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. XIV.

VERS. III.

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

Of Spikenard.

WHAT if I should render it, Nardinum Balaninum, Nardin of Balanus? Nardin a 1.1 consists of Omphacium, Balaninum, Bulrush, Nard, Amomum, Myrrhe, Balsame, &c. And again, b 1.2 Myrobalanum is common to the Tro∣glodytes, and to Thebais, and to that part of Arabia, which divides Judea from Egypt, a growing oyntment, as appears by the very name, whereby also is shewn that it is the maste of a tree.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as all know, among the Greeks, is Glans, Maste, or an Acorn: so also is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pistaca among the Talmudists. There are prescribed by the Talmudists c 1.3 various remedies for various diseases: among others this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For a Pluri••ie (or as others will have it, A certain disease of the head) Take to the quantity of the Maste of A••moniac. The Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the maste of Cedar. The Aruch saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the grain of a fruit, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Glans.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nard, is Hebrew from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nerd, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Syriac, from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pistaca. So that the Oyntment might be called Unguen∣tum Balaninum, Balanine oyntment: in the composition of which, Nard, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maste or Myrobalane were the chief ingredients.

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

Poured it upon his head.

In Talm••dic Language, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.4 What are the Testimonies that the wo∣man married is a Virgin? If she goes forth to be married 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a veil let down over her eyes, yet with her head not veiled. The scattering of n••ts is also a testimony. These are in Judea, but what are in Babylon? Rabh saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If oyntment be ••pon the head of the Rabbins (The Gloss is, the women poured oyntment upon the heads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Scholars, and anoynted them) Rabh Papa said to Abai, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Does that Doctor speak of the aromatic oyntment used in bridg-chambers? (The Gloss is, Are the Rabbins such, to be anoynted with such Oyntments?) He answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Orphan (that is, O thou unacquainted with the Customs) Did not thy ••other pour out oyntment for you (at thy wedding) upon the heads of the Rabins. Thus, a cer∣tain Rab••in got a wife for his son in the house of Rabbah bar Ulla; and they said to him, Rabbah bar ulla also got a wife in the house of a certain Rabbin for his Son 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And he poured out oyntment upon the heads of the Rabbins.

From the Tradition produced, it may be asked, whether it were customary in Judea to wet the heads of the Rabbins with oyntments in the marriages of Virgins, as it was in Babylon? Or, whether it were so customary otherwise, to anoynt their heads; as that such an anoynting at weddings, were not so memorable a matter, as it was in Babylon? Certainly in both places, however they anoynted mens heads for healths

sake, it was accounted unfitting for Rabbins to smell of aromatical oyntments. e 1.5 It is un∣decent, say the Jerusalem Talmudists, for a Scholar of the Wise men to smell of spices. And you have the judgment of the Babylonians in this very place, when it is enquired among them, and that as it were with a certain kind of disatisfaction, whether Rabbins be such as that they should be anoynted with aromatical oyntments, as the more nice sort are wont to be anoynted. From this opinion every where received among them, you may more aptly understand, why the other Disciples as well as Judas, did bear the lavish of the oyntment with some indignation: He out of wicked covetousness; but they partly as not willing that so precious a thing should be lost, and partly, as not liking so nice a custom should be used towards their Master, from which the Masters of the Jews themselves were so averse. And our Saviour taking off the envy of what was done, applies this anoynting to his burial, both in his intention, and in the inten∣tion of the woman; that it might not seem to be done out of some delicate niceness.

VERS. V.

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

Above three hundred pence.

• I. THE prizes of such precious oyntments (as it seems in Pliny) were commonly known. For thus he, f 1.6 The price of Costus is XVI pounds. The price of Spike (Nard) is XC pounds. The Leaves have made a difference in the value. From the broadness of them, it is called Hadrospherum, with greater Leaves, it is worth X xxx (that is thirty pence) That with a lesser leaf, is called Mesopherum, it is sold at X lx (sixty pence) The most esteemed is that called Microspherum, having the least leafe, and the price of it is X lxxv (seventy five pence) And elsewhere. g 1.7 To these the merchants have added, that which they call Daphnois, surnamed Isocinnamon, and they make the price of it to be CCC (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Three hundred pence.) See more there.
• II. It is not easie to reduce this sum of three hundred pence to its proper value; partly, because a peny was twofold, a silver peny, and a gold one: partly, because there was a double value and estimation of mony, namely that of Jerusalem, and that of Tyre, as we observed before. Let these be silver (which we believe) which are of much less value than gold: and let them be Jerusalem pence (which we also believe) which are cheaper than the Tyrian; yet they plainly speak the great wealth of Magda∣len, who poured out an oyntment of such a value, when before she had spent some such other.

