neighbouring Places, to secure the Countrey, and surrounded the Place with a Wall of Circumvallation, with Bodies of Guards at convenient Distances, that no one might make their Escape. Then he carried on the Siege with great Vigour, and Works that were almost incredible. Eleazar on his Part defended himself very courageously, and seeing that he could hold out no longer against the Roman Army, but that he must be taken in this Place, which he thought to be impregnable; he perceived the Finger of God in this Matter, but too late. For the Hardness of his Heart urged him to Despair, so that he persuaded all the Jews that were with him to kill one another, and the last that survived was to put Fire to the Castle. This Counsel they put in Execution, and voluntarily slew one another. Two Women, who with five young Children had hid themselves in the Aquæducts, the Day following informed the Romans of what had been done. This happened in the Year of Christ, or the common Æra 71. To this may be added the following Observations upon this famous Siege.

Observations upon the Siege of Massada, and the Works of the Romans before this Place.☞ The Siege of Massada by the Romans is one of the most remarkable, of which we have any Account in History⁷⁰. The Strength and advantageous Situation of the Place, the Courage and vigorous Defence of the Besieged, the Valour and Capacity of the Roman General, all these together produced surprising Effects, and which have few Examples among the Antients. The Moderns in their most memorable Sieges, that is to say, since the fourteenth Century, have never produced, nor so much as conceived the like. Josephus, who has given us a Description of this famous Siege, furnishes us with Examples of Valour, Stratagems, Surprizes, Patience, and Obstinacy, that are yet more surprizing than any in this; the Defence of Jotapata, and that of Jerusalem, were vastly more to be admired. But as to the Works and other Operations peculiar to War, I cannot find any that surpass them, or even are equal to ‘em. It was a Master-piece of Roman Skill and Perseverance. The Jews themselves did not shew less Skill or Courage. They were desperate, ‘tis true, but desperate in such a Manner, as to put in Practice all the Subtleties of Art and Ingenuity, in Order to sell their Lives as dear, and to purchase as much Glory with them as was possible. If it can be said that there are any Desperadoes that are wise and prudent, ‘tis when they choose rather to die with Freedom, than to fall into a shameful Slavery.

After Sylva had compleated his Wall of Circumvallation, he took Possession of a Rock that was larger than that upon which the Castle was built, but lower by three Hundred Cubits, and besieged the Place on this Side. Upon this Rock he caused to be raised, as Josephus tells us⁷¹, a Mass of Earth of one hundred Cubits; but because the Platform did not seem to be solid and substantial enough to support the Machines, Sylva built upon it a kind of Cavalier with great Stones, that was fifty Cubits high, and of the same Breadth. Besides the usual Engines, there were others that had been contrived by Vespasian and Titus; and besides this, they raised upon this Cavalier a Tower of sixty Cubits, all covered with Iron, from whence the Romans threw so many Stones and Darts at the besieged, that they durst not any longer appear upon their Walls.

This Passage obliges me to a Digression that I cannot avoid; it has something in it that seems very absurd. The French Translator says º, that the Platform (as he very improperly calls it) did not seem to be solid and substantial enough to support the Machines. If the Earth could not support this great Weight, it could much less support a Cavalier of great Stones, and above that a Tower of sixty Cubits, all faced with Iron. The Text in this Place must have been altered and corrupted, which would be no great Wonder; it might be one indeed, if Josephus should be guilty of such bad Reasoning.

To restore this Passage, or at least to make it intelligible, I would suppose that Sylva raised a Terrass, and caused it to be supported by a Wall, built with great Stones, in Order to raise thereon another Cavalier of fifty Cubits, upon the Top of which he built a Tower of sixty Cubits high. By such a Description the Reader may comprehend the whole Matter, and has no Need to puzzle himself any farther. ‘Twas by the Means of these Terrasses, and with the Help of Machines of all Kinds, that they brought forward their Rams to batter in Breach.

Sylva could not demolish the Wall, because it had its Foundation upon the Rock, and because they could not batter, but from a very high Situation. He therefore raised this prodigious Work of an hundred Cubits, that he might batter the Wall within Reach of a Ram of a great Length; but as this Terrass was only of the same Level with the Rock, and as the Ram could only batter the Bottom of the Wall; Sylva, to maintain this Attack, still raised a second Cavalier, as we have said before. However here is a Difficulty that offers itself; the Jewish Author says, that the Rock upon which he prepared his Attack was lower than the Castle by three hundred Cubits. There wanted therefore ninety Cubits, that the Works of the Besiegers might equal the Height of the great Cavalier, and of the Tower. There must be a Fault in the Text in this Place, as is very visible, or we must suppose, that the Rock on this Side was much lower, and consequently that the Wall was much higher; without this no Use could be made of the Ram.

Since we are so far advanced in a Matter of this Curiosity, let us produce the Remainder of this Passage of Josephus. Then Sylva caused a very great Ram to be made, with which he battered the Walls without ceasing; but hardly could he make any Breach in it. And the Besieged with incredible Diligence made another Wall within, which was Proof against the Effect of the Machines, because it was not made of resisting Matter, but deadned the Blows by yielding to their Violence. This Wall was built after the following Manner. They placed two Rows of thick Beams let into each other, which with the Space contained between the two Rows made the same Thickness as the Wall, which Space they filled up with Earth. And that this might not break out, they supported it with other Beams. So that this Work might have been taken for some great Building; and the Blows of the Machines were not only deadned by it, but it squeesed the Earth closer, and made it more firm and compact, being of the Nature of Clay. When Sylva had well considered this Work, he thought he could not demolish it any Way so readily as by Fire, and made his Soldiers throw so great a Quantity of burning Wood into it, that as this Wall was composed of the same Matter, and had many Interstices between, it took Fire and burned even to the Turf, and a great Conflagration presently began to appear.

