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. XXVII. (Book 27)

VERS. I.

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

When the morning was come, &c.

LET us trace a little, the proceedings of this Council.

• I. They spend the night in judging on a capital cause; which is expresly forbid by their own Canon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They handle capital causes in the day time, and finish them by day. q 1.1 Mony matters indeed that were begun by day, might be ended in the night, which is asserted in that place; but capital causes were only to be handled by day: But here, in sitting upon the life and death of our Saviour, there is need of night and darkness. This judgment is begun in the night, and carried on all the night through in a manner.
• II. This night was the evening of a Feast-day, namely of the first day of the Paschal∣week, at what time they were also forbid to sit in judgment. r 1.2 They do not judg on a Feast-day. How the Lawyers are divided on this point, I will not trouble you now with recounting. This very Canon is sufficient ground for scruple, which we leave to them to clear, who through rankor and hatred towards Christ, seem to slight and trample under feet their own Canons.
• III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when it was morning: This was the time of saying their Phyla∣cteries, namely from the first day-light to the third hour s 1.3. But where was these mens Religion to day? Did you say your Phylacteries this morning, my good Fathers of the Council, before you came to sit on the Bench? Another business that you had in hand, (effectually to destroy Jesus) either rob'd you of your prayers, or robbed your prayers of charity.
• IV. Now appears 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first Feast-day of the Passover, when they used to present themselves in the Temple, and offer their gifts, Exod. XXIII. 15. But when and how was this performed by them to day? They take heed of going into the Judgment (or Pretors) hall, lest they should be defiled, but that they might eat the

• ... Chagiga, or Passover, s but you will scarce find what time they allow'd to day for that* 1.4 purpose; nor indeed was it lawful for them to eat any thing on that day; it being pro∣vided by a Canon, That when the Council shall have adjudged any one to die, let them not tast any thing that day t 1.5.

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

Took counsel to put him to death.

Let that be considered, tt 1.6 Cases of money are heard in the day-time, and may be determined in the night. Capital causes are tried in the day, and finished in the day. Judgment in cases of money is passed the same day, whether it be for sining or acquitting. Judgment in capital causes is passed the same day, if it be for acquitting: but if it be for condemning, it is passed the day after. The reason of this difference is given by the Gemarists; whom see. The reason of the latter is thus expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Blessed is the Judg who leaven∣eth his judgment: that is, as the Gloss, who delays his judgment, and lets it rest all night, that he may sift out the truth.

The difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is greater than the Reader may perhaps think at first sight; by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they signifie the whole process of the trial, the examining of the Plaintiff and Defendant, and of the Witnesses, the taking the votes of the Council, and the entring of them by the Scribes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies only the passing of judgment, or giving a definitive sentence. You may better perceive the difference from the Glossary on Bab. Sanhedr. u 1.7 In the Text this is decreed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let them not judg on the eve of the Sabbath, nor on the eve of a Feast-day; which is also repea∣ted in other places. x 1.8 The reason of the prohibition is this, namely, that the trials which were begun on the eve of the Sabbath, or a Feast-day, should not be finished on the Sab∣bath or Feast-day. Which indeed, saith the Gloss, is observed in pecuniary trials, and care is taken that there be no writing: (for it is forbid to write so much as a letter on the Sabbath) but in capital causes it takes not place upon that account; for the votes of those that acquitted or condemned were written the day before.

You see in the History of the Gospel, 1. The Trial concerning our Saviour's life, dis∣patched at one and the same sitting. 2. And that too on a Feast-day.

VERS. V.

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

Hanged himself.

