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.

HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDIC EXERCITATIONS upon the Gospel of St. MARK.

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.

CHAP. II.

VERS. IV.

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

They uncovered the roof, &c.

HERE I recollect that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The way of the roof. a 1.14 When Rabh Honna was dead, his Bier could not be carried out through the door, the door being too straite, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore they thought good to draw it out and let it down through the roof, or (through the way of the roof.) But Rabh Chasda said to them, Behold, we have learned from him, That it redounds to the honour of a wise man to be carried out by the door.

It b 1.15 is written, And they shall eat within thy gaies (Deut. XXVI. 12.) that is, when the entrance into the house is by the gate. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To except the way through the roof. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.16 Does he enter into the house, using the way through the gate? or using the way through the roof? The place treats of an House, in the lower part of which the Owner dwels, but the upper part, that which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is let out to another. It is asked, What way he must enter, who dwells in an upper room, whe∣ther by the door, and the lower parts, where the Owner dwels? Or whether he must climb up to the roof 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the way to the roof: that is, as the Gloss hath it, That he ascend without the house by a ladder set against it, for entrance into the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Upper Room, and so go into the Upper Room.

By ladders set up or perhaps fastned there before, they first draw up this Parylitic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the Roof, Luke V. 19. Then seeing there was a door in every roof, through which they went up from the lower parts of the house into the roof, and this being too narrow to let down the bed and the sick man in it, they widen that space by pulling off the tiles that lay about it.

Well: having made a hole through the roof, the Paralitic is let down 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Into the Upper Chamber. There Christ sits, and the Pharisees, and the Doctors of the Law with him, and not in the lower parts of the house. For it was customary for them, when they discoursed of the Law or Religion, to go up into the Upper Chamber.

d 1.17 These are the Traditions, which they taught 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Upper Chamber of Hanani∣ah, ben Hezekiah, ben Garon. e 1.18 The Elders went up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into an Upper Chamber in Je∣richo. They went up also into an Upper Chamber in Jabneh. Rab. Jochanan and his Dis∣ciples went up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to an Upper Chamber, and read and expounded. Compare Mark XIV. 15. Act. I. 13. and XX. 8.

VERS. VII.

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

Who can forgive sins?

A Certain f 1.19 Heretic said to Rabh Idith, It is written, And he said unto Moses, Come up unto the Lord (Exod. XXIV. 1.) It should rather have been said, Come up to me. He answereth, This is Mitatron, whose name is like the name of his Lord, as it is written, My Name is in him, (Exod. XXIII. 21.) If it be so, then said the other, he is to be wor∣shipped. To whom Idith replyed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Properly: Do not embitter, or, provoke him; but they illy and perversly read, Do not change for him, do not ex∣change me for him. If that be the sense, said the other, What is the meaning of that, He will not forgive your sins? He answered, true indeed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For we received him not so much as for a messenger. The Gloss is, He will not forgive your sins, that is, He cannot pardon your sins, and then what advantage is there from him? For he had not the power of pardoning our sins; we therefore rejected him, &c. Ye rejected him indeed, in whom was the name of Jehovah: but alas! how much to your own mischief!

VERS. IX.

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

Which is easier to say, &c.

HE that observes the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is easie, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is hard, in the Jewish Schools (and the School men were now with Christ) cannot think it im∣proper, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be of the same import with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which word de∣notes the thing, or the sense plain, smooth and without scruple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is hard, de∣notes the contrary. As if our Saviour had said, were not the sense plainer, and more suited to the present business, to have said, Arise and take up thy bed, than to say, Thy sins are forgiven thee? But I say thus, That ye may know that the Son of man hath power, &c. He does not speak of the easiness of the pronunciation of the words, but of the easiness of the sense. And I should thus render the words, It is easier to say to the Paralytic, Thy sins are forgiven thee, than to say, &c. Whether to say, as it is vulgarly rendred, hath a sense not to be disapproved of; but, Then to say, hath a sense more emphatical. Is not the sense easier, as to the present business, to say, Thy sins are forgiven, than to say, Rise up and walk▪

VERS. XII.

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

He went out before them all.

IT is very well rendred, Before them all: and it might truly be rendred Against them all, according to another signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, when the multitude was so crowded, that there was no way of going out through it, he being not only made whole, but strong and lusty, pressed through the press of the multitude, and stoutly made his way with his bed upon his shoulders.

VERS. XVI.

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

And Sinners.

WHO were they? g 1.20 Di••ers, Usurers, Plunderers, Publicans, Shepherds of les∣ser Cattle, those that sell the fruit of the seventh year, those that make gain of birds with their fists, &c.