Which brings to my mind those things, which are spoken by the Masters, concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The box of spices, which the husband was bound to give the wife accor∣ding to the proportion of her dowry. h 1.8 But this is not spoken, saith Rabh Ishai, but of Jerusalem people. There is an example of a daughter of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nicodemus ben Gorion, to whom the Wise men appoynted four hundred crowns of gold for a chest of spices for one day. She said to them, I wish you may so appoynt for their daughters; and they answered after her, Amen. The Gloss is, The husband was to give to his wife ten Zuzees for every Manah, which she brought with her, to buy spices with which she used to wash her self, &c. Behold! a most wealthy woman of Jerusalem, daughter of Nicodemus, in the contract and instrument of whose marriage, was written A thousand thousand gold pence out of the house of her Father, besides those she had out of the house of her Father in-Law: whom yet you have in the same story reduced to that extream poverty, that she picked up barly corns for her food out of the cattles dung.

VERS. VII.

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

For ye have the poor always with you.

SAmuel i 1.9 saith, There is no difference between this world, and the days of the Messias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anless in regard of the affliction of the Heathen kingdoms, as it is said, A poor man shall not be wanting out of the midst of the earth (Deut. XV. 11.) Ob∣serve a Jew cofessing that there shall be poor men even in the days of the Messias. Which how it agrees with their received opinion of the pompous kingdom of the Messias, let him look to it. R. Solomon and Aben Ezra write, If thou shalt obey the words of the Lord, there shall not be a poor man in thee: but thou wilt not obey, therefore a poor man shall never be wanting. Upon this received reason of the thing, confess also, O Samuel, that there shall be disobedient persons in the days of the Messias; which indeed, when the true Messias came, proved too too true, in thy Nation.

VERS. XII.

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

And on the first day of unleavened bread.

SO Matth. Chap. XXVI. 17. and Luke, Chap. XXII. 7. And now let them tell me, who think that Christ indeed kept his Passover the fourteenth day, but the Jews not before the fifteenth, because this year their Passover was transferred unto the fifteenth day, by reason of the following Sabbath: Let them tell me, I say, whether the Evange∣lists speak according to the day prescribed by Moses, or according to the day prescribed by the Masters of the Traditions, and used by the Nation: If according to Moses, then the fifteenth day was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first of Unleavened bread, Exod. XII. 15, 18. But if according to the manner of the Nation, then it was the fourteenth. And whe∣ther the Evangelists speak according to this custom, let us enquire briefly.

Sometime indeed the whole seven days feast was transferred to another month; and that not only from that Law, Numb. IX. but from other causes also; concerning which see the places quoted in the margin l 1.10 But when the time appointed for the feast occur∣red, the Lamb was always slain on the fourteenth day.

I. Let us begin with a story, where an occasion occurs, not very unlike that, for which they, of whom we spake, think the Passover this year was transferred; namely, because of the following Sabbath. The story is this. m 1.11

After the death of Shemaiah and Abta∣lion, the sons of Betyra obtained the chief place: Hillel went up from Babylon to en∣quire concerning three doubts. When he was now at Jerusalem, and the fourteenth day of the first month fell out on the Sabbath; (observe that) it appeared not to the sons of Betyra, whether the Passover drove off the Sabbath, or no. Which when Hillel had determined in many words, and had added moreover, that he had learnt this from Shemaiah and Abtalion, they laid down their authority, and made Hillel president. When they had chosen him President, he derided them saying, What need have you of this Babylonian? Did you not serve the two chief Men of the world, Shemaiah and Abta∣lion, who sat among you?

These things which are already said make enough to our purpose; but with the Readers leave, let us add the whole story.

While he thus scof∣fed at them, he forgat a Tradition. For they said, What is to be done with the peo∣ple, if they bring not their knives? He answered, I have heard this tradition, but I have forgot. But let them alone, for although they are not Prophets, they are Pro∣phets sons. Presently every one, whose Passover was a Lamb, stuck his knife into the fleece of it; and whose Passover was a Kid, hung his knife upon the horns of it.