STrangulatus est, was strangled: namely by the Devil, who had now been in him three days together. The words of Peter, Act. I. 18. do not suffer me to understand this of hanging himself. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Falling headlong he burst asunder in the midst. Interpreters take a great deal of pains to make these words agree with his hanging himself, but indeed all will not do. I know the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is commonly ap∣plied to a mans hanging himself, but not to exclude some other way of strangling. And I cannot but take the story (with good leave of antiquity) in this sense. After Judas had thrown down the money, the price of his Treason, in the Temple, and was now retur∣ning again to his mates, the Devil who dwelt in him, caught him up on high, strangled him, and threw him down headlong, so that dashing upon the ground, he burst in the midst, and his guts issued out, and the Devil went out in so horrid an Exit. This certain∣ly agrees very well with the words of Peter now mentioned, and also with those that follow, This was known to all that dwelt at Jerusalem. It agrees also very well with the deserts of the wicked wretch, and with the title of Iscariot. The wickedness he had com∣mitted was above all example; and the punishment he suffered was beyond all president. There had been many instances of persons who had hanged themselves, this would not so much have stirred up the people of Jerusalem to take notice of it, as such a strangling and throwing down headlong, which we suppose horrible above measure, and singular be∣yond example. See what we have said at the tenth Chapter concerning the word Iscariot.

VERS. IX.

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

That which was spoken by Ieremy the Prophet.

HOW much this place hath troubled Interpreters let the famous Beza, instead of many others declare: This knot hath hampered all the most ancient Interpreters; in that the testimony here is taken out of Zachary, and not from Jeremy; so that it seems plainly to have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a failing of memory, as Augustine supposes in his third Book, De consensu Evangelistarum, Chapter the seventh; as also Eusebius in the twentieth

Book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Demonstration. But if any one had rather impute this error to the tran∣scribers, or (as I rather suppose) to the unskilfulness of some person who put in the name of Je∣remy, when the Evangelist had writ only as he often doth in other places, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Prophet. Yet we must confess that this error hath long since crept into the holy Scriptures, as Jerome expresly affirms, &c.

But (with the leave of so great men) I do not only deny, that so much as one letter is spurious, or crept in without the knowledg of the Evangelist, but I do confidently assert that Matthew writ Jeremy, as we read it, and that it was very readily understood and re∣ceived by his Countrymen. We will transcribe the following monument of antiquity out of the Talmudists, and then let the Reader judg. y 1.9 A Tradition of the Rabbins. This is the order of the Prophets. The Book of Josua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Esay, and the twelve. And a little after: But since Isaiah was before both Jeremiah and Ezekiel, he ought to have been set before them: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But since the Book of Kings ends with destruction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and all Jeremy is about destruction, and since Ezekiel begins with destruction, and ends with comfort; and all Isaiah is about comfort, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They joyned destruction with destruction, and comfort with comfort; that is, they placed those Books together which treat of destruction, and those together which treat of comfort.

You have this Tradition quoted by David Kimchius in his Preface to Jeremy. Whence it is very plain that Jeremy of old had the first place among the Prophets; and hereby he comes to be mentioned above all the rest, Mat. XVI. 14. because he stood first in the vo∣lume of the Prophets, therefore he is first named. When therefore Matthew produceth a Text of Zacharias under the name of Jeremy, he only cites the words of the Volume of the Prophets under his name, who stood first in the Volume of the Prophets. Of which sort is that also of our Saviour, Luk. XXIV. 44. All things must be fulfilled which are writ∣ten of me in the Law and the Prophets, and the Psalms. In the Psalms, that is, in the Book of Hagiographa, in which the Psalms were placed first.

VERS. XVI.

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

Barabbas.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar Abba, a very usual name in the Talmudists. R. Samuel Barabba, and R. Nathan Barabba. z 1.10 Abba bar Abba. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.11. In the Jerusalem Dialect it is very often uttered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar Ba. Simeon Bar Ba b 1.12 R. Chaijah bar Ba c 1.13. This brings to my mind what Josephus d 1.14 relates to have been done in the besieging of the City, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. When huge stones were thrown against the City by the Roman stings, some persons sitting in the Towers gave the citizens warning by a sign to take heed, crying out in the vulgar dialect, The Son cometh, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Son of man indeed then came in the glory of his justice and his vengeance, as he had often foretold, to destroy that most wicked and profligate Nation.