Josephus is very obscure in his Description of the outward Wall, nor must we be surprized at it. ‘Tis the Fault of almost all the antient Writers, to become obscure, and not to be understood when they undertake to describe any extraordinary Works. Cæsar is the only one that has eminently excelled in this Piece of Mechanism. I am well assured, that the second Wall of Massada was of a Structure very like to the Walls of Bourges, the Description of which is given us by this Author in his Commentaries⁷². The Jewish Author says that this Wall was only composed of Wood, that is, of massy Timber. Many have imagined that it was a kind of Chest made of Timber, and filled with Earth or Clay. If it had been so, the Fire could never have been so great as this Author represents it. This Intrenchment must rather have been composed of great Beams laid their whole Length upon the Ground, ranged at a certain Distance from one another, and crossing Chequer-wise, the void Spaces being filled up with this Clay. And this is the Way wherein I conceive this Wall to have been built.

As to its Form or Figure, it appears not to have been parallel to the Stone Wall that they battered in Breach, but that it represented a circular or angular Cavity. For the Historian says afterwards, that when Sylva considered this Work, and perceived it would be very difficult to demolish it with his Machines, he resolved to set Fire to it, and made his Soldiers throw so great a Quantity of burning Wood into it, that this Retrenchment took Fire, because there were many Interstices between; that is to say, many Intervals between the Breach made in the Wall, and the second Wall of Timber. For it would be absurd to refer these Words, many Interstices between, to the Intervals of the Beams, because they were all filled with Clay. Such concave Works were no new Things to the Antients; they made them that they might have Flancks. It will be asked, perhaps, if it were an easy Thing to throw such inflamed Wood between the Breach and the inward Retrenchment. This could not be difficult, since it was likely that the Besiegers had made a Lodgment on the Breach, and might deliver from Hand to Hand these burning Faggots, to throw them into the Cavities of the Retrenchment: We could say much more to clear up this Passage, which is one of the most curious of the Jewish History, but then we should go beyond our prescribed Limits. The Reader may consult the Commentary of Mr. le Chevalier de Follard upon Polybius, Tom. ii. p. 501, &c.

MASSORA. This Hebrew Word Massorah signifies Tradition. It is derived from the Verb⁷³ Masar, which signifies to give,

present, or offer. Those Hebrew Doctors are called Massorites, who have fixed the reading of the sacred Text, by adding pointed Vowels to it, and who made the marginal Notes that are seen in the Margins of the printed Hebrew Bibles; who have counted with a most scrupulous Exactness all the Words, Verses, and even Letters of every Book: That in following Ages no further Change may be made, and that the Reading of the Bible may be fixed for ever. As the Hebrews often write their Words without any Vowel to determine their Sound, there is only a Tradition handed down from Father to Son, which is their Rule for reading certain Consonants, which may have a Variety of Significations, according to the Nature of the Vowel to be supplied. For Example, these three Letters d b r may be pronounced dabar, a Word, or he spoke; daber, Death, or, the Plague; dabir, a Court; dabber, speak; daber, he that speaks; and so of others. ‘Tis therefore Tradition only which teaches the Jews how they must pronounce this Word, in the several Places in which it is found; and ‘tis in Consequence of this Tradition, that the Massorites have invented pointed Vowels, to fix the Reading, and make it invariable. ‘Tis for this Reason they are called Massorites, and their Work Massora, or Tradition.

These pointed Vowels are instead of the real Vowels where they are wanting, and they shew what Sound is to be given them, when they are found in the Text; and whether they are to be pronounced or not, whether they are long or short, whether they are to be pronounced with a full Sound, or only slightly. These pointed Vowels are commonly put under the Letters, but sometimes above. They are thirteen in all, five long, five short, and three very short. For the rest we refer to the Hebrew Grammars. ‘Tis an Error to think, that the Hebrew Tongue has no Vowels; for it has its Vowels as well as other Languages, but it does not always put them down in Writing. See the Article of Letters aforegoing.

The Massorites have also marked the Accents and the Points. The Accents serve for Pronunciation, for singing and reading of the Words. The Points serve for the Distinction of Sentences and Verses, as with us the Comma, Colon, &c. distinguish the Verses and Periods.

As to the Letters, the Massorites have been exact in marking those that are either deficient or redundant in the Text; whether a Word is writ in a regular Manner, if one Letter is put for another; if it is larger, or shorter, or inverted, or suspended. For the Hebrews have such a vast Respect for the sacred Books, that they make a Scruple only to change the Situation of a Letter, that is plainly out of its Place. They are more inclined to suppose there is some Mystery that has occasioned the Alteration. Their Ancestors ‘tis very plain were not so scrupulous, since we find so many Mistakes in the Text, that could not proceed but from the Negligence or Ignorance of the Transcribers.

Lastly, when there are various Readings in the Text, or any palpable Fault, they put the true Reading in the Margin, without daring to alter the Text. That which is found in the Text is what they call Chetib, that is to say, written; and what they put in the Margin they call Keri, which is as much as to say, read or Reading. The Meaning of which is, write in this Manner, but read in that Manner. For Example, when they find certain Words, they substitute others in their Stead. Thus instead of the sacred Name Jehovah, they substitute Adonaï, or Elohim; and instead of certain Terms not very decent, they pronounce others more inoffensive, or more agreeable to good Manners.