VERS. XXVI.

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

In the days of Abiathar the High Priest.

IT is well enough known, what is here said in defence of the purity of the text: namely, that Ahimelech the father was called Abiathar, and Abiathar the Son was called also Ahimelech. But I suppose, that something more was propounded by our Sa∣viour in these words. For it was common to the Jews, under Abiathar, to understand the Urim and Thummim. Nor without good reason, when it appears, that under the Father and the Son, both of that name, the mention of enquiring by Urim and Thum∣mim is more frequent, than it is ever any where else; and after Abiathar the Son, there is scarcely mention of it at all. Christ therefore very properly adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the days of Abiathar the High Priest, therein speaking according to a very received opi∣nion in the Nation: as though he had said, David eat the Shew-bred given him by the High Priest, who had the Oracle by Urim and Thummim present with him, and who acted by the Divine direction.

h 1.21 Ahitopel, that is, A Councellour, Benaiah, the Son of Jehoiadah, that is the Sanhe∣drin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abiathar, that is, Urim and Thummim.

CHAP. III.

VERS. IV.

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

But they held their peace.

THIS reminds me of the like carriage of the Sanhedrin, in judging a Servant of King Janneus, a murtherer, when Janneus himself was present in the a 1.22 Sanhedrin. It was found sufficiently that he was guilty, but for fear they dared not to utter their opinion, when Simeon ben Sheta, President of the Sanhedrin required it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He looked on his right hand, and they fixed their eyes upon the earth, on his left hand, and they fixed their eyes upon the earth, &c.

VERS. XVII.

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

Boanerges.

• ...

  I. SEE what Beza saith here. To which our very learned Hugh Broughton, a man very well exercised in these studies, replies. The Jews to this very day pronounce Ceva by oa, as Noabhyim for Nebhyim. So Boanerges. When Theodore Beza will have it written Benerges, the very Jews themselves will defend our Gospel.

  Certainly it is somewhat hard, and bold to accuse the Scripture of St. Mark, as cor∣rupt, for this manner of pronunciation, when among the Jews, the pronouncing of some letters, vowels, words, was so different and indifferent, that they pronounced one way in Galilee, another way in Samaria, and another way in Judea. And I remember, saith the famous Ludouicus de Dieu, b 1.23 that I heard the excellent Expenius say, that he had it from the mouth of a very learned Maronite, that it could not be taught by any Grammatical rules, and hardly by word of mouth, what sound Scheva hath among the Syrians.

  That Castel of noted fame, which is called Masada in Josephus, Pliny, Solinus, and others (in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in Strabo is▪ Moasada, very agreeable to this our sound. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.24 Some scorched rocks about Moasada. Where without all controversie, he speaks of Masada.

• ...

  II. There is is a controversie also about the word Erges. It is obscure in what man∣ner it is applyed to Thunder. But give me your judgment, courteous Reader, what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in this story. d 1.25 The Father of Samuel sat in the Synagogue of Shaph, and Jathib, in Nehardea. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The divine Glory came, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He heard the voice of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and went not out: the Angels came, and he was affrighted.

  Of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rigsha the Glossers say nothing. And we do not confidently ren∣der it Thunder, nor yet do we well know how to render it better: if so be it doth not

• ...

  denote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sound as of a mighty rushing wind, Act. II. 2. But let the Reader judg.

• III. As obscure is the reason of the name, imposed upon these two Disciples, as the derivation of the word. We have only this certain in this business, that we never find them called by this name elsewhere. Christ called Simon Peter, and likewise others called him Peter, and he calls himself so. But you never find James called Boanerges, or John so called, either by themselves or by others. We must trust conjecture for the rest.
• ...

  IV. It is well enough known, what the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bath Kol, the daughter of thun∣der, means among the Jews. Our Saviour using another word, seems to respect another Etymology of the name. But it is demanded, what that is. He calls Simon Peter with respect had to the work he was to ply, in building the Church of the Gentiles upon a rock. For he first opened the door to let in the Gospel among the Gentiles. Whether were James and John called Sons of thunder with respect had to their stout discoursing against the Jews, we neither dare to say, nor can we deny it. James did this, as it seems, to the loss of his life, Act. XII.

  But what if allusion be here made to the two Registers, or Scribes of the Sanhedrin? whereof one sat on the right hand, and the other on the left; one wrote the Votes of those that quitted, the other the Votes of those that condemned. e 1.26 Or to the Presi∣dent himself, and the Vice-President? Whose definitive sentence, summing up the Votes of the whole Sanhedrin, was like thunder and lightning to the condemned persons, and seemed to all like the Oracles given from Sinai out of lightning and thunder.