And now, let the impartial Reader judge between the reason which is given for the transferring the Passover this year unto the fifteenth day, namely, because of the Sab∣bath following, that they might not be forced to abstain from servile work for two days together; and the reason, for which it might with good reason be transferred that year, concerning which the story is. The fourteenth day fell on a Sabbath, a scruple ariseth, whether the Sabbath gives way to the Passover? Or the Passover to the Sabbath? The very chief men of the Sanhedrin, and the Oracles of Traditions are not able to resolve the business. A great Article of Religion is transacting, and what is here to be done? O ye sons of Betyra, transfer but the Passover unto the next day, and the knot is untied. Certainly, if this had been either usual, or lawful they had provided, that the affairs of Religion, and their authority and fame, should not have sunk in this strait. But that was not to be suffered.

II. Let us add a Tradition, which you may justly wonder at. n 1.12 Five things, if they come in uncleanness, are not eaten in uncleanness: the sheaf of first fruits, the two loaves, the Shew-bread, the Peace-offerings of the Congregation, and the Goats of the New-Moons. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Passover which comes in uncleanness, is eaten in uncleanness: because it comes not originally, unless to be eaten.

Upon which Tradition thus Maimonides. The Lord saith, And there were some that were unclean by the Carkass of a man, (Numb. IX. 6.) and he determines of them, that they be put off from the Passover of the first month to the Passover of the second. And the Tradition is, that it was thus determined, because they were few. But if the whole Congregation should have been unclean, or if the greatest part of it should have been unclean, yet they offer the Pass∣over, though they are unclean. Therefore they say, Particular men are put off to the second Pass∣over, but the whole Congregation is not put off to the second Passover. In like manner, All the oblations of the Congregation, they offer them in uncleanness, if the most are unclean; which we learn also from the Passover. For the Lord saith of the Passover, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That it is to be of∣fered in its set time, (Note that) and saith also, of the oblations of the Congregation, Ye shall do this to the Lord in your set times, and to them all he prescribes a set time. Every thing therefore, to which a time is set, is also offered in uncleanness, if so be very many of the Con∣gregation, or very many of the Priests be unclean.

We o 1.13 find, that the Congregation makes their Passover in uncleanness, in that time, when most of them are unclean. And if known uncleanness be thus dispensed with, much more doubted uncleanness. But what need is there of such dispensation? Could ye not put off the Passover, O ye Fathers of the Sanhedrin, for one or two days, that the people might be purified? By no means: for the Passover is to be offered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In its set time, the fourteenth day, without any dispensation. For

III. Thus the Canons of that Church concerning that day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.14 In the light of the fourteenth day they seek for leaven by candle light. The Gloss is, In the night to which the day following is the fourteenth day. And go to all the Commentators, and they will teach, that this was done upon the going out of the thirteenth day. And Maimonides, q 1.15 From the words of the Scribes, they look for and rid away leaven in the begin∣ning of the night of the fourteenth day, and that by the light of the Candle. For in the night time all are within their houses, and a Candle is most proper for such a search. Therefore they do not appoint employments in the end of the thirteenth day, nor doth a wise Man begin to re∣cite his Phylacteries in that time, lest thereby by reason of his length he be hindred from seek∣ing for leaven in its season. And the same Author elsewhere, r 1.16 It is forbidden to eat leaven on the fourteenth day from noon, and onwards, viz. from the beginning of the seventh hour—Our wise Men also forbad eating it from the beginning of the sixth hour—Nay, the fift hour they eat not leaven, lest perhaps the day be cloudy, and so a mistake arise about the time—Behold, you learn, that it is lawful to eat leaven on the fourteenth day to the end of the fourth hour; but in the fift hour it is not to be used. The same Author elsewhere writes thus s 1.17, The Passover was not to be killed, but in the Court, where the other sacrifices were killed. And it was to be killed on the fourteenth day after noon, after the daily sacrifice.

And now, Reader, tell me what day the Evangelists call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The first day of unleavened bread: and whether it be any thing probable, that the Passover was ever transferred unto the fifteenth day? Much less is it probable, that Christ this year kept his Passover one day before the Passovers of the Jews.