As to the Massorites, or Authors of the Massora, and the Age they lived in, and as to the Judgment that ought to be made of their Performance, there is a great Variety of Sentiments among the Criticks. Some have very much commended this Undertaking, and have looked upon the Work of the Massorites as an admirable Invention, to deliver the Text from a Multitude of Equivocations and Perplexities to which it was liable, to put a Stop to the unbounded Licentiousness and Rashness of Transcribers and Criticks, who often made Alterations in the Text by their own private Authority, according to their own Understanding or Humour. Others have blamed the Design, suspecting the Massorites to have corrupted the Purity of the Text, substituting instead of the ancient and true Reading of their Fathers, another Reading more favourable to their Prejudices, and more opposite to Christianity, whose Testimonies and Proofs they would weaken as much as they can. This is very certain, that they often follow and authorize Readings, that are very different from those followed by the ancient Greek Interpreters, that lived before Jesus Christ. Sometimes they even depart from the Reading of the Chaldee, which is the most ancient Author of any that have interpreted the original Text, in a Language of near Affinity to the Hebrew. Lastly, it may be shewn, that the ancient Rabbins do not always agree with the Massorites. Whence it is easy to infer, that their Tradition has not always been intirely uniform, as to the Manner of reading and interpreting the Text, or that they have not been very faithful in representing it to us in their Massora.

There are some among the Jews who pretend, that the Massora is derived even

from Moses; that ‘twas he that communicated to the Elders of Israel the Manner of reading and explaining the sacred Text. Others refer the Beginning of it to Esdras, and to the Members of the great Synagogue that lived in his Time. Lastly, there are others, that go no higher for the Rise of it, than to the Beginning of the fifth Age of the Church, and think they were the Masters of the School at Tiberias, who were the first Authors of it. But it cannot be said with any Reason, that Moses was the Author of the Massora of all the Books of the Old Testament, since some of ‘em were composed long after his Time. Nor can it be said that under Esdras the Manner of reading and dividing the Bible was fixed, since there have been so many Varieties in the reading of the Text, and in the Manner of explaining it, for several Ages after his Time; in the Seventy, for Example, in Aquila, in Symmachus, and in Theodotion, who often differ from each other, only because the Manner of reading the Text was unsettled in their Time. Nor was it settled in the Time of Origen, or St. Jerome⁷⁴, as may be gathered from several Passages of this Father.

But this Father, who lived in the fourth Century, and who died in the fifth about the Year 420, and who affirms so expressly, that the Manner of reading the Hebrew Text was unfixed in his Time, makes that very suspicious which the Rabbins⁷⁵ would persuade us, concerning the Invention of the Points by the Doctors of Tiberias. The Talmud not being finished according to some⁷⁶ but in the Year of Christ 500, or according to others⁷⁷ not till 645, furnishes more Proofs that then the pointed Vowels were not in Use. It never speaks a Word of ‘em, though there were so many Occasions in its Way. It relates several Histories, that give Reason to conclude, that then the Manner of reading the Text had not been determined. For Example, Joab, General of the Armies of David, returning from an Expedition against the Amalekites, the King asked him why he had not entirely exterminated this People. Joab answered, that he had fulfilled all that the Lord had commanded against Amalek, saying, destroy all the Males of Amalek; in Hebrew Sacar⁷⁸. David insisted that it ought to be read Secher, exterminate the Memory of Amalek. But Joab replied, that his Master had always taught him to read Sacar. This Narrative is a mere Fable, but it sufficiently proves, that then the Reading of the Hebrew was unascertained.

They produce the Book called Cozri, which contains a Conference between King Cozar and some Jews, and in which the Use of the pointed Vowels is supposed as known. And ‘tis said there, that Words composed of Consonants without Vowels are like Women undressed, who ought not to appear in publick. ‘Tis pretended this Conference was held in 740, but the most able Criticks take both the Book and the Conference for a Fable; and maintain this Work called Cozri was composed at least four hundred Years after the seventh Century. But no Body denies that then the Points were in Use.

The Jews have also Commentaries upon Scripture, which they call Midraschim, which have been composed since the Talmud, and which contain a Multitude of grammatical Observations, and Niceties about Letters and Words, and the Manner of Reading and Writing. But in these Commentaries there is not a Word of the pointed Vowels, or of any of the Labours of the Massorites. The Book of the Scribes, or Sopherim, which is also since the Talmud, for the Talmud is there quoted as a Work of Antiquity, and universally approved; this Book, I say, contains a vast Number of Particulars about the Text and Writing of the sacred Books. In this are shewn the Nature, the Qualities, the Measure of the Parchment, upon which these Books ought to be writ; what Space should be left between each Line, how many Words every Line should have, and how many Lines should be in every Page; how many Rasures will make a Volume Prophane, which Letters should be Capitals; and such like. In a Word, in this Work are to be found even the most inconsiderable Niceties relating to the Text, and yet there is not a Word about the Points, or the other Observations of the Massorites.

Besides, among the Jews are to be found two other Works, which are later than these now mentioned, and are the various Lections of the Hebrew Text, collected by the Eastern and Western Jews. The Western Jews were the first who began to collate the Text from Manuscripts, to count the Letters, to take Notice of Words, either defective or redundant. This Work having been communicated to the oriental Jews that lived at Babylon, and beyond the Euphrates; they examined it, and in their Turn compared the Text with the Manuscripts. They observed two Hundred and sixteen Passages, in which their Manuscripts were different from those of Jerusalem.