VERS. XIX.

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

Have thou nothing to do with that just man.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.15 When King Sapores went about to afflict Rabbah, his mother sent to him, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Have thou nothing to do with that Jew, &c.

VERS. XXVI.

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

When he had scourged Iesus, he de∣livered him to be crucified.

SUCH was the custom of the Romans towards those that were to be crucified: f 1.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whom after he had beaten with whips he crucified. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To be whipped before the judgment-seat, and to be nailed to the Cross.

VERS. XXIX.

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

A Reed in his right hand.

SEE those fictions in Tanchum g 1.17 concerning an Angel that appear'd in the shape of Solomon: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In whose hand there was a reed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And whom they struck with a reed.

VERS. XXXI.

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

Led him away to crucifie him.

THESE things are delivered in Sanhedrim h 1.18, of one that is guilty of stoning: If there be no defence found for him, they lead him out to be stoned, and a cryer went be∣fore, saying aloud thus, N. the Son of N. comes out to be stoned, because he hath done so and so. The Witnesses against him are N. and N. whosoever can bring any thing in his defence, let him come forth and produce it. On which thus the Gemara of Babylon. The Tradition is, that on the evening of the Passover Jesus was hanged, and that a Cryer went before him for forty days, making this Proclamation, This man comes forth to be stoned, because he dealt in sorce∣ries, and perswaded and seduced Israel; whosoever knows of any defence for him, let him come forth and produce it: But no defence could be found, therefore they hanged him on the evening of the Passover. Ulla saith, His case seem'd not to admit of any defence, since he was a sedu∣cer, and of such God hath said, Thou shalt not spare him, neither shalt thou conceal him. (Deut. XIII.)

They led him that was to be stoned out of the City, Act. VII. 58. so also him that was to be crucified. i 1.19 The place of stoning was without the three Camps, for at Jerusalem there were three Camps, (namely Gods, the Levites, and the Peoples, as it was in the encamp∣ing in the Wilderness.) And in every city also, where there was a Council (namely of twenty three) the place of stoning was without the City. For all cities that have walls, bear a resem∣blance to the Camp of Israel.

Because Jesus was judged at a Heathen Tribunal, therefore a death is inflicted on him, not usual with the Jewish Council, namely Crucifixion. In several things the circumstan∣ces and actions belonging to his death, differed from the custom of the Jews in putting persons to death.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They never judg two on the same day k 1.20. But here besides Christ are two thieves judged.

2. They never carried one that was to be hanged to hanging, till near Sun-set l 1.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They stay till near Sun-set, and then they pass sen∣tence, and execute him. And the reason is given by the Glosser, They do not perfect his judgment, nor hang him in the morning, lest they should neglect his burial and happen to for∣get themselves (and the Malefactor should hang till after Sun-set) but neer Sun-setting, so that they may bury him out of hand. But Christ was sentenced to death before noon, and at noon was nailed to the Cross. For,

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They first put the condemned person to death, and then hanged him upon a tree: But the custom of the (Roman) Empire, is first to hang them, and then to put them to death ll 1.22.

4. They did not openly lament for those that were led forth to be put to death, but for Jesus they did. Luk. XXIII. 27, 28. The reason of this difference is not to be sought from the kind of the death, but from the persons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They did not bewail for a person led out to execution, but they lamented inwardly in their hearts m 1.23. You will wonder at the reason, which the Gloss thus gives you: They did not openly bewail him, upon this account, that his being vilified (when no body openly la∣mented him) might help to attone for him; but they sorrowed for him in their hearts; for this did not tend to his honour, nor lessen the attonement. These were better instructed, who la∣mented for Christ, both as to the thing and person.

VERS. XXXIII.

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

Golgotha.

