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. I.

VERS. I.

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

The beginning of the Gospel.

THE Preaching and Baptism of John was the very gate, and entrance into the state and dispensation of the Gospel. For

• I. He opened the door of a new Church by a new Sacrament of admission into the Church.
• II. Poynting as it were with the finger at the Messias that was coming, he shewed the beginning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. of the world to come.
• III. In that manner, as the Jews by Baptism admitted Gentile Proselytes, into the Jewish Church; he admits both Jews and Gentiles into the Gospel Church.
• IV. For the doctrine of justification by works, which the Schools of the Scribes had defiled all Religion with, he brings in a new (and yet not a new) and truly saving doctrin of Faith and Repentance.

VERS. II.

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

As it is written in the Prophets.

HERE a doubt is made of the true reading: namely, whether it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the Prophets, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In Esaias the Prophet. These particulars make for the former.

• I. When two places are cited out of two Prophets, it is far more congruously said, As it is witten in the Prophets, than, As it is written in Esaias, but especially, when the place first alledged is not in Esaias, but in another Prophet.
• II. It was very customary among the Jews (to whose custom in this matter it is very probable the Apostles conformed themselves in their Sermons) to hear many testimonies cited out of many Prophets under this form of speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As it is written in the Prophets. If one only were cited, if two, if more, this was the most common manner of citing them, As it is written in the Prophets. But it is without all example, when two testimonies are taken out of two Prophets, to name only the last, which is done here, if it were to be read, As it written in Esaias the Prophet.
• III. It is clear enough from the scope of the Evangelist, that he propounded to him∣self to cite those two places, both out of Malachi; and out of Esaias. For he doth two things most evidently. 1. He mentions the Preaching of the Baptist, for the illustra∣ting of which he produceth the same text, which both Matthew and Luke do, out of Esaias. 2. He saith that that preaching was The beginning of the Gospel; to prove which he very aptly cites Malachi, of sending a Messenger, and of preparing the way of the Lord.

But what shall we answer to Antiquity, and to so many, and so great men reading, As it is written in Esaias the Prophet. I wonder, saith the very learned Grotius, that any doubt is made of the truth of this writing, when beside the Authority of copies, and Ire∣neus so citing it, there is a manifest agreement of the ancient Interpreters, the Syriac, the Latine, the Arabic. True indeed, nor can it be denyed that very many of the Antients so read, but the Antients read also, As it is written in the Prophets. One Arabic copy hath, In Esaiah the Prophet: but another hath, In the Prophets. Ireneus once reads, In Esaiah: but reads twice, In the Prophets. a 1.1 And, so we find it written, saith the famous Beza, (who yet follows the other reading,) in all our ancient copies, except two, and that my very ancient one, in which we read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In Esaias the Prophet.

The whole knot of the question lies in the cause of changing the reading; Why, As it is written in Esaias the Prophet, should be changed into, As it is written in the Pro∣phets; the cause is manifest, saith that very learned man, namely, because a double testimony is taken out of two Prophets. But there could be no cause, saith he, of chang∣ing of them. For if Mark in his own Manuscipt, wrote, As it is written in the Prophets, by what way could this reading at last creep in, As it is written in Esaias, when two Prophets are manifestly cited?

Reader, will you give leave to an innoncent and modest guess. I am apt to sus∣pect, that, in the Copies of the Jewish Christians, it was read, In Esaiah the Prophet; but in those of the Gentile Christians, In the Prophets: and that the change among the Jews arose from hence, that St. Mark seems to go contrary to a most received Canon and Custom of the Jews. b 1.2 He that reads the Prophets in the Synagouges 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let him not skip from one Prophet to another. But in the lesser Prophets, he may skip: with this provision only that he skip not backward: that is, not from the latter to the former.

But you see, how Mark skips here (from whom far be it, to be subject to such foolish Canons) from a Prophet of one rank, namely, from a Prophet who was one of the twelve, to a Prophet of another rank: and you see also, how he skips backward from Malachi to Esaiah. This perhaps was not so pleasing to the Christian-Jews, too much Judaizing yet, nor could they well bear, that this allegation should be read in their Churches, so differently from the common use. Hence, In Esaiah the Prophet, was inserted for, In the Prophets. And that they did so much the more boldly, because those words which are cited out of Malachi are not exactly agreeable either to the He∣brew Original, or the Greek Version: and those that are cited from Esaiah, are cited also by Matthew and Luke; and the sense of them which are cited from Malachi may also be fetched from the place alledged out of Esaiah.

VERS. VI.

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

Cloathed with Camels hair.

IN the Talmudists it would be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Camels Wool. c 1.3 He hath not a gar∣ment besides a Woolen one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to add wool (or hair) of Camels, and wool of Hares. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.4 Wool of Sheep, and Wool of Camels which they mix, &c. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he make a gar∣ment of Camels hair, and weave in i•• but one thred of Linnen, it is forbidden, as things of different kinds.

There is one that thinks, that those garments of Adam, concerning which it is said, that God made for them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coats of Skins, were of Camels hair. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Law of R. Meir, They found written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Garments of light.e 1.5 R. Isaac saith, that they were like those thin linnen garments, which come from Betshan. R. Samuel bar Nachman saith, they were of the wool (or hair) of Camels, and the wool of Hares.