This Difference produced two Parties among them, the Jews of Jerusalem, and those of Babylon, each maintaining the Fidelity of their Manuscripts and Text. These Disputes fell out about the End of the eighth Century, or at the beginning of the ninth. Neither Side appealed to the Authority of the Massorites, or their Remarks, which they would hardly have failed to have done, had they been then extant: So that there is great Probability they were not then known.

But a little while afterwards, in the Dispute which arose between the Rabbins Aaron-Ben-Aser, Chief of the Western School, and Moses-Ben-Naphtali, Chief of the Eastern School; much Mention is made of Points, Accents, and other Observations about the Manner of reading the Terms of Scripture: Which gives Room to conclude, that in this Interval of an hundred Years, between the Years 840, in which the various Readings of the Western Jews appeared, and 940, or perhaps 1030, in which flourished the Rabbins Ben-Aser, and Ben Naphtali, that the Massorites began their Work. But it was not presently finished: It required a considerable Time to bring it to Perfection. As Aaron-Ben-Aser presided at the School of Tiberias, this gave Occasion to say that the Massora took its Origin from this City. All these Reasons discussed at their full Length, may be seen in the Exercitations of P. Morin, in Walton’s Prolegomena, in Capellus’s Work intitled, Arcanum punctuationis revelatum, in Buxtorf, and in several other Authors who have treated on this Subject.

Isaac Vossius⁷⁹ affirms, that he has had in his Hands more than two Thousand Hebrew Manuscripts, and that he saw none of ‘em pointed, that were more than six hundred Years old. He challenges all the Partisans of the pointed Vowels, to produce any Mannscripts older than this, with the Points of the Massorites. That if any of ‘em are found pointed, it is easily discoverable, that the Pointing is more Modern, and has been since added to the Manuscript. Lastly, a convincing Proof of the Novelty of this Invention is, that the Copies of the Bible that are kept in Rolls in the Synagogues, are still to this Day without any Points. Therefore there is great Probability, that this Invention has been in Use, only since the Jews began to have Grammars of their Language, which was but in the ninth Age. Then to make the Reading of Hebrew easy to Beginners, they invented the pointed Vowels, in Order to ascertain the Reading.

MASSORITES, or Massorethites; they imagined that they performed a very cony If. Voss. de LXX Interpret. siderable Service to their Nation, and to their Religion, by counting even the very Letters of their sacred Books. In the Book of Genesis, for Example, they found twelve great Sections, or Paraschoth; forty three Sedarim, or Orders; fifteen Hundred and thirty four Verses, and seventy eight Thousand one hundred Letters. They distinguished the Degrees of Certainty, which they attributed to their Corrections, by these three Words. Keri, read; Cetib, write; and Sbhir, conjecture. When there was a Reading in the Text that was manifestly vicious and corrupt, they substituted another instead of it. This was Chetib. If the Word was one of those, from the Pronunciation of which they used to forbear out of Respect, for Example, Jehovah, they made Use of another whose Pronunciation was allowable, as Elohi, or Adonai. In like Manner, if it was a Word which Modesty forbad to use, they put one instead of it which might be read. This is Keri, read. Lastly, if the Reading found in the Text was doubtful, they marked it Sbhir, or Conjecture.

Heretofore all these critical Remarks were put at the End of the Bibles; but now for the Ease of Readers they are placed in the Margin, or at the Bottom of the Page; and what cannot be thus disposed of is thrown to the End of the Book. ‘Tis pretended that the Invention of the Vowel Points is as antient as Moses, or at least as Esdras. People have been conceited enough to affirm, that the original Bible, as reformed by Esdras, is yet to be seen at Boulogne, in the Convent of the Dominicans. And for Fear that the Roman Catholicks should make any Advantage by this Correction of the Massorites, in Favour of Traditions, which they make a Point of their Creed; the Protestants have thought it to be their Interest to maintain the Antiquity of the Vowel Points; in this going contrary to the Sentiments of Calvin and Luther, who were their chief Reformers. But we have endeavoured to shew the Novelty of these pointed Vowels under the Article MASSORA before; and under the Article POINTED VOWELS we endeavour to confute those, who have stood up for their Antiquity.

MASTICK-TREE; see LENTISK-TREE, or Lentiscus.

MATERNUS; several Authors, not very antient, and therefore of but little Credit, tell us that Maternus was the Name of the Son of the Widow of Nain, who was raised to Life by Jesus Christ, and who was sent (as they say) into Gaul, and thence into Germany. He died upon the Road, of which St. Peter being informed, he sent

his Staff, which being applied to the dead Body, presently restored it to Life again. To him is ascribed the Foundation of the Churches of Treves, Leige, Tongres, Cologn, and Strasbourg. But the Monuments are wanting by which these Pretensions should be proved.

MATHAREA, a Village six Miles from Cairo in Egypt, where they shew a Garden planted with Balm, and a Fountain, wherein ‘tis thought that the Virgin Mary washed the Linnen of the Child Jesus, all the Time that she and Joseph staid in Egypt, to avoid the Cruelty of Herod the Great.