• V. But whatsoever that was in the mind of our Saviour, that moved him to imprint this name upon them, when these two Brethren, above all the other Disciples, would have fire fall from Heaven upon that Town of the Samaritans, which refused to give Christ entertainment, Luke, IX. 54. they seem to act according to the sense of this surname. And when the Mother of these desired a place for one of them on Christs right hand, and for the other on his left, she took the confidence of such a request probably from this, that Christ had set so honourable a name upon them above the other Disciples. And when John himself calls himself The Elder 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he was sufficiently known to those to whom he writ, under that bare title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Elder; I can∣not but suspect, this distinguishing Character arose hence. All the Apostles indeed were Elders, which Peter saith of himself, 1 Pet. V. 1. but I ask, whether any of the twelve, besides this our Apostle, (his Brother James being now dead) could be known to those that were absent under this title The Elder, by a proper, not additional name, as he is in his two latter Epistles.

VERS. XXI.

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

He is beside himself.

IN the Talmudists it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His judgment is gone, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His under∣standing is ceased. f 1.27 If any becomes mute, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and yet is of a sound mind, and they say to him, shall we write a bill of Divorce for thy wife? and he nods with his head, and they try him thrice, &c. And it is necessary, that they make trial of him more exactly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lest perhaps he might be deprived of his senses. This is to be under∣stood of a dumb person, made so by some Paralytical or Apoplectical stroke, which sometimes wounds the understanding.

The g 1.28 Rabbins deliver: If any one is sick, and in the mean time any of his friends die, they do not make it known to him, that such a one is dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lest his un∣derstanding be disturbed. One h 1.29 thus lamented R. Simeon ben Lachish; Where art thou, O Bar Lachish? Where art thou, O bar Lachish? And so cryed out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Until his understanding perished. For so the Gloss renders it.

How fitly this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expresseth these Phrases, is readily observed by him, who understandeth both Languages. And a Jew reading these words in Mark, would pre∣sently have recourse to the sense of those phrases in his nation; which do not always sig∣nifie madness, or being bereft of ones wits, in the proper sense, but sometimes and very frequently some discomposure of the understanding for the present, from some too vehe∣ment passion. So say Christs friends, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His knowledg is snatched away. He hath forgotten himself, and his own health, he is so vehement and hot in discharging his office, and in preaching, that he is transported beyond himself, and his understan∣ding is disturbed, that he neither takes care of his necessary food, nor of his sleep. Those his friends indeed have need of an Apology, that they had no sounder, nor holier, nor wiser conceit of him: but it is scarcely credible, that they thought him to be fal∣len into plain and absolute madness, and pure distraction. For he had conversed among

the multitudes before, at all times, in all places, and yet his friends do not say this of him. But now he was retired to his own house at Capernaum, were he might justly ex∣spect rest and repose; yet the multitudes rush upon him there, so that he could not enjoy his table and his bed at his own home. Therefore his friends and kinsfolk of Nazareth (among whom was his Mother, vers. 31.) hearing this, unanimously run to him, to get him away from the multitude, for they said among themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is too much tran∣sported beyond himself, and is forgetful of himself.

CHAP. IV.

VERS. I.

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

He began to teach.

THAT is, he taught, by a Phrase very usual to these holy writers, because very usual to the Nation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.30 Rabh Canah began to be tedious in his oration; that is, He was tedious 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.31 That Scholar began to weep, that is, He wept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.32 The Ox began to low, that is, He low∣ed. When the Tyrants letter was brought to the Rabbins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they began to weep, d 1.33 that is, They wept.

This our Evangelist useth also another word, and that numberless times almost: the others also use it, but not so frequently: namely, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, presently; which answereth to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Out of hand, most common among the Talmudists. We meet with it in this our Evangelist seven or eight times in the first Chapter, and else∣where very frequently: and that not seldom according to the custom of the Idiom, more than out of any necessity of the thing signified.

VERS. IV.

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

And some fell.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.34 According to what falls. The Gloss there, According to the measure which one sows. And there the Gemarists speak of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seed falling out of the hand: that is, that is cast out of the hand of the sower: and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seed falling from the Oxen: that is, that which is scattered and sown by the sowing Oxen. For, as the Gloss speaks, sometimes they sow with the hand, and sometimes they put the seed into a cart full of holes, and drive the Oxen upon the plowed earth, and the seed falls through the holes.

VERS. V.

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

Because it had not depth of earth.