We cannot pass that by without observation that it is said; That in the Law of R. Meir they found written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Garments of light, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Garments of Skins. The like to which is that, f 1.6 In the Law of R. Meir they found it written instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold it was very good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And behold death is a good thing. Where by the Law of R. Meir, seems to be understood some volum of the Law, in the margin of which, or in some papers put in, that Rabbin had writ his critical toyes, and his foolish pieces of wit upon the Law, or some such trifling commentary of his own upon it.

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

Eating Locusts.

They who had not nobler provision, hunted after Locusts for food. g 1.7 The Gemarists seign, that there are eight hundred kinds of them, namely of such as are clean. That Lexicographer certainly would be very acute, who could describe all these kinds par∣ticularly by their names.

The Rabbins deliver, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.8 He that hunts Locusts, Wasps (a kind of Locusts) Hornets, and Flies on the Sabbath, is guilty. The Gloss there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are a kind of clean locusts, and are eaten. And the Gemara a little after, He that hunts Locusts in the time of the dew (on the Sabbath) is not guilty. The Gloss there writes thus, The Locusts in the time of the dew are purblind; so that if you hunt them at that time, they stop their pace. The Gemara goes on, Eliezer ben Mahbai saith, If they go in Flocks he is not guilty. The Gloss writes, If they flock together in troops, and be as it were ready to be taken, he is not guilty, who hunts them even in the time of heat.

VERS. XIII.

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

And was with the Wild Beasts.

HE was among the wild beasts, but was not touched by them. So Adam first before his fall.

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

And Angels ministred to him.

Forty days he was tempted by Satan invisibly, and Angels ministred to him visibly. Satan at last put on the appearance of an Angle of light, and pretending to wait on him, as the rest also did, hid his hook of temptation the more artificially.

VERS. XXIV.

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

Art thou come to destroy us?

US? Whom? The Devils? or those Galileans in the Synagouge? See what the Masters say. i 1.9 In that Generation in which the Son of David shall come, saith Rabban Gamaliel, Galilea shall be laid wast, and the Galileans shall wander from City to City, and shall not obtain mercy. If such a report obtained in the Nation, the Devil thence got a very fit occasion in this possessed man, of affrighting the Galileans from receiving Christ, because they were to expect nothing from his coming, but devastation.

VERS. XXXVIII.

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

Towns.

WHAT this word means may be excellently well discovered by searching into the distinction between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cities, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Villages, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Towns in the Evangelists do answer.

• ...

  I. I render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cities, But by what word, you will say, will you render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Towns. l 1.10 A man cannot compel his wife to follow him to dwell. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Town to City, nor from City to Town. The proper En∣glish of which take from what follows. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is plain why he cannot

• ...

  force her from City to Town, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because in a City any thing is to be found, or to be had; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But in a Town any thing is not to be had. The Gloss writes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kerac is greater than Ir (that is, A City than a Town) And there is a place of broad streets, where all neighbouring Inhabitants meet at a Market, and there any thing is to be had. So the same Gloss elsewhere, m 1.11 Kerac is a place of broad streets, where men met together from many places, &c.

  The Gemarists go on: R. Josi bar Chaninah saith, Whence is it, that dwelling in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Keracin (cities) is more inconvenient? For it is said, And they blessed all the people who offered themselves willingly to dwell at Jerusalem. (Neh. XI.) Note by the way, that Jerusalem was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kerac. The Gloss there is, Dwelling in Keracin is worse, because all dwell there, and the houses are streightned, and joyn one to another, so that there is not free air. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In a Town are gardens and paradices by the houses, and the air is more wholesome.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Keracim therefore were 1. Cities girt with walls. Hence is that distinction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that there were some Keracin which were girt with walls from the days of Joshuah, and some walled afterwards. 2. Trading and Mart Cities, and that were greater and nobler than the rest.

• II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore were Villages, or Country Towns, in which no Synagogue was. Hence is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 n 1.12 A Kerac (a City) in which are not ten men to make a Synagogue, is to be reckoned for a Village. And o 1.13 where some of a Vil∣lage are bound to read the book of Esther in the Feast of Purim: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is indulged to them to do it on a Synagogue day: that is, when they had not a Syna∣gogue among them, but must resort to some neighbour Town, where a Synagogue was, it was permitted them to go thither on some week day, appointed for meeting to∣gether in the Synagogue; and that they might not take the trouble of a journey on another day, however that day was appoynted by Law for that Lession.
• ...

  III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which word is commonly rendred Urbs or Civitas; A City, and denoted generally fortified Cities and Towns also not fortified, where Synagogues were, and Villages where they were not. Hence is that distinction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That was a great City where there was a Synagogue: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A small City, where there was not.

  By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore here are to be understood Towns, where there were Syna∣gogues, which nevertheless were not either fortified, or Towns of trade: among us English called Church-Towns.

Notes

• a 1.1

  Lib. 3. cap. 11. & 18.
• b 1.2

  Megil. f. 24. 1.
• c 1.3

  Menacoth, fol. 39. 2.
• d 1.4

  Orach Cha∣jim, lib. 2. 309.
• e 1.5

  Berish. Rab. §. 20.
• f 1.6

  Ibid. §. 9.
• g 1.7

  Hieros. Taa∣nith, fol. 69. 2.
• h 1.8

  Bab. Schabb. fol. 106. 2.
• i 1.9

  Massecheth, Derech ar••t•• Zu••a, cap. 6.
• l 1.10

  Bab. Che••••••. fol. 110.
• m 1.11

  Ioma, fol. 12.
• n 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Megil. cap. 1.
• o 1.13

  Megil. cap. 1.