Entering into Matharea there is to be seen a Makad, or a Turkish Oratory, built upon the Ruines of an antient Church belonging to the Egyptian Christians. In the Makad there is a little Reservoir made of Marble of several Colours, which is always full of Water that comes from a Well believed to be miraculous, which is on one Side of the Makad. It is vastly large and very deep; its Water is always clear, and excellent because of its Sweetness and Lightness. The Bachas prefer that of the Nile. From the Makad you go on to a great Garden full of beautiful Trees, Oranges, Citrons, and among others, an old Sycamore, which bears Fruit all the Year round. This Garden was heretofore quite full of the Shrub which bears the Balm, of which we have spoken elsewhere. Near the Garden there is an Obelisk standing upright, and some Remains of Building which shew, that this Place has formerly been considerable. ‘Twas here that Selim encamped, when he took Cairo, in 1518.

The Christians of the Countrey believe, that the holy Virgin dwelt sometime at Matharea with her Son Jesus; that she made Use of the Reservoir that is in the Makad, and that she put the Infant Jesus to sleep in a Nich, which is there cut into the Wall. ‘Tis for this Reason that religious Persons, who repair to this Place out of Devotion, sometimes say Mass there on a portable Altar. ‘Tis further said, that the old Sycamore in the Garden mentioned before, miraculously opened it self to receive the holy Virgin, and the Child Jesus within it, and presently closed up again to conceal them from the Pursuit made by Herod’s Soldiers after them. ‘Tis easily perceived, that this is one of those popular Traditions which deserve not any sober Enquiry or Belief. ‘Tis certain that the Tree is very old, that heretofore it has been open, and that it is only since the Year 1656, that the Part separated from its Trunk was broken off. Several of the Antients have pretended, that at the Moment that Jesus Christ entred into Egypt, all the Idols of the Countrey were overthrown⁸⁰. To this Entrance of his they apply that Isai. xix. 1.Passage of Isaiah, Behold the Lord rideth upon a swift Cloud, and shall come into Egypt, and the Idols of Egypt shall be moved at his Presence.

MATRED, Daughter of Mezahab, Mother of Mebetabel, Wife of Hadar, Gen. xxxvi. 39.

MATRI, or Metri, of the Tribe of Benjamin, and Chief of the Family of Kish, the Father of Saul, 1 Sam. x. 21.

I. MATTAN, or Mathan, Son of Eleazar, Father of Jacob, and Grandfather of Joseph, Husband to the Virgin Mary. St. Matth. i. 15, 16.Luke, Ch. iii. ℣ 23, makes Heli, Son of Matthat, to be Father to Joseph: But we are of Opinion that Heli is the same as Joachim, Father of Mary, and Father-in-law to Joseph: So that St. Matthew gives the direct Genealogy of Joseph, and St. Luke that of Mary. See our Dissertation before St. Luke, in which we endeavour to reconcile these two Evangelists, concerning the Genealogy of our Saviour.

II. MATTAN, Priest of Baal, who was killed before the Altar of this false God, by the Order of the High-priest Jehoiada, in 2 Kings xi. 18.the Year of the World 3126, before Christ 874, before the Vulgar Æra 878.

III. MATTAN, Father of Shephatiah. This last was one of those that were carried away Captive to Babylon by Nebuchadnezzar, in the Year of the World 3416, before Jerem. xxxviii. 1.Christ 584, before the Vulgar Æra 588.

MATTANAH, or Mathana, an Encampment of the Israelites in the Desert, Numb. xxi. 18, 19. Eusebius says, it was situated upon the Arnon, twelve Miles from Medaba, towards the East.

I. MATTANIAH, or Mathania, the Chief of the ninth Family of the Levites, 1 Chron. xxv. 16.

II. MATTANIAH, or Mathanias, otherwise Zedekiah, King of Judah. See ZEDEKIAH.

III. MATTANIAH, or Mathaniau, Son of Heman a Levite, 1 Chron. xxv. 4.

I. MATTATHA, or Mathata, Son of Nathan, and Father of Menan, one of the Ancestors of Jesus Christ according to the Flesh, Luke iii. 31.

II. MATTATHA, Son of Hashum, was one of those who at the Return from the Babylonish Captivity put away their Wives, that they had taken contrary to the Law, Ezr. x. 33.

I. MATTATHIAS, Son of John, of the Family of Joarib, and of the Race of

the Priests made himself very famous during the Persecution of Antiochus Epiphanes. He 1 Mac. ii. 1, 2, &c.was at Jerusalem when Apollonius arrived there, with the wicked Orders of Antiochus. Mattathias retired to Modin, his own Countrey, to let this Tempest blow over, or to expect there till God should give him some Occasion of signalizing his Zeal for his Religion and his Countrey⁸¹. Mattathias was not there long, before they that were sent by King Antiochus came thither, to compel the People of Modin to sacrifice, and renounce the Law of God. Several of the People complied, and joined themselves to the King’s Officers; but Mattathias and his Sons continued stedfast, and when they came to him to urge him to sacrifice, because he was the chief Man of the City, he lifted up his Voice and declared, that though all the Nations of the World, and the whole People of Judah should obey Antiochus, he alone would never obey him in a Thing of this Nature. And when he had left off speaking, a certain Jew advancing to sacrifice to Idols before the whole Assembly, Mattathias was so exasperated with Grief and Indignation, and transported with Zeal, that he fell upon the Man and killed him, even upon the Altar on which he was going to offer Incense. At the same Time he slew the Officer sent by the King, to compel the People to sacrifice; and having overthrown the Altar, he cried out; Whoever is zealous for the Law, and will continue firm in the Covenant of the Lord, let him follow me.