FOR it was rocky, whose turf nevertheless was thick enough, and very fruitful. But this ground which the parable supposeth, wanted that thickness. f 1.35 You have not a more fruitful land among all lands, than the land of Egypt: nor a more fruitful Country in Egypt, than Zoan. And yet Hebron, which was rocky, exceeded it sevenfold. Note that, It was rocky, and yet so fruitful.

VERS. VII.

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

Upon thorns.

THE Parable supposeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A field not freed from thorns. g 1.36

VERS. XI.

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

To them that are without.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those without in Jewish speech were the Gentiles; a phrase taken hence, that they called all Lands and Countries, besides their own 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Without the land. Would you have an exact instance of this distinction. h 1.37 A tree, half of which grows with∣in the land of Israel, and half without the land, the fruits of it which are to be tithed, and the common fruits are confounded. They are the words of Rabba. But Rabban Simeon Ben Gamaliel saith, That part which grows within the place, that is bound to tithing (that is, within the land of Israel) is to be tithed: that which grows in the place free from tithing (that is, without the land) is free. The Gloss is, For if the roots of the tree are without the land, it is free, although the tree it self extends it self sixteen cubits within the land.

Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Books 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that are without, are Heathen Books. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Extraneous books of Greek wisdom. i 1.38

This is the common signification of the phrase. And certainly it foretels dreadful things, when our blessed Saviour stigmatizeth the Jewish Nation with that very name, that they were wont to call the Heathens by.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those without, occurs also in the Talmudists, when it signifies the Jews themselves, that is some of the Jewish Nation. l 1.39 Here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Karaites, who rejected Traditions; there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those without, are opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The wise Men. He that puts his Phylacteries on his forehead, or in the Palm of his hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold! he follows the custom of the Karaites. And he that overlays one of them with gold, and puts it upon his garment, which is at his hand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be∣hold! he follows the custom of those that are without. Where the Gloss, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are men, who follow their own will, and not the judgment of the wise Men. They are supposed to wear Phylacteries, and to be Jews; but when they do according to their pleasure, and de∣spise the rules of the wise Men, they are esteemed as Those that are without, or Heathens. So was the whole Jewish Nation according to Christs censure, which despised the Evange∣lical Wisdom.

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

All things are done in Parables.

• ...

  I. How much is the Jewish Nation deceived concerning the times of the Messias? They think his forerunner Elias will explain all difficulties, resolve scruples, and will render all things plain; so that when the Messias shall come after him, there shall be no∣thing obscure or dark in the Law and in Religion. Hence these expressions and the like to them. m 1.40 One found a bill of contracts in his keeping, and knew not what it meant. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let it be laid up till Elias shall come. And more in the same Tract concerning things found, when it is not known to whom they are to be restored, Let them be laid up till Elias come. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 n 1.41 That passage Ezek. XLV. 18, 19. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A burnt offering is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A sacrifice for sin, Elias will unfold. Infi∣nite examples of that sort occur.

  But alas! thou art deceived, O Jew! all things are made clear which make to eter∣nal Saluation, Elias and Messias, John and Christ preaching the Gospel, when they came; but they are obscure to you, both by reason of your voluntary blindness, who have shut your eyes and your mind against the saving Doctrine of the Gospel; and from the just judgment of the Messias, who justly preached in clouds and in covered expressions to them, who would not see the Sun, and the open light.

• II. How those words have wracked Interpreters, Is a Candle put under a bushel? &c. And, There is nothing hidden, &c. You see also without a Candle. A very easie sense of them is gathered from the context. When Christ speaks in Parables, A light is put under a b••shel. But the light, saith he, is not come for this end, that it should be so hidden; nor indeed were it sit so to hide it, but that the Divine Justice would have it so, that they who will not see the light, should not enjoy the light. But There is nothing hid which shall not be made manifest by the brightness of the Doctrine of the Gospel, so there be Eyes, that do not refuse the light, nor voluntarily become purblind. Therefore take you heed how you hear, lest ye be like them, and Divine Justice meet to you by the same measure, as is measured to them, namely, that they shall never hear, because they will not hear.

CHAP. V.

VERS. I.

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

Into the Country of the Gadarens.

SO also Luke. But Matthew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Into the Country of the Gerge∣sens. And which ought not to be passed over without observation, Mark and Luke, who call it the Country of the Gadarens, make mention only of one possessed person, but Matthew, who calls it the Country of the Gergesens, speaks of two. We know what is here said by Commentators to reconcile the Evangelists. We fetch their reconcili∣ation from the very distinction of the words, which the Evangelists use, and that from those conclusions.