BEZA pretends that this is writ amiss, for Golgoltha, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) when yet it is found thus writ in all Copies. But the good man censures amiss; since such a lea∣ving out of letters in many Syriack words, is very usual, you have this word thus writ without the second λ, by the Samaritan Interpreter, in the first Chapter of Numbers.

VERS. XXXIV.

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

They gave him vinegar to drink, mingled with gall.

TO * 1.24 those that were to be executed they gave a grain of Myrrh infused in wine to drink, that their understanding might be disturbed, (that is, that they might lose their sen∣ses.) As it is said, Give strong drink to them that are ready to die, and wine to those that are of a sorrowful heart, &c. And the Tradition is, That some women of quality in Je∣rusalem allowed this freely of their own cost, &c.

But it makes a scruple that in Matthew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vinegar with gall; in Mark 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wine mingled with myrrh. If wine, why is it called vinegar? If wine mingled with Myrrh, why gall? Ans. The words of Mark seem to relate to the custom of the Nation; those of Matthew to the thing as it was really acted. I understand Mark thus, They gave him, according to the custom of the Nation, that cup which used to be given to those that were led to execution; but (as Matthew has it) not the usual mix∣ture, namely wine and frankincense, or myrrh; but for the greater mockage, and out of more bitter rankor, vinegar and gall. So that we may suppose this cup not to have been prepared by those honourable women, compassionating those that were to die, but on purpose by the Scribes, and the other persecutors of Christ, studying to heap upon him all kind of ignominy and vexation. In this cup they afterwards dipped a spunge, as may be supposed. See the 48th verse.

VERS. XXXV.

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

Parted my Garments.

OF stoning we have this account n 1.25, When he is now four cubits from the place of sto∣ning, they strip him of his clothes; and if it be a man, they hang a cloth before him, if a woman, both before and behind. These are the words of R. Juda: but the wise say, A man is stoned naked, a woman not naked. So that it is plain enough he was crucified naked.

VERS. XXXVIII.

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

Two Thieves.

SEE in Josephus who they were that at that time were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and how much trouble and pains the Governours of Judea were at, to restrain and root out this cursed sort of men. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. o 1.26 Ezekias the chief Robber was subdued by Herod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.27. One Simon stragling about with the robbers with whom he associated, burnt the pa∣laces in Jericho. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. pp 1.28 Felix having caught the chief Robber Eleazar, who for twenty years had wasted the Country with fire and sword, sent him to Rome, and many others with him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. q 1.29 Another kind of Robbers sprang up in Jerusalem, who slew men in the day-time, and in the midst of the City, &c.

qq 1.30 There is a rule set down, and the art shew'd of discovering and apprehending Rob∣bers: Go to the victualing houses at the fourth hour, (the Gloss, That was the hour of eating, and they went all to the victualing-houses to eat) and if you see there a man drinking wine, and holding the cup in his hand, and sleeping, &c. he is a thief, lay hold on him, &c.

Among the monsters of the Jewish routs, preceding the destruction of the City, the multitude of Robbers, and the horrible slaughters committed by them, deservedly claim the first consideration, which next to the just vengeance of God against that most wicked Nation, you may justly ascribe to divers originals.

• 1. It is no wonder if that Nation abounded beyond measure with a vagabond, disso∣lute, lewd sort of young men; since by means of Polygamy, and the divorces of their wives at pleasure, and the Nations unspeakable addictedness to lasciviousness and whore∣doms, there could not but continually spring up bastards, and an off-spring born only to beggary or rapine, as wanting both sustenance and ingenuous education.
• 2. The foolish and sinful indulgence of the Council could not but nurse up all kind of broods of wicked men, while they scarce ever put any one to death, though never so wicked, as being an Israelite; who must not by any means be touched.
• 3. The opposition of the Z••lots to the Roman yoke, made them study only to mischief

• the Romans, and do all the mischief they could to those Jews that submitted to them.
• 4. The Governours of Judea did often out of Policy indulge a licentiousness to such kind of rapines, that they might humble that people they so much hated, and which was continually subject to insurrections, by beating them, as it were, with their own clubs; and sometimes getting a share in the booty. Thus Josephus concerning Florusr 1.31, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He spoiled all the people, and he did in effect proclaim that all might go out in the Country to rob, that he might receive a share in the spoils. And thus a sword that first came out of their own bowels, was sheathed in them.