Mattathias had five Sons, Joannan called Caddis, or Gaddis, Simon surnamed Thassi, Judas called Maccabeus, Eleazar called Avaran, Avaron, or Aharon, and Jonathan surnamed Apphus. He retired into the Mountains with his five Sons, and was followed thither by several good Israelites, who withdrew themselves from the Persecution, chusing rather to leave all their Substance, than to forsake the Law of their God. The Officers and the King’s Troops that were at Jerusalem having heard of the Opposition of Mattathias, and the other Jews of Modin, marched immediately against ‘em, with a Design to attack them on the Sabbath Day. This Design they executed on the poor Israelites, who suffered themselves to be massacred without any Resistance, because they would not violate the Repose of the Sabbath. But Mattathias being informed of this, made a great Mourning for it, and calling his Sons and Friends together, they deliberated upon this Matter, how they ought to behave themselves if their Enemies should set upon them on the Sabbath Day. And they came to a Resolution of defending themselves, and fighting the Enemy, that they might not take any Advantage from their Religion, or from their Veneration for the Sabbath, which otherwise might prove to their utter Destruction.

Then were Mattathias and his Sons joined by the Assideans, who were the most religious as well as the most valiant Men of Israel, and most affectionate to the Law. They formed themselves into one Body, and fell upon the Apostates of Israel, who had deserted the Law of their Fathers. They killed a great Number of them, and obliged the rest to take Shelter among the Infidel Nations. After this Mattathias marched through all the Countrey, destroying all the Altars dedicated to false Gods, circumcised all the Children that had not yet received Circumcision, humbled the Children of Pride, and delivered the Law from its Subjection to Strangers, and from the Power of the King.

Mattathias apprehending that the Time of his Death drew near⁸², he called his Sons together, and observed to ‘em, that the Kingdom of Pride was strengthened, that this was a Time of Correction and Ruin, of Wrath and Indignation. “There- “fore, my Children, continued he, be “truly zealous for the Law, and sacrifice “your Lives for the Covenant of your Fa- “thers. Remember the Zeal of your An- “cestors, and the great Actions that they “done. Fear neither the Authority nor “Words of wicked Men. Fortifie your “selves, and act bravely for the Defence “of the Law. This will be the Means of “obtaining a true and solid Glory. I know “your Brother Simon to be a Man of “Council and Prudence; hearken always “to him, and he will be to you instead of “a Father. Judas Maccabæus has shewn “Proofs of his Valour and Bravery from “his earliest Youth; let him be the Ge- “neral of your Troops, and lead you out “to Battle. Keep a strict Union with all “those that are faithful to the Law, and “revenge your People upon their Enemies.” After this he blessed them, and was gathered to his Fathers. He was buried at Modin in the Sepulchre of his Ancestors, and all Israel bewailed him, and made a great Mourning for him. He had not been above one Year at the Head of the People. Some⁸³ have pretended, that Mattathias had been High-priest of the Jews, and found their Opinion upon the Decision he made, that in Case of Necessity they might fight upon the Sabbath Day, to defend

themselves. But this Decision is not sufficient to prove this; and it does not appear that he ever performed any Function belonging to the High-priesthood in the Temple, which was then profaned and abandoned to the Gentiles. Besides, Menelaus and Alcimus were then alive, and though they were Intruders and very wicked Men, yet they passed for High-priests.

II. MATTATHIAS, Son of Simon Maccabæus, and Grandson of Mattathias 1 Mac xvi. 14,15,16.now mentioned. He was killed treacherously with his Father and one of his Brethren, by Ptolemy Son-in-law of Simon, in the Castle of Docus⁸⁴.

MATTENAI, or Mathanai, Son of Hashum, Ezra x. 33.

MATTHAN. See MATTAN.

MATTHAT, or Mathat, Son of Levi, Luke iii. 24.and Father of Heli. This Heli is probably the same as Joachim, Father of the Virgin Mary.

MATTHEW. St. Matthew Apostle Mark ii. 14. Luke v. 27.and Evangelist, was Son of Alpheus, a Galilean by Birth, a Jew by Religion, and a Publican by Profession. What a Publican was I shall examine hereafter, under its proper Article. The other Evangelists call him only Levi, which was his Hebrew Name; but as to himself, he calls himself always Matthew, which probably was the Name by which he was known as a Publican, or Officer for gathering the Taxes. He does not dissemble his former Profession, that he might the more exalt the Grace of Jesus Christ, who had raised him to the Apostleship. His ordinary Abode was at Capernaum, and he had his Office out of the Town, at the Sea of Tiberias, which was near. There he was when he was called by Jesus Christ Matt. ix. 9. Mark ii. 14. Luke v. 27.to follow him. Matthew having heard him, followed him immediately, without troubling himself to put his Affairs in Order, or without staying to settle his Accounts⁸⁵.

Porphyry and Julian the Emperor accuse St. Matthew of Inconsiderateness for having rashly followed a Man that he knew nothing of. But St. Jerome⁸⁶ answers to this, that it is very probable that before this St. Matthew had a Knowledge of the Miracles and of the Doctrine of Jesus Christ, whom he might have heard preach several Times. Lastly, the Brightness of the Divinity of our Saviour, which was concealed under his Humanity, was alone capable of drawing all those to him at the first Glimpse, who had but a Sight of it. St. Austin⁸⁷ says, that on this Occasion St. Matthew found himself livelily touched by an inward Attraction, which determined him gently and agreeably, but powerfully and irresistibly, to follow Jesus Christ.