For the Passover was not to be slain but in the Court, where the other sacrifices were slain, as we heard just now from Maimonides; and see the Rubric of bringing in the Lambs into the Court, and of slaying them t 1.18. And then tell me seriously, whither it be credible, that the Priests in the Temple, against the set decree of the Sanhedrin that year (as the opinion we contradict imports) would kill Christs one, only, single Lamb; when by that decree it ought not to be killed before to morrow? When Christ said to his Disciples, Ye know, that after two days is the Passover; and when he Commanded them, Go ye, and prepare for us the Passover, it is a wonder they did not reply, True in∣deed, Sir, it ought to be after two days, but it is put off this year to a day later, so that now it is after three days. It is impossible therefore that we should obey you now; for the Priests will not allow of killing before to morrow.

We have said enough, I suppose, in this matter. But while I am speaking of the day of the Passover, let me add a few words, although not to the business concerning which we have been treating; and they perhaps not unworthy of our consideration.

u 1.19 He that mourns washes himself, and eats his Passover in the Even. A Proselyte, which is made a Proselyte on the Eve of the Passover, the School of Shammai saith, Let him be bapti∣zed, and eat his Passover in the Even: the School of Hillel saith, He that separates himself from uncircumcision (that is, From Heathens and Heathenism) is, as if he separated himself from a sepulchre. The Gloss, And hath need of seven days purification. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There x 1.20 were Souldiers at Jerusalem, who baptized themselves, and eat their Passovers in the Even. A thing certainly to be noted, Proselytes, the same day made Proselytes, and eat∣ing the Passover; and that, as it seems, without Circumcision, but admitted only by baptism.

The care of the School of Hillel in this case, did not so much repulse a Proselyte from eating the Passover, who was made a Proselyte and baptized on the day of the Passover; as provided for the future, that such an one in following years should not obtrude him∣self to eat the Passover in uncleanness. For while he was in Heathenism, he contracted not uncleanness from the touch of a Sepulchre, but being made a Proselyte he contracted uncleanness by it. These are the words of the Gloss.

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

That we prepare, that thou mayest eat the Passover.

For the Passovers were prepared by the servants for their Masters. If y 1.21 any say to his fervant, Go and kill me the Passover, and he kills a Kid, let him eat of it: if he kill a Lamb, let him eat of it: if a Kid and a Lamb, let him eat of the former, &c.

VERS. XXVI.

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

And when they had sung an Hymn.

• 1. WHAT z difference is there between the first Passover and the second? (that is,* 1.22 The Passover of the first month, and of the second, Numb. IX.) In the first, every one is bound under that Law, Leaven shall not be seen; nor found among you. In the second, Leaven and unleavened bread may be with a man in his house. In the first, he is bound to an Hymn, when he eats the Passover. In the second, he is not bound to an Hymn, when he eats it. In both, he is bound to an Hymn while he makes, or kills. Both are to be eaten rost, and with unleavened bread, and bitter herbs, and both drive away the Sabbath. The Gemarists ask, Whence this is, that they are bound to an Hymn, while they eat the Pass∣over? R. Jochanan in the name of R. Simeon ben Josedek saith, The Scripture saith, You shall have a song, as in the night, when a Feast is kept (Esa. XXX. 29.) The night which is set apart for a Feast, is bound to an Hymn: The night which is not set apart for a Feast, is not bound to an Hymn. The Gloss writes thus, As ye are wont to sing in the night, when a Feast is kept. But there is no night, wherein they are obliged to a song, besides the night when the Passover is eaten.
• II. That Hymn is called by the Rabbins the Hallel; and was from the beginning of Psal. CXIII. to the end of Psal. CXVIII. which they cut in two parts, and a part of it they repeated in the very middle of the banquet, and they reserved a part to the end.

How far the former portion extended, is disputed between the Schools of Shammai, and Hillel. That of Shammai saith, Unto the end of Psal. CXIII. That of Hillel saith, Unto the end of Psalm CXIV. But these things must not stop us. The Hymn which Christ now sung with his Disciples after meat, was the latter part. In which, as the Ma∣sters of the Traditions observe, these five things are mentioned. a 1.23 The going out of Egypt. The cutting in two of the Red Sea. The delivery of the Law. The Resurrection of the dead, and the sorrows of the Messias. The going out of Egypt, as it is written, When Israel went out of Egypt. The cutting in two of the Red Sea, as it is written, The Sea saw it and fled. The Delivery of the Law, as it is written, The Mountains leaped like Rams. The Resurrection of the dead, as it is written, I will walk before the Lord in the Land of the living. And the sorrows of the Messias, as it is written, Not unto us Lord, Not unto us.

