The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. XXIV. (Book 24)

VERS. I.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

To shew him the buildings of the Temple.

z 1.1 HE that never saw the Temple of Herod, never saw a fine building. What was it built of? Rabba saith, of white and green marble. But some say, of white green and spotted marble. He made the laver to sink and to rise, (that is, the walls were built winding in and out, or indented, after the manner of waves) be∣ing thus sitted to receive the plaister which he intended to lay on, but the Rabbins said to him, O let it continue, for it is very beutiful to behold: for it is like the waves of the Sea, and Bava ben Buta made it so, &c. See there the story of Bava ben Buta and Herod con∣sulting about the rebuilding of the Temple.

VERS. II.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

There shall not be left one stone upon another.

THE Talmudic Chronicles bear witness also to this saying, * 1.2 On the ninth day of the month Ab, the City of Jerusalem was plowed up, which Maimonides delivereth more at large. a 1.3 On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, plowed up the Temple, and the places about it, that that saying might be fulfilled, Sion shall be plowed as a field. This Turnus Rufus of great fame and infamy among the Jewish writers, without doubt is the same with Terentius Rufus, of whom Josephus speaks, b 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Te∣rentius Rufus was left General of the army by Titus, with commission, as 'tis probable, and as the Jews suppose, to destroy the City and Temple. Concerning which mat∣ter, thus again Josephus in the place before quoted, c 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Emperour commanded them to dig up the whole City, and the Temple. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Thus those that digged it up laid all level, that it should never be inhabited, to be a witness to such as should come thither.

VERS. III.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

And what shall be the sign of thy coming, and of the end of the World?

WHAT the Apostles intended by these words, is more clearly conceived by considering the opinion of that people concerning the times of the Messias. We will pick out this in a few words from Bab. Sanhedr. d 1.6

The Tradition of the School of Elias: The righteous whom the Holy Blessed God will raise up from the dead, shall not return again to their dust; as it is said, Whosoever shall be left in Sion and remain in Jerusalem, shall be called holy, every one being written in the book of life. As the Holy (God) liveth for ever, so they also shall live for ever. But if it be objected, what shall the righteous do in those years in which the Holy God will re∣new his world, as it is said, The Lord only shall be exalted in that day? The answer is, That God will give them wings, like an Eagle, and they shall swim (or float) upon the face of the waters. Where the Gloss saith thus, The righteous, whom the Lord shall raise from the dead in the days of the Messiah, when they are restored to life, shall not again re∣turn to their dust, neither in the daies of the Messiah, nor in the following age: but their flesh shall remain upon them, till they return and live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To eternity. And in those years, when God shall renew his world, (or age) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This world shall be wasted for a thousand years; where then shall those righteous men be in those years, when they shall not be buried in the earth? To this you may also lay that very common phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The worlds to come; whereby is signified the days of the Messiah: of which we spoke a little at the thirty second verse of the twelfth Chapter. e 1.7 If he shall obtain (the favour) to see the world to come, that is, the exaltation of Is∣rael, namely in the days of the Messiah. f 1.8 The Holy blessed God saith to Israel, In this world you are afraid of trasgressions, but in the world to come, when there shall be no evil

affection, you shall be concerned only for the good which is laid up for you; as it is said, After this the children of Israel shall return, and seek the Lord their God, and David their King, &c. g 1.9 which clearly relate to the times of the Messiah. Again, h 1.10 Saith the Holy Blessed God to Israel, In this world, because my messengers (sent to spy out the land) were flesh and blood, I decreed that they should not enter into the land: but in the world to come, I suddenly send to you my messenger, and he shall prepare the way before my face. i 1.11

See here the Doctrine of the Jews concerning the coming of the Messiah!

• 1. That at that time there shall be a Resurrection of the just. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Messias shall raise up those that sleep in the dust. k 1.12
• 2. Then shall follow the desolation of this World. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This World shall be wasted a thousand years. Not that they imagined that a Chaos, or confusion, of all things should last the thousand years, but that this World should end and a new one be introduced in that thousand years.
• 3. After which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eternity should succeed.

From hence we easily understand the meaning of this question of the Disciples.