VERS. XXXIX.

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

Wagging their heads.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To shake the head, with the Rabbins signifies irreverence and lightness.

VERS. XLVI.

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

Eli, Eli, lama sabacthani.

1. ALL the rout indeed and force of Hell was let loose at that time against Christ, without either bridle or chain: He calls it himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The power of darkness, Luk. XXII. 53. God, who had foretold of old, that the Serpent should bruise the heel of the promised seed, (and now that time is come) had slackned the De∣vils chain, (which in regard of men, the Divine Providence used to hold in his hand) so that all the power and all the rancor of Hell, might freely and without restraint assault Christ; and that all that malice that was in the Devil against the whole Elect of God, summed up and gathered together into one head, might at one stroke and on-set be bran∣dished against Christ without measure.

II. Our most Blessed Saviour therefore feeling such torments as either Hell it self, or the instruments of Hell, men conspiring together in villany and cruelty, could pour out upon him, cries out under the sharpness of the present Providence, My God, my God, why hast thou delivered me up and left me to such assaults, such bitternesses, and such merciless hands? The Talmudists r 1.32 bring in Esther using such an ejaculation, which is also cited in the Gloss on Joma s 1.33: Esther stood in the inner Court of the Palace. R. Levi saith, when she was now just come up to the Idol-Temple, the divine glory departed from her: there∣fore she said, Eli, Eli, lamma Azabhtani.

VERS. XLVII.

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

This man calleth for Elias.

VERS. XLIX.

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

Let us see whether Elias will come to save him.

THAT Christ here used the Syriac Dialect is plain from the word Sabacthani; but the word Eli, Eli, is not so properly Syriac; and hence arose the error and mis∣construction of the standers by; in Syriac he should have said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mari, Mari; but Eli was strange to a Syrian ear; this deceived the standers by, who having heard more than enough of the apparitions of Elias from the Jewish fables, and being deceived by the double meaning of the word, supposed that Christ was tainted with the same folly and mistake, and called out to Elias for help; which it was no strange thing for that deluded people to expect.

VERS. LI.

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

The veil of the Temple was rent in twain, &c.

LET us hear what the Fathers of the Traditions say concerning this Catapetasm, or veil t 1.34. The wall of the Pronaon was five cubits, the Pronaon it self eleven. The wall of the Temple was six, the Temple forty. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one cubit, and the entrance twenty. What Taraxis means, Maimonides will tell you, u 1.35 In the first Temple there was a wall one cubit thick, separating the Holy from the Holy of Holies: but when they built the se∣cond Temple, it was doubled, whether the thickness of that walt should be accounted to belong to the measure of the Holy, or to the measure of the Holy of Holies; wherefore they made the Holy

of Holies twenty cubits compleat, and the Holy forty cubits compleat, and they left a void cubit between the Holy and the Holy of Holies, but they did not build any wall there in the second Temple; only they made two hangings, one contiguous to the Holy of Holies, and the other to the Holy; between which there was a void cubit, according to the thickness of the wall that was in the first Temple; in which there was but one (Catapetasm, or) veil only.

u 1.36 The High Priest (on the day of attonement) goes forward in the Temple till he comes to the two hangings that divide the Holy from the Holy of Holies; between which there was a cubit. R. Josi saith, There was but one hanging there; as it is said, And the hanging shall se∣parate to, or, between the Holy and the Holy of Holies. On which words thus the Gemara of Babylon x 1.37. R. Josi saith rightly to the Rabbins, and the Rabbins to thee: for he speaks of the Tabernacle, and they of the second Temple; in which since there was not a partition-wall, as there was in the first Temple, there was some doubt made of its holiness, namely, whether it should belong to the outward part of the Temple, or to the inward: whereupon they made two hangings.