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

They went out to the Mount of Olives.

They were bound by the Traditional Canons to lodge within Jerusalem. b 1.24 On the first Passover every one is bound to lodge (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Also on the second Passover he is bound to lodg. The Gloss thus, He that keeps the Passover is bound to lodge in Jerusalem the first night. But it is disputed, whether it be the same night, wherein the Lamb is eaten: or the night first following the feast day. See the place: and let not the Lion of the Tribe of Judah be restrained in those cobwebs.

SECT. XXXVI. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Abba Father.

AS it is necessary to distinguish between the Hebrew and Chaldee Idiom in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abi, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abba. So you may, I had almost said, you must distinguish of their sense. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abi, signifies indeed a natural Father, but withal a civil Father also, an Elder, a Master, a Doctor, a Magistrate: But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abba, denotes only a natural Father, with which we comprehend also an adopting Father: yea, it denotes My Father.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.25 Let no man say to his neighbour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Father is nobler than thy Father. d 1.26 R. Chaija asked Rabh the son of his brother, when he came into the Land of Israel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Doth my Father live? And he answereth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And doth your Mother live? As if he should have said, You know your Mother is dead, so you may know your Father is dead. e 1.27 Solomon said, Observe ye 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what my Father saith? So in the Targum infinite times.

And we may observe in the Holy Scriptures, wheresoever mention is made of a natural Father, the Targumists use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abba: but when of a civil Father, they use another word.

• ...

• I. Of a natural Father.
  • Gen. XXII. 7, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And he said, Abi, my Father. The Targum reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And said, Abba, my Father.
  • Gen. XXVII. 34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bless me even me also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abi, O my Father. The Targum reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bless me also, Abba, my Father.
  • Gen. XLVIII. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Not so, Abi, my Father. Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Not so, Abba, my Father.
  • Iudg. XI. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abi, my Father, if thou hast opened thy mouth. Tar∣gum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abba, my Father, if thou hast opened thy mouth.
  • Esa. VIII. 4. The Targum reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Before the child shall know to cry, Abba, my Father, and my Mother. See also the Targum upon Ios. II. 13. and Iudg. XIV. 16. and elsewhere very frequently.
• II. Of a civil Father.
  • Gen. IV. 20, 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He was, Abi, the Father of such as dwell in Tents.
  • —He was, Abi, the Father of such as handle the Harp, &c. The Targum reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He was, Rabba, the Prince, or, the Master of them.
  • 1 Sam. X. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But who is, Abihem, their Father. Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who is their, Rab, Master, or, Prince.
  • 2 Kings II. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abi, Abi, my Father, my Father. The Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rabbi, Rabbi.
  • 2 Kings V. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they said, Abi, my Father. The Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they said, Mari, my Lord.
  • 2 Kings VI. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abi, my Father, shall I smite them? Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rabbi, shall, &c.

Hence appears the reason of those words of the Apostle, Rom. VIII. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ye have received the spirit of adoption, where∣by we cry Abba, Father. And Gal. IV. 6. Because ye are sons, God hath sent forth the Spi∣rit of his Son into your hearts, crying, Abba, Father. It was one thing to call God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Father, that is, Lord, King, Teacher, Governor, &c. and another to call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ab∣ba, my Father. The doctrine of adoption in the proper sense was altogether unknown to the Jewish Schools, (though they boasted that the people of Israel alone were adopted by God above all other Nations:) and yet they called God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Father, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Our Father, that is, our God, Lord and King, &c. But since ye are sons, saith the Apostle, ye cry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abba, O my Father, in the proper and truly paternal sense.

Thus Christ in this place, however under an unspeakable agony, and compassed about on all sides with anguishments, and with a very cloudy and darksome providence: yet he acknowledges, invokes, and finds God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Father, in a most sweet sense.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We cry Abba, Father. Did the Saints invoking God, and calling him Abba, add also Father? Did Christ also use the same addition of the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Father, and did he repeat the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Abba, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abi? Father seems rather here to be added by Mark, and there also by St. Paul, for explication of the word Abba: and this is so much the more probable also, because it is expressed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Father, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O Father, in the Vocative.

VERS. LI.

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

Having a linnin cloth cast about his naked body.