St. Matthew having thus quitted his Profession, with all his Goods and all his Pretensions, invited our Saviour to eat at his House. Jesus came with his Disciples, when several Publicans, with other Persons of St. Matth. ix. 10, 11, &c.Matthew’s Acquaintance, sat down to eat along with him. The Pharisees observing this, said to our Saviour’s Disciples, Why does your Master eat with Publicans and Sinners? Jesus hearing them, made Answer; ‘Tis not the Sound, but the Sick that have Need of Physicians; therefore go and learn the Meaning of these Words, “I love Mercy rather than Sacrifice, for I am not come to call the Righteous, but Sinners to Repentance.” This is all that the Gospel acquaints us with concerning St. Matthew. What the Scripture says, that he was Son of Alpheus, has given Occasion to some Ancients⁸⁸, and all the modern Greeks, to say, that he was Brother of James Son of Alpheus, or James the Less, otherwise named the Brother of our Lord; but there is nothing probable in this. See before under CLEOPHAS and ALPHEUS. He was an Apostle the same Year he was converted, and consequently he was called to the Apostleship in the first Year of the preaching of Jesus Christ. He is sometimes named the Seventh among the Apostles, and sometimes the Eighth.

Clemens Alexandrinus⁸⁹ says, he abstained from the eating of Flesh, and that his Diet was Fruits, Roots, and Herbs. The most general Opinion of both Ancients and Moderns is⁹⁰, that he preached and suffered Martyrdom in Persia, or among the Parthians, or in Carmania, which then was subject to the Parthians. Rufinus⁹¹, Socrates⁹², the counterfeit Obadiah, and several others, affirm that he preached and died in Ethiopia. Clemens Alexandrinus⁹³ quotes Heracleon, a Disciple of Valentine, saying that St. Matthew departed out of this World, not by Martyrdom, but by a natural Death; and this the Menology of Basil, and some Greek Authors, seem to follow. But other Greek Authors say sometimes, that he ended his Life by Fire. Nicephorus⁹⁴ says, that having by his Prayers extinguished the Fire that was lighted

round about him, he gave up the Ghost in Tranquillity. Adon and the other Latin Writers say, that he died by Martyrdom; and Obadiah, an Author of little Credit, describes it thus. He says that Hyrtacus King of Ethiopia, Brother and Successor of Ægliippus, earnestly desired to marry Iphigenia, the Daughter of the King his Brother, who had already been consecrated to God; and the Apostle having represented to him, that he could not do it without being guilty of a great Crime, the Prince in Wrath sent one of his Officers, who presently cut off his Head. Afterwards he endeavoured to burn Iphigenia in her own House, but the Flames were driven by a violent Wind against Hyrtacus’s own House, and intirely consumed it.

The Latin Church at this Day celebrates the Feast of St. Matthew on the 21st of September, on which Day it is marked in Bede, and in the Sacramentary of St. Gregory. The Martyrologies of St. Jerome, which put it on the same Day, make it also the seventh of October, and the sixth of May, on which the Roman Martyrology now celebrates the Translation of his Body. We are assured⁹⁵ that it was transported from Ethiopia to Bretany, or to Bithynia, that from thence it was carried to Salernum in the Kingdom of Naples, in the Year 954, where it was found in 1080; Duke Robert there built a large Church bearing his Name, where his Body was put in the Time of Gregory VII.

Some of the Ancients, as Clemens Alexandrinus⁹⁶, and Origen⁹⁷, and some of the Moderns, as Grotius⁹⁸, distinguish St. Matthew from Levi Son of Alpheus, mentioned by St. Mark ii. 14. Luke v. 27.Mark and St. Luke. These are the Reasons of this Conjecture, 1. St. Matthew is never named Levi, nor Levi Matthew, in the Books of the New Testament. 2. Heracleon, cited by Clemens Alexandrinus, speaks of St. Matthew and Levi as of two different Persons, and Clemens not refuting this Opinion, does as good as concur with it. 3. Origen writing against Celsus, says that Levi the Publican, who followed Jesus Christ, is not of the Number of the Apostles, but only according to some Copies of the Gospel of St. Mark. And indeed some Copies of St. Mark, and among others the antient Cambridge Manuscript, read in St. Mark ii. 14. Jesus saw James Son of Alpheus. Others read, he saw Matthew the Publican, instead of Levi the Publican, as it is read in the Vulgate, and in most of the Greek Manuscripts, and in all the printed Books. Grotius says, that Levi might be the Head of the Office, and Matthew one of the Clerks, or subordinate Officers; and that the Feast at which our Lord was present might be in Levi’s House, and not in St. Matthew’s.

But can these Reasons be sufficient to invalidate so antient an Opinion, so well grounded, and so universally received by the Church? The particular Opinion of Heracleon, the Doubt of Origen, the Silence of Clemens, the reading of a few Manuscripts, ought this to carry it against the Authority of all the other Copies, whether printed or Manuscript, against the Consent of all the other Fathers, and of all the Ecclesiastical Writers down from the Apostles to our Time? Add that Origen himself, in the Preface to his Commentary on the Epistle to the Romans, and in a Fragment of his quoted in the Catena upon St. Matthew, confirms the Opinion generally received. Add also, that M. Cotelier⁹⁹, and Dodwell¹⁰⁰ believe, that Levi distinguished from St. Matthew by Heracleon, is not Levi the Publican, but Lebbeus, who is the same as St. Thaddeus the Apostle.