• 1. They know and own the present Messiah, and yet they ask, what shall be the signs of his coming.
• 2. But they do not ask the signs of his coming (as we believe of it) at the last day to judge both the quick and the dead; But
• 3. When he will come in the evidence and demonstration of the Messiah, raising up the dead, and ending this World, and introducing a new, as they had been taught in their Schools concerning his coming.

VERS. VII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Nation shall rise against Nation.

BEsides the seditions of the Jews, made horridly bloody with their mutual slaugh∣ter, and other storms of War in the Roman Empire from strangers, the commoti∣ons of Otho and Vitellius are particularly memorable, and those of Vitellius and Vespasian, whereby not only the whole Empire was shaken, and Totius orbis mutatione fortuna Im∣perii translit (they are the words of Tacitus) the fortune of the Empire, changed with the change of the whole World, but in Rome it self; being made the scene of battel, and the prey of the Soldiers; and the Capitol it self being reduced to ashes. Such throws the Em∣pire suffered, now bringing forth, Vespasian to the Throne, the scourge and vengeance of God upon the Jews.

VERS. IX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Then they shall deliver you up to be afflicted.

TO this relate those words of Peter, l 1.13 The time is come that judgment must begin at the house of God, that is, the time foretold by our Saviour is now at hand, in which we are to be delivered up to persecution, &c. These words denote that persecution, which the Jews, now near their ruine, stirred up, almost every where, against the pro∣fessors of the Gospel. They had indeed oppressed them hitherto on all sides, as far as they could, with slanders, rapines, whippings, stripes, &c. which, these and such like places testifie, 1 Thes. II. 14, 15. Heb. X. 33, &c. But there was something that put a rub in their way, that as yet they could not proceed to the utmost cuelty. m 1.14 And now ye know what withholdeth, which I suppose is to be understood of Claudius, enraged at and curbing in the Jews. n 1.15 Who being taken out of the way, and Nero, after his first five years, suffering all things to be turned topside turvy, the Jews now breathing their last, (and Satan therefore breathing his last effects in them, because their time was short) they broke out into slaughter beyond measure, and into a most bloody persecution: which I wonder is not set in the front of the ten persecutions by Ecclesiastical writers. This is called by Peter (who himself also at last suffered in it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. o 1.16 fiery trial by Christ, dictating the Epistles to the twelve Churches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p 1.17 Tribulation for ten days, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. q 1.18 The hour of temptation which shall come upon all the world (of Christians.) And this is The revelation of that wicked one, r 1.19 St. Paul speaks of, now in lively, that is, in bloody colours openly declaring himself Antichrist, the enemy of Christ. In that persecution James suffered at Jerusalem, Peter in Babylon, and Antipas at Pergamus, and others, as it is probable, in not a few other places. Hence, Rev. VI. 11, 12. (where the state of the Jewish Nation is delivered under the type of six seals) they are slain who were to be

slain for the testimony of the Gospel under the fifth seal; and immediately under the sixth followeth the ruine of the Nation.

VERS. XII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The love of many shall wax cold.

THESE words relate to that horrid Apostasie, which prevailed every where in the Jewish Churches that had received the Gospel. See, 2 Thes. II. 3, &c. Gal. III. 2. 2 Tim. I. 15. &c.

VERS. XIV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And this Gospel of the Kingdom shall be preached in all the world.

JErusalem was not to be destroyed, before the Gospel was spread over all the World. God so ordering and designing it; that the World being first a Catechumen in the Doctrine of Christ, might have at length an eminent and undeniable testimony of Christ presented to it; when all men, as many as ever heard the history of Christ, should un∣derstand that dreadful wrath, and severe vengeance which was poured out upon that City and Nation, by which he was crucified.

VERS. XV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The abomination of desolation.

THESE words relate to that passage of Daniel, (Chap. IX. 27.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I would render thus, In the middle of that week, (namely, the last of the seventy) he shall cause the sacrifice and oblation to cease, even until the wing (or army) of abominations shall make desolate, &c. or, Even by the wing of abominations ma∣king desolate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is An army, Esay VIII. 8. And in that sense Luke rendred these words. s 1.20 When you shall see Jerusalem compassed about with an army, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Let him that readeth understand.