While therefore their minds were troubled about this affair, not knowing whether they should hang the veil at the Temple, or at the inmost recess of it, and whether the void space between of a cubit thick should belong to this or that; they called the place it self by the Greek word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Trouble, (as Aruch plainly affirms) and they hung up two Veils, that they might be sure to offend neither against this part nor that.

You will wonder therefore that Matthew doth not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veils in the Plural; or perhaps you will think that only one of these two Veils was rent, not both: But it was enough for the Evangelists Matthew and Mark, who speak of this miracle, to have shewed that that fence between, which hindred seeing into the Holy of Holies, and going into it was cleft and broken. This is it they mean, not being sollicitous in explaining particulars, but contented to have declar'd the thing it self. Perhaps the Priest, who offered the incense that Evening, was in the Temple at the very moment when this miracle happened; and when he went out amazed to the people, and should tell them, The Veil of the Temple is rent, it would easily be understood of a passage broken into the Holy of Holies, by some astonishing and miraculous rending of the hangings. Compare Heb. X. 19, 20.

When the High Priest went into the inmost recess of the Temple on the day of attone∣ment, he went in by the South-side of the outward hanging, and the North-side of the inner x 1.38. But now both are rent in the very middle, and that from the top to the bottom.

VERS. LII.

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

And many bodies of Saints which slept arose.

YOU can hardly impute the rending of the hangings to the Earthquake, but it must be ascribed rather to another peculiar miracle; since it is more proper for an Earthquake to break hard things than soft, and to rend Rocks rather than Curtains: Rocks were rent by it in those places where Sepulchres had been built, so that now the gates of the Resurrection were thrown open, the bonds of the Grave were unloosed, and the bodies of dead men were made ready, as it were, for their rising again, when Christ the first-fruits was raised. The Jews had a fancy that the Kingdom of the Messias would be∣gin with the Resurrection of the dead, (as we have noted before) vainly indeed, as to their sense of it; but not without some truth, as to the thing it self, for from the Resurre∣ction of Christ, the glorious Epoch of the Kingdom of God, took its beginning, as we said before, (which he himself also signifieth in those words, Mat. XXVI. 29.) and when he arose, not a few others arose with him. What they thought of the Resurrection, that was to be in the days of Messias, besides those things which we have already mentioned, you may see and smile at in this one example: y 1.39 R. Jeremiah commanded when you bury me, put shoes on my feet, and give me a staff in my hand, and lay me on one side, that when the Messias comes I may be ready.

VERS. LIV.

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

Truly this was the Son of God.

THAT is, This was indeed the Messias: Howsoever the Jews deny the Son of God in that sense, in which we own it, that is, as the second person in the holy Trini∣ty; yet they acknowledged the Messiah for the Son of God, (not indeed by nature, but by adoption and deputation; see Mat. XXVI. 63.) from those places, I Chron. XVII. 13.

Psal. II. 12. & LXXXIX. 26, 27. and such like. The Centurion had learnt this from the people, by conversing among them; and seeing the Miracles which accompanied the death of Christ, acknowledged him to be the Messias, of whom he had heard so many and great things spoken by the Jews. In Luke we have these words spoken by him, z 1.40 Certainly this was a righteous man. Which I suppose were not the same with these words before us; but that both they and these were spoken by him, Certainly this was a righteous man: Truly this was the Messias, the Son of God. Such are those words of Nathaniel, Joh. I. 49. Thou art the Son of God, thou art the King of Israel. Peter when he declared that Christ was the Son of the living God, Mat. XVI. 16. spoke this in a more sublime sense than the Jews ei∣ther owned or knew; as we have said at that place.