IT is well rendred by the Vulgar, Amictus Sindone, Cloathed in Sindon, or, fine lin∣nin: for to that the words have respect: not that he had some linnin loosly and by chance cast about him; but that the garment wherewith he always went clothed, was of Sindon, that is of linnin. Let us harken a little to the Talmudists.

f 1.28 The Rabbins deliver, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sindon (linnin) with fringes, what of them? The School of Shammai absolves; The School of Hillel binds. And the wise Men determine according to the School of Hillel. R. Eliezer ben R. Zadoc saith, Whosoever wears Hyacinth (purple) in Jerusalem, is among those who make men admire. By Hyacinthinum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 purple, they under∣stand those fringes that were to put them in mind of the Law, Numb. XV. And by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sindon, linnin, is understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Cloak, or that garment which as it serves for cloathing the body, so it is doubly serviceable to Religion. For, 1. To this garment were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The fringes fastned, concerning which mention is made Numb. XV. 38. 2. With this garment they commonly covered their heads when they prayed. Hence that in the Gemarists in the place quoted. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Talith, or, the Cloak, whereby the boy covereth his head, and a great part of himself, if any one of elder years, goes

forth cloathed with it in a more immodest manner, he is bound to wear fringes. And else∣where, g 1.29 The Priests who vail themselves, when they go up into the pulpit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a cloak which is not their own, &c.

But now it was customary to wear this cloak, in the Summer especially, and in Jeru∣salem for the most part, made of Sindon, or of linnin. And the question between the Schools of Shammai, and Hillel arose hence, that when the fringes were▪ woolen, and the cloak linnin, how would the suspicion of wearing things of different sorts be avoided? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Zeira loosed his Sindon. The Gloss is, He loosed his fringes from his Sindon (that is, from his Talith which was of Sindon, linnin) because it was of linnin, &c. h 1.30 The Angel found Rabh Ketina 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cloathed in Sindon; and said to him, O Ketina, Ketina, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sindon in the Summer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And a short cloak in the Winter.

You see that word which is spoke by the Evangelist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 About his naked body, carries an emphasis: for it was most usual to be cloathed with Sindon for an outer gar∣ment. What therefore must we say of this young man? I suspect in the first place, that he was not a Disciple of Jesus, but that he now followed, as some curious looker on to see what this multitude would at last produce. And to such a suspicion they certainly do consent, who think him to have been rouzed from his bed, and hastily followed the rout with nothing but his shirt on, without any other cloaths. I suppose, secondly, St. Mark in the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 having a Sindon cast about him, spake ac∣cording to the known and vulgar dialect of the Nation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Clo∣thed with a Sindon. For none shall ever perswade me, that he would use an Idiom any thing uncouth, or strange to the Nation; and that when he used the very same phrase in Greek, with that Jewish one, he intended not to propound the very same sense. But now, you clearly see, they themselves being our Teachers, what is the meaning of being clothed with a Sindon, with them; namely, to have a Talith or cloak made of linnin; that garment to which the fringes hung. I suppose, in the last place, that this young man, out of Religion, or superstition rather, more than ordinary, had put on his Sin∣don and nothing but that upon his naked body, neglecting his inner garment (commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaluk,) and indeed neglecting his body. For there were some amongst the Jews that did so macerate their bodies, and afflict them with hunger and cold even above the severe rule of other Sects.

Josephus in his own life, writes thus:

I was sixteen years old, and I resolved to make trial of the institution of the three Sects among us, the Pharisees, the Sadducees and the Essenes: for I judged I should be able very well to choose the best of them, if I thorowly learned them all. Afflicting therefore and much tormenting my self, I tried them all. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But judg∣ing with my self, that it was not enough to have tried these Sects, and hearing of one Banus, that lived in the Wilderness, that he used a garment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 made of leaves, or the bark of trees, and no food but what grew of its own accord, and often by day and by night washing himself in cold water, I became a Follower of him, and for three years abode with him.

And in that place in the Talmudists, which we but now produced, at that very story of Rabh Ketina, wearing a Sindon in the Winter for his Talith, we have these words; The Religious in elder times, when they had wove three wings (of the Talith) they joyned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Purple, whereof the Fringes were made. But otherwise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They are Religious who impose upon themselves things heavier than ordinary. And immedi∣ately follows the story of the Angel and Ketina, who did so. There were some who heaped up upon themselves burthens and yokes of Religion above the common rule; and that this is to be understood by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such as laid upon themselves heavier things than ordinary, both the practice of some Jews perswade, and the word it self speaks it, being used by the Gemarists in the same sense elsewhere.