This is not spoken so much for the obscurity as for the certainty of the Prophesie: as if he should say, He that reads those words in Daniel, let him mind well, that, when the army of the Prince which is to come, that army of abominations, shall compass round Jerusalem with a siege, then most certain destruction hangs over it; (for, saith Daniel, The people of the Prince which is to come, shall destroy the City, &c. the sanctuary, &c. vers. 26. And the army of abominations shall make desolate even until the consummation, and that which is determined shall be poured out upon the desolate.) Flatter not your selves therefore with vain hopes, either of future victory, or of the retreating of that army; but provide for your selves, and he that is in Judea let him fly to the Hills, and places of most difficult access: not into the City. See how Luke clearly speaks out this sense, in the twentieth verse of the one and twentieth Chapter.

VERS. XX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That your flight be not in the Winter.

R. Tanchum observes a favour of God in the destruction of the first Temple, that it happened in the Summer, not in Winter. For thus he, t 1.21 God vouchsafed a great favour to Israel, For they ought to have gone out of the land on the tenth day of the month Tebeth, as he saith, Son of Man, mark this day, for on this very day, &c. what then did the Lord Holy and Blessed? If they shall now go out in the Winter, saith he, they will all dye: therefore he prolonged the time to them, and carried them away in Summer.

VERS. XXII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Those days should be shortned.

GOD lengthned the time for the sake of the elect, before the destruction of the Ci∣ty; and in the destruction, for their sakes he shortned it: compare with these words before us, the 2 of Pet. III. 9. The Lord is not slack concerning his promise, &c. It was certainly very hard with the Elect, that were inhabitants of the City, who un∣derwent all kind of misery with the besieged, where the Plague and Sword raged so vio∣lently, that there were not living enough to bury the dead; and the Famine was so great, that a Mother eat her Son, (perhaps the Wife of Doeg ben Joseph, of whom see such a story in Bab. Joma. u 1.22) And it was also hard enough with those Elect, who fled to the Mountains, being driven out of House, living in the open Air, and wanting necessaries for Food: Their merciful God and Father therefore took care of them, shortning the time of their misery, and cutting off the reprobates with a speedier destruction; least if their stroke had been longer continued, the Elect should too far have partaken of their misery.

The Rabbins dream that God shortned the day on which wicked King Ahaz died, and that, ten hours, least he should have been honoured with mourning. w 1.23

VERS. XXIV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Shall show great signs and wonders.

IT is a disputable case, whether the Jewish Nation were more mad with superstition in matters of Religion, or with superstition in curious Arts.

I. There was not a people upon Earth that studied, or attributed more to dreams, than they. Hence

1. They often imposed fastings upon themselves, to this end, that they might obtain happy dreams; or to get the interpretation of a dream; or to divert the ill omen of a dream: which we have observed at the fourteenth verse of the ninth Chapter.

2. Hence their nice rules for handling of dreams: such as these, and the like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let one observe a good dream two and twenty years, after the example of Joseph: x 1.24 If you go to bed merry, you shall have good dreams, &c. y 1.25

3. Hence many took upon them the publick profession of interpreting dreams, and this was reckoned among the nobler Arts. A certain old man in Bab. Beracoth z 1.26 relates this story, There were four and twenty interpreters of dreams in Jerusalem: and I, having dreamed a dream went to them all; every one gave a different interpretation, and yet they all came to pass, &c. a 1.27 You have R. Joses ben Chelpatha, R. Ismael ben R. Joses, R. Lazar, and R. Akiba interpreting divers dreams, and many coming to them for interpretation of their dreams. Nay you see there, the Disciples of R. Lazar, in his absence, practising this art. See there also many stories about this business, which it would be too much here to transcribe.