VERS. LVI.

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

Mary Magdalen.

THAT Magdalen was the same with Mary the sister of Lazarus, Baronius proves at large a 1.41, whom see. It is confirmed enough from this very place; for if Mary Mag∣dalene was not the same with Mary the sister of Lazarus, then either Mary the sister of Lazarus was not present at the Crucifixion of Christ, and at his burial; or else she is past over in silence by the Evangelists, both which are improbable; whence she was called Magdalene, doth not so plainly appear; whether from Magdala a Town on the Lake of Genesareth, or from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies a playting or curling of the hair, a thing usual with harlots. Let us see what is spoken by the Talmudists concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mary Magdala, who they say was Mother of Ben Satda b 1.42.

They stoned the Son of Satda in Lydda, and they hanged him up on the evening of the Pass∣over. Now this Son of Satda was Son of Pandira. Indeed Rabh Chasda said, the husband (of his mother) was Satda, her husband was Pandira, her husband was Papus, the Son of Juda: but yet I say his mother was Satda, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 namely Mary the plaiter of women's hair; as they say in Pombeditha, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she departed from her husband. These words are also repeated in Schabbath c 1.43: Rabh Bibai at a time when the Angel of death was with him, said to his Officer, Go, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bring me Mary the plaiter of womens (hairs.) He went and brought to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mary the plaiter of young mens (hair), &c. The Gloss,

The Angel of death reckoned up to him what he had done be∣fore; for this story of Mary the Plaiter of women's hair was under the second Temple, for she was the mother of N. as it is said in Schabbath.

See the Gloss there at the place before quoted.

d 1.44

There are some who find a fly in their cup, and take it out and will not drink; such was Papus ben Judas, who lockt the door upon his wife, and went out.

Where the Glossers say thus,

Papus ben Juda was the husband 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Mary the Plaiter of womens hair; and when he went out of his house into the street, he lockt his door upon his wife, that she might not speak with any body; which indeed he ought not to have done; and hence sprang a difference between them, and she broke out into adulteries.

See Alphesius on Gittim e 1.45.

I pronounce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Satda, not that I am ignorant, that it is called Ben Stada by very learned men. The reason of our thus pronouncing it, we fetch from hence, that we find he was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Sutdah by the Jerusalem Talmudists f 1.46, to which the word Satda more agrees than Stada. By the like agreement of sounds they call the same Town both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magdala, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mugdala, as we have observed elswhere.

As they contumeliously reflect upon the Lord Jesus, under the name of Ben Satda, so there is a shrewd suspition that under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mary Magdala, they also cast reproach upon Mary Magdalen. The title which they gave their Mary, is so like this of ours, that you may with good reason doubt, whether she was called Magdalene from the Town Magdala, or from that word of the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Plaiter of hair. We leave it to the learned to decide.

VERS. LVI.

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

Ioses.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Josi, A very usual name in the Talmudists g 1.47 five were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be R. Josi, Ismael, Lazar, Menahem, Chelpatha, Abdimus. Also, h 1.48 R. Jose ben R. Chaninah, &c. g 1.49 One may well enquire why this Mary is called the mother of James and Joses, and not also of Judas and Simon, as Mark VI. 3.

VERS. LVIII.

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

Begged the body of Iesus.

IT was not lawful to suffer a man to hang all night upon a tree, Deut. XXI. 23. Nay, nor to lye all night unburied. :〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Whosoever suf∣fers a dead body to lye all night unburied, violates a negative precept; but they that were put to death by the Council were not to be buried in the Sepulchres of their fa∣thers, but two burying places were appointed by the Council, one for those that were slain by the sword and strangled; the other for those that were stoned (who also were hanged) and burnt.