Such we suppose was this young man (as Josephus was, when a young man, of whom before) who, when others armed themselves against the cold with a double garment, namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An inner garment, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Talith, or Cloak, he clothed himself with a single gar∣ment, and that of Sindon, or linnin, and under the shew of some more austere Religi∣on; neglecting the ordinary custom, and care of himself.

The thing taken in the sense which we propound, speaks the furious madness of this most wicked rout so much the more, in as much as they spared not a man, and he a young man, bearing most evident marks of a more severe Religion.

VERS. LVI.

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

Their witness agreed not together.

THE Traditional Canons in these cases divide testimonies into three parts.

• I. There was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A vain testimony: which being heard, there is no more enquiry made from that witness, there is no more use made of him, but he is set aside, as speaking nothing to the business.
• II. There was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A standing testimony, (for let me so turn it here) which although it proved not the matter without doubt, yet it was not rejected by the Judges, but admitted to examination by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Citation, that is, others being admitted to try to disprove it, if they could.
• III. There was the Testimony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the words of them that agreed, or, fitted together. (this also was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A standing evidence) when the words of two witnesses agreed, and were to the same purpose. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An even evidence. Of these see the Tract Sanhedrin i 1.31. Where also discourse is had concerning exact search and examination of the Witnesses by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Inquisition, and Scrutiny and Citation: by which curious disquisition, if they had examined the witnesses that babbled, and barked against Christ, Oh! the unspeakable and infinite innocence of the most Blessed Jesus, which envy and madness it self, never so much sworn together against his life, could have fastned any crime upon!

It is said vers. 55. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They sought for witness against Christ. This is neither equal, O Fathers of the Sanhedrin, nor agreeable to your rule. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.32 In judgments about the life of any man, they be∣gin first to transact about quitting the party, who is tryed, and they begin not with those things which make for his condemnation. Whether the Sanhedrin now followed that Canon in their scrutiny about Christs case, let them look to it: by their whole process it sufficient∣ly appears, whither their disquisition tended. And let it be granted, that they pretended some colour of justice and mercy, and permitted that any who would might come forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and testifie something in his behalf; Where was any such now to be found? When all his Disciples turned their backs upon him, and the Fathers of the Traditions had provided, that whosoever should confess him to be Christ should be struck with the thunder of their excommunication, Joh. IX. 22.

Notes

• a 1.1

  Pliny, lib. 13. cap. 1.
• b 1.2

  Idem, lib. 12. cap. 21.
• c 1.3

  Bab. Gittin, fol. 69. 1.
• d 1.4

  Bab. Chetubh. fol. 17. 2.
• e 1.5

  Hieros. Berac. fol. 11. 2.
• f 1.6

  Lib. XII. c. 1••
• g 1.7

  Cap. 20.
• h 1.8

  Bab. Chetub. fol. 66. 2.
• i 1.9

  Bab. Schabb. fol. 63. 1.
• l 1.10

  Hieros. in Maasar Sheni, fol. 56. 3. & Maimon. in Kiddush. Ho∣desh, cap 4.
• m 1.11

  Hieros. Pisa∣chin, fol. 33. 1.
• n 1.12

  Pisachin, cap 7. hal. 4.
• o 1.13

  Hieros. Sotah, fol. 16. 3.
• p 1.14

  Pisach. cap. 2 hal. 1.
• q 1.15

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 2.
• r 1.16

  Ibid. cap. 1.
• s 1.17

  In Corban Pi∣sach. cap. 1.
• t 1.18

  Pisach. cap. 5 hal. 5, 6.
• u 1.19

  Pisach. cap. 8.
• x 1.20

  Hieros. Pisach. fol. 36. 2.
• y 1.21

  Pisachin, cap. ••. hal. 2.
• * 1.22

  x Pisach. cap. 9. hal. 3.
• a 1.23

  Pisachin, fol. 118. 1.
• b 1.24

  Pisach. fol. 95 2.
• c 1.25

  Bab. Sanhedr. fol. 37. 1.
• d 1.26

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.27

  Bathr. fol. 10. 2
• f 1.28

  Menachoth, fol. 40. 1.
• g 1.29

  Piske Tosa∣photh in Mena∣choth numer. 150.
• h 1.30

  Ibid. fol. 41. 1.
• i 1.31

  Cap. 5. hal. 3, 4
• l 1.32

  Sanhedr. c. 4.