St. Matthew wrote his Gospel before he departed from Judæa, to go to preach in the Province that had been assigned him; the Believers in Palestine having desired him to leave in Writing what he had taught them while present¹⁰¹: Some Fathers¹⁰² tell us, that he was also desired to do this by the Apostles. He wrote it at Jerusalem in the Hebrew or Syriack Language, which was then common in Judæa. ‘Tis thought he began this Work about the Year 41, according to the Vulgar Æra, and the eighth Year after our Saviour’s Resurrection. Almost all the old Greek Manuscripts have it thus, at the End of his Gospel. The Author of the unfinished Commentary on St. Matthew, followed by Baronius and Cornelius à lapide, pretends that he wrote it on the Occasion of the first Dispersion of the Apostles, after the Death of St. Stephen, about the third or fourth Year after the Resurrection of Jesus Christ. Irenæus thinks, that he composed it while St. Peter and St. Paul were preaching at Rome, and were there laying the Foundation of the Church of Christ. And this comes to the Year 61 of the Vulgar Æra. But if it is true, as is commonly believed, that St. Matthew was the first that committed the Gospel to Writing, and that St. Mark made his Abridgment of it about the 43d Year of Jesus Christ, it follows plainly, that it

must be placed before the Year 61 of our Vulgar Æra, and that it will be enough to place it towards the Year 41.

The Hebrew or rather Syriack Gospel of St. Matthew, Chaldaico Syroque sermone, sed Hebraicis literis scriptum, as St. Jerome speaks¹⁰³, was in Use for a long Time among the Jews, who had been converted to Christianity. And when they retired to Pella, sometime before the Romans laid Siege to Jerusalem, they carried it thither along with ‘em. From thence this Gospel was diffused into Decapolis, and into all the Countries on the other Side Jordan, where the Judaizing Christians still made Use of it, in the Time of Epiphanius¹⁰⁴, and of Eusebius of Cæsarea¹⁰⁵. But these Christians did not preserve this sacred Trust with the Fidelity they ought, but added to it several Particulars, which perhaps they might have heard from the Mouths of the Apostles, or from their first Disciples; which at first made it suspected by the other Believers. Afterwards the Ebionites corrupted it by Additions or Omissions that were favourable to their own Errors, so that it was given up by the other Churches, which persevered in the Form of sound Doctrine, and who adhered to the antient Greek Version, which had been made from the Hebrew or Syriack, a little after St. Matthew’s Time.

In Origen’s¹⁰⁶ Time the Hebrew Gospel of the Judaizing Christians no longer passed for Authentick; Eusebius puts it among the spurious Writings, and the Passages to be found of it among the antient Fathers, very different from the Greek that we now have, sufficiently prove, that it was but too much corrupted. Here are some Examples. It was there mentioned, that the Man to whom Christ said, Go, sell all that thou hast, give it to the Poor, and follow me; that this Man, I say, went his Ways scratching his Head¹⁰⁷. Clemens Alexandrinus¹⁰⁸ quotes from the same Gospel, He that will admire, shall reign, and he that shall reign shall be at rest. And this¹⁰⁹, My Secret belongs to me, and to those of my House. Origen¹¹⁰ makes Jesus Christ say, according to this Hebrew Gospel. My Mother the Holy Ghost has taken me by one of my Hairs, and has set me upon the high Mountain of Tabor. In the Hebrew, Ruach, which signifies Ghost or Spirit, is of the Feminine Gender; from whence he says, My Mother the Holy Ghost. Elsewhere it was read, that the Holy Ghost speaking to Jesus Christ, after he was come from the Baptism of John, said thus to him; My Son, I expected thy coming in all the Prophets; thou art my well-beloved Son, who reignest eternally. And again, The Mother of Jesus and his Brethren said to him, there is John who baptizes for the Remission of Sins, let us go and be baptized by him. But he answered them, what Evil have I committed, that I have Occasion to be baptized by him? If even this that I have now said be not perhaps a Sin of Ignorance.

The Hebrew Gospel of St. Matthew, which had been corrupted by the Ebionites, who separated from the Christians, and fell into several Errors about the Divinity of Jesus Christ, and about the Virginity of Mary; this Gospel, I say, continued a long Time in its primitive Purity in the Hands of the Nazarenes, or the first Believers of Palestine. There were still of these Nazarenes remaining to the Time of St. Jerome¹¹¹, and he does not reproach them with any Error like that of the Ebionites. They made no Defalcations from the Gospel, and rejected with Contempt the Traditions of the Pharisees, though they were otherwise very zealous for the Observation of the Law. As to the true Hebrew Gospel of St. Matthew, it is no longer in Being any where, as far as can be discovered; for those printed by Sebastian Munster, and du Tillet, are of no Authority, being only Modern, and translated into Hebrew from the Latin or Greek¹¹². Others have maintained, that the Syriack Gospel of St. Matthew, which is printed by it self; and in the Polyglottes, was the original Text of St. Matthew. But they that have carefully examined into this Matter observe, that this Translation is made from the Greek. See Mill’s Prolegomena, and our general Preface to the New Testament.

Our Greek Version of St. Matthew’s Gospel, and which at this Day passes for the Original, was made even in the Apostolical Times. The Author is unknown, and it is imputed at Random, to whosoever seemed proper for this Work. Some ascribe it to St. Matthew himself, others to St. James the Less, Bishop of Jerusalem¹¹³; others to St. John the Evangelist¹¹⁴, or to St. Paul, or to St. Luke¹¹⁵, or to St. Barnabas. Papias in Eusebius¹¹⁶ says, that every one joined to translate it into Greek as they could. As to the Latin Translation ‘tis agreed that it was made from the Greek, and that it is almost as antient as the Greek itself.

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