II. There were hardly any people in the whole World that more used or were more fond of Amulets, Charms, Mutterings, Exorcisms, and all kinds of Enchantments: We might here produce innumerable examples; a handful shall serve us out of the harvest. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.28 Let not any one go abroad with his amulet on the Sab∣bath day, unless that amulet be prescribed by an approved Physitian; (or, unless it be an ap∣proved amulet; See the Gemara.) Now these Amulets were either little roots hung about the necks of sick persons, or, what was more common, bits of paper with words writ on them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) whereby they supposed that di∣seases were either driven away, or cured: which they were all the week, but were for∣bid to wear on the Sabbath, unless with a Caution. c 1.29 They do not say a charm over a wound on the Sabbath; That also which is said over a Mandrake, is forbid (on the Sab∣bath.) If any one say, Come, and say this versicle over my Son, or lay the Book (of the Law) upon him, to make him sleep; it is forbid: that is, on the Sabbath; but on other days is usual.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They used to say the Psalm of meetings (that is, against unlucky meetings) at Jerusalem. R. Judan saith, Sometimes after such a meeting, and sometimes when no such meeting had happned. But what is the Psalm of meetings? The third Psalm, Lord, how are my foes encreased, even all the Psalm: and the ninety first Psalm, He that dwelleth in the secret place of the Most High, to the ninth verse. * 1.30 There is a discourse of many things which they used to carry about with them, as remedies against certain ails; and of mutterings over wounds: and there you may see, that while they

avoid the inchantments of the Amorites, they have and allow their own. d 1.31 You have the form of an inchantment against a mad Dog. And, e 1.32 the form of inchantment against the Devil of blindness. f 1.33 You have mutterings and enchantments, even in the Name of Jesus. See also the Bab. Sanhedr. g 1.34 concerning these kind of mutterings.

III. So skilful were they in conjurings, enchantments and sorceries, that they wrought 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (great signs,) many villanies, and more wonders. We pass by those things which the sacred story relates of Simon Magus, Elymas, the sons of Sceva, &c. and Josephus, of others; We will only produce examples out of the Talmud, a few out of many.

You will wonder, in the entrance, at these two things, in order to the speaking of their magical exploits; and thence you will conjecture at the very common practise of these evil arts among that people. 1. That the Senior who is chosen into the Council, ought to be skilled in the arts of Astrologers, Juglers, Diviners, Sorcerers, &c. that he may be able to Judge of those who are guilty of the same. i 1.35 2. The Masters tell us, that a certain cham∣ber was built by a Magician in the Temple it self. k 1.36 The chamber of Happarva was built by a certain Magician, whose name was Parvah, by art Magick. l 1.37 Four and twenty of the School Rabbi, intercalating the year at Lydda, were killed by an evil eye: that is, with sor∣ceries. m 1.38 R. Joshua outdoes a Magician in Magick, and drowns him in the Sea. In Bab. Taanith, n 1.39 several miracles are related that the Rabbins had wrought. o 1.40 Elsewhere there is a story told of eighty women sorceresses at Ascalon who were hanged in one day by Simeon ben Shetah: and the women of Israel, saith the Gloss, had generally fallen to the practise of Sorceries: as we have mentioned before. It is related of abundance of Rabbies that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 skilful in working miracles; thus Abba Chelchia, and r 1.41 Cha∣nin, and s 1.42 R. Chanina ben Dusa; of which R. Chanina ben Dusa there is almost an infinite number of stories concerning the miracles he wrought, which savour enough and too much of Magick. * 1.43

And, that we may not be tedious in producing examples, what can we say of the fasting-Rabbies causing it to rain in effect when they pleased: of which there are abundaance of stories in Taanith. What can we say of the Bath kol very frequently applauding the Rab∣bins out of Heaven, of which we have spoke before? What can we say of the death or plagues foretold by the Rabbins to befal this or that man? Which came to pass just accor∣ding as they were foretold. I rather suspect some Magick art in most of these, than fiction in all.

IV. False Christs broke out, and appeared in publick with their witchcrafts, so much the frequenter and more impudent, as the City and people drew nearer to its ruine; be∣cause the people believed the Messias should be manifested before the destruction of the City; and each of them pretended to be the Messias by these signs. From the words of Isaiah, t 1.44 Before her pain came, she was delivered of a man child, the Doctors concluded, That the Messias should be manifested before the destruction of the City. Thus the Chaldee Paraphrast upon the place, She shall be saved before her utmost extremity, and her King shall be revealed before her pains of child-birth. Mark that also, u 1.45 The son of David will not come, till the wicked Empire (of the Romans) shall have spread it self over all the World nine months; as it is said, Therefore will he give them up, until the time that she which travelleth, hath brought forth. * 1.46

VERS. XXVII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

For as the lightning, &c.

TO discover clearly the sense of this and the following clauses, those two things must be observed which we have formerly given notice of.