There according to the custom, Jesus should have been buried, had not Joseph with a pious boldness, beg'd of Pilate that he might be more honourably Interred; which the fathers of the Council out of spight to him, would hardly have per∣mitted, if they had been asked; and yet they did not use to deny the honour of a Fune∣ral to those whom they had put to death, if the meanness of the common burial would have been a disgrace to their family. As to the dead person himself they thought it would be better for him to be treated dishonourably after death, and to be neither lamented nor buried; for this vilifying of him they fancied amounted to some attonement for him; as we have seen before. And yet to avoid the disgrace of his family, they used at the re∣quest of it to allow the honour of a funeral h 1.50.

Notes

• q 1.1

  San••edr. cap. 4. hal. 1.
• r 1.2

  Moed Katon. chap. 5. hal. 2.
• s 1.3

  Bera••. chap. 1. hal. 2.
• * 1.4

  〈…〉〈…〉 28. & 〈◊〉〈◊〉 cap. 1. 〈◊〉〈◊〉 San••edr. fol. 63. 1.
• t 1.5

  Sanhedr. fol. 63. 1.
• tt 1.6

  Sanhedr. in the place quo∣ted cap. 4.
• u 1.7

  Fol. 35. 1.
• x 1.8

  Hieros. Chetub. fol. 24. 4. & Moed Katon, fol. 63. 1.
• y 1.9

  Bab. Bova Bathr••, fol. 14. 2.
• z 1.10

  Hieros. Moed Katon, fol. 82. 1.
• a 1.11

  Bab. Berac. fol. 18. 2.
• b 1.12

  Taanith, fol. 66. 1.
• c 1.13

  Chagigah, fol. 76. 6. &c.
• d 1.14

  De Bell. Lib. 5. Cap. 18.
• e 1.15

  Bab. Taanith, fol. 25. 2.
• f 1.16

  Joseph. de Bell. Lib. 2. Cap. 25.
• g 1.17

  Fol. 59. 4.
• h 1.18

  Cap. 6. Hal. 4.
• i 1.19

  Gloss. in Bab. Sanhed. fol. 42. 2.
• k 1.20

  Sanhedr. cap. 6. hal. 4.
• l 1.21

  Ibid. in Ge∣mara.
• ll 1.22

  Ibid.
• m 1.23

  Ibid.
• * 1.24

  In Bab San∣hedr. fol. 43. 1.
• n 1.25

  Sanhedr. cap. 4. hal. 3.
• o 1.26

  De Bell. lib. 2. cap. 6.
• p 1.27

  Ibid.
• pp 1.28

  Ibid. cap. 22.
• q 1.29

  Ibid. cap. 23.
• qq 1.30

  Bab. Ba••a M••zia, fol. 8••. 2.
• r 1.31

  De Bell. lib. 2. cap. 24.
• r 1.32

  Bab. M••gil∣lah, fol. 15. 2.
• s 1.33

  Fol. 29. 1.
• t 1.34

  Middoth, cap. 4. hal. 7.
• u 1.35

  In Beth hab∣beckirah, cap. 4.
• u 1.36

  Joma, cap. 5. hal. 1.
• x 1.37

  Fol. 51. 2.
• x 1.38

  Joma in the place before.
• y 1.39

  Jerus. Che••ub∣both. fol. 35 ••.
• z 1.40

  Chap. XXIII. 47.
• a 1.41

  Annal. ad An. Christ. 32. pag. 147, 148, &c.
• b 1.42

  Bab. Sanhedr. fol. 67. 1.
• c 1.43

  Fol. 104. 2. c Chagigah, fol. 4. 2.
• d 1.44

  Gittin, fol. 90. 1.
• e 1.45

  Fol. 605.
• f 1.46

  Sanhedr. fol. 25. 4.
• g 1.47

  Jerus. ••••va∣m••t••. fol. 2. 2.
• h 1.48

  Ibid. fol. 4. 3.
• g 1.49

  See Jathasi••, fol. 61. & 62.
• h 1.50

  See Bab. San∣hedr. fol. 46. 2. & 47. 1.