1. That the destruction of Jerusalem is very frequently expressed in Scripture, as if it were the destruction of the whole world, Deut. XXXII. 22. A fire is kindled in mine an∣ger, which shall burn unto the lowest hell (the discourse there, is about the wrath of God consuming that people. See vers. 20, 21.) and shall consume the Earth with her encrease, and set on fire the foundations of the Mountains, Jerom. IV. 23. I beheld the Earth, and low it was without form and void: and the Heavens, and they had no light, &c. The discourse there also is concerning the destruction of that Nation, Isa. LXV. 17. Behold, I create new Heavens and a new Earth; and the former shall not be remembred, &c. And more passages of this sort among the Prophets. According to this sense Christ speaks in this place: and Peter speaks in his second Epistle, third Chapter: and John, in the sixth of the Reve∣lations; and Paul, 2 Cor. V. 17. &c.

2. That Christs taking vengeance of that exceeding wicked Nation, is called Christs coming in Glory, and His coming in the clouds, Dan. VII. It is also called, The day of the Lord. See Psal. L. Mal. III. 1, 2. &c. Joel II. 31. Matth. XVI. 28. Re••. I. 7. &c. See what we have said on Chap. XII. 20. & XIX. 28.

The meaning therefore of the words before us, is this: While they shall falsly say that Christ is to be seen here or there: Behold he is in the desart, one shall say; another, Be∣hold he is in the secret chambers: He himself shall come, like lightning, with sudden and altogether unexpected vengeance; They shall meet him whom they could not find; they shall find him whom they sought, but quite another than what they looked for.

VERS. XXVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

For wheresoever the carcass is, &c.

I Wonder any can understand these words, of pious men flying to Christ, when the discourse here is, of quite a different thing: They are thus connected to the fore∣going. Christ shall be revealed with a sudden vengeance: For when God shall cast off the City and People, grown ripe for destruction, like a Carcass thrown out, the Roman Soldiers like Eagles shall straight fly to it with their Eagles (Ensigns) to tear and de∣vour it. And to this also agrees the answer of Christ, Luke XVII. and the last: when after the same words, that are spoke here in this Chapter, it was enquired, where Lord? He answered, Wheresoever the carcass is, &c. Silently hinting thus much, That Jerusalem, and that wicked Nation, which he described through the whole Chapter, would be the Carcass, to which the greedy and devouring Eagles would fly, to prey upon it.

VERS. XXIX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

The Sun shall be darkned, &c.

THAT is, the Jewish Heaven shall perish, and the Sun and Moon of its glory and happiness shall be darkned, and brought to nothing. The Sun is the Religion of the Church; The Moon is the Government of the State, and the Stars are the Judges and Doctors of both. Compare Esa. XIII. 10. and Ezek. XXXII. 7, 8, &c.

VERS. XXX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And then shall appear the sign of the Son of Man.

THEN shall the Son of Man give a proof of himself, whom they would not be∣fore acknowledge: a proof indeed, not in any visible figure, but in vengeance and judgment so visible, that all the Tribes of the Earth shall be forced to acknowledge him the Avenger. The Jews would not know him: now they shall know him whether they will or no, as Esay XXVI. 11. Many times they asked of him a sign; now a sign shall appear, (that he is the true Messias whom they despised, derided, crucified) name∣ly his signal vengeance and fury, such as never any Nation felt from the first foundations of the World.

VERS. XXXI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

And he shall send his Angels, &c.

WHEN Jerusalem shall be reduced to ashes, and that wicked Nation cut off and rejected, then shall the Son of Man send his Ministers with the Trumpet of the Gospel, and they shall gather together his Elect of the several Nations, from the four corners of Heaven: so that God shall not want a Church, although that ancient people of his, be rejected and cast off: but that Jewish Church being destroyed, a new Church shall be called out of the Gentiles.

VERS. XXXIV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

This generation shall not pass, &c.

HENCE it appears plain enough that the foregoing verses are not to be understood of the last Judgment, but as we said, of the destruction of Jerusalem. There were some among the Disciples, (particularly John) who lived to see these things come to pass. With Matth. XVI. last. compare Joh. XXI. 22. And there were some Rabbins alive at the time when Christ spoke these things, that lived till the City was destroyed,

viz. Rabban Simeon, who perished with the City, R. Jochanan ben Zaccai, who out-lived it, R. Zadoch, R. Ismael, and others.

VERS. XXXVI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

No man knoweth, no not the Angels.

THIS is taken from Deut. XXXII. 34. Is not this laid up in store with me, and sealed up among my treasures?

VERS. XXXVII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

But as the days of Noe were, &c.

THUS Peter placeth as parallels the ruine of the old World, and the ruine of Jerusalem: x 1.47 and by such a comparison his words will be best understood. For, 1. See how he skips from the mention of the death of Christ to the times before the flood, in the eighteenth and nineteenth verses, passing over all the time between. Did not the Spirit of Christ preach all along in the times under the Law? Why then doth he take an example only from the times before the flood? Namely that he might fit the mat∣ter to his case, and shew that the present state of the Jews was like theirs in the times of Noe, and that their ruine should be like also. So also in his second Epistle, Chap. III. vers. 6, 7.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 y 1.48 The age, or generation of the flood, hath no porti∣on in the World to come: thus Peter saith, that they were shut up in prison: and here our Saviour intimates, that they were buried in security, and so were surprised by the flood.

Notes

• z 1.1

  Bab. Bava Ba∣thra, fol. 4. 1. & Succah, fol. 51. 2.
• * 1.2

  Taanith, c. 5.
• a 1.3

  Taanith, cap. 4. hal. 6.
• b 1.4

  De ••ell. llb. 7. cap. 7.
• c 1.5

  Cap. 1.
• d 1.6

  Fol. 92.
• e 1.7

  Gloss in Bab. 〈…〉〈…〉. fol. 9. 2.
• f 1.8

  ••an••••um. fol. 〈…〉〈…〉.
• g 1.9

  Hos. III 5.
• h 1.10

  Tanchum, fol. 77. 3.
• i 1.11

  Mal. III. ••▪
• k 1.12

  Midr. Tillin, fol. 42. 1.
• l 1.13

  1 Pet. IV. 17.
• m 1.14

  2 Thes. II. 6.
• n 1.15

  Act. XVIII. 2
• o 1.16

  1 Pet. IV. 12.
• p 1.17

  Rev. II. 10.
• q 1.18

  Rev. III. 10.
• r 1.19

  2 Thes. II. 8.
• s 1.20

  Chap. XXI. 20.
• t 1.21

  Fol. 57. 2.
• u 1.22

  Fol. 38. 2••▪
• w 1.23

  See R. Sol▪ on Esay XXXVIII.
• x 1.24

  Beracoth. fol. 14. 1.
• y 1.25

  Schabb. fol. 30 2. In the Gloss.
• z 1.26

  Fol. 55. 2.
• a 1.27

  Jerusal. Maa∣sar She••••▪ fol 5•• 2. 3.
• b 1.28

  Shabb. chap. 6. hal. 6.
• c 1.29

  Jerus. i••id. fol. 8. 2.
• * 1.30

  Ibid. col. 3.
• d 1.31

  Bab. Joma, fol. 84. 1.
• e 1.32

  Avodah Za∣rah. fol. 12. 2.
• f 1.33

  Hieros. Schab. fol. 13. 4. & Avod. Zarah, fol. 40. 4.
• g 1.34

  Fol. 101. 1.
• i 1.35

  Maimon. San∣he••r. Chap. 2.
• k 1.36

  Gloss. on Middoth. Chap. 5. hal. 3.
• l 1.37

  Hieros. San∣hedr. fol. 18. 3.
• m 1.38

  Ibid. f. 25. 4
• n 1.39

  Fol. 24.
• o 1.40

  Hieros. San∣hedr. fol. 23. 3 Bab. Sanhedr. fol. 44. 2.
• r 1.41

  Juchas. f. 20. 1
• s 1.42

  Id. fol. 56. 2.
• * 1.43

  See Bab. Be∣rac. f. 33. & 34.
• t 1.44

  Chap. LXVI. 7.
• u 1.45

  Bab. Joma, fol. 10. 1.
• * 1.46

  Mic. V. 3.
• x 1.47

  1 Pet. III. 19. 20, 21.
• y 1.48

  Sanhedr. cap. 10. hal. 2.