• I. We say, the Region of the Gergasens was of broader extent and signification, than the Region of the Gadarens was, and that the Region of the Gadarens was included within it. For whether it were called so, from the old Gergasite family of the Canaanites, or from the muddy and clayey nature of the soil, which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gergishta, by the Jews, which we rather believe; it was of wider extension than the Country of the Gadarens; which denoted only one City, and the smaller Country about it, and that be∣longed to Gadara. But this Country comprehended within it the Country of Gadara, of Hippo, and of Magdala, if not others also.
• II. We say, Gadara was a City of Heathens (hence it is less marvail, if there were Swine among them.) Which we prove also elsewhere, when we treat of the Region of Decapolis.
• III. We say, there were two possessed persons, according to Matthew, one a Gadaren, another coming from some other place than the Country of Gadara, namely, from some place in the Country of the Gergasens.
• IV. We believe, that that Gadarene was a Heathen; and that Mark and Luke mention∣ed only him on set purpose, that so they might make the story the more famous. Any one skilled in the Chorography of the land of Israel, might understand, that the Coun∣try of the Gadarens was of Heathen possession: they therefore mark him with that name, that it might presently be perceived, that Christ now had to do with a Heathen Possessed person; which was somewhat rare, and except the daughter of the Syrophenissi∣an woman, without any example. Matthew would describe the greatness of the miracle; he therefore mentions two most miserably possessed persons; but Mark and Luke chuse out only one, and him more remarkable for this very thing, that he was a Gadarene, and by consequence, an Heathen. These things well weighed, do not only confirm the concord between the Evangelists, but render the story far clearer. For,
  • First, It is to be marked, that the Devil adjures Christ not to torment him, vers. 7. which is not elsewhere done by him. As though he were without Christs jurisdiction, not being among his people the Jews, but among the Heathens. And,
  • Secondly, Christ does not elsewhere ask any about their name, besides this alone, as being of more singular example and story.
  • Thirdly, The Heathen name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Legion, argues him an Heathen, concerning whom the story is.
  • Fourthly, The Devils besought him much, that he would not send them out of the Country, for being among Heathens, they thought they were among their own.

Our Saviour therefore healed those two in Matthew together, the one a Gadarene, and Heathen, and the other from some other place, a Gergesen, and a Jew; and that not with∣out a mystery; namely, that there should be comfort in Christ both to Jews and Gentiles, against the Power and Tyranny of Satan. Of those two, Mark and Luke mention the more remarkable.

VERS. IX.

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

My name is Legion.

• ...

  I. THIS name speaks a numerous company, the Devil himself being the Interpre∣ter; Legion, saith he, is my name, for we are many.

  And among the Jews, when a man would express a great number of any thing, it was not unusual to name a Legion. a 1.42 R. Eliezer ben Simeon saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

• ...

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is easier for a man to nourish a Legion of Olives in Galilee, than to bring up one child in the land of Israel.

• II. Among the Talmudists, A Legion bespeaks an unclean company, at least they reck∣oned all the Legions for unclean. b 1.43 The Rabbins deliver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Legion that passeth from place to place, if it enter into any house, the house is thereby become unclean. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For there is no Legion which hath not some Carcaphalia. And wonder not at this, when the Carcaphalion of R. Ismael was fastned to the heads of Kings. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Carcaphal, saith the Gloss, is the skin of an head pulled off from a dead person, which they make use of in inchantments. It is a Greek word saith the Aruch. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)
• III. What the Romans thought of their Legions, take from the words of Cesar to the Spainyards. c 1.44 Did ye not consider, if I were overthrown, that the people of Rome have ten Legions, which could not only resist you, but pull down even Heaven it self? What then is the power of more than twelve Legions of Angels?

VERS. XIV.

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

Told it in the Country.

TOLD it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the fields? But to whom? What? To them that labour∣ed, or that travailed in the fields? So Chap. VI. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ That they may go away into the fields round about, and buy them∣selves bread. From whom I pray, should they buy in the fields? And vers. 56. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And wheresoever he entred into Towns or fields, they laid the sick in the streets, or markets. What streets, or markets are there in the fields?

Rabba saith, That food made of meal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of those that dwell in the fields, in which they mingle much meal, over it they give thanks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Gloss, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Inhabitants of the Villages. And the Aruch saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are private men, who dwell in the fields: that is, in houses scattered here and there, and not built together in one place, as it is in Towns and Cities.

VERS. XV.

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

In his right mind.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Firm, or, sound of understanding, in Talmudic speech.

VERS. XXIII.

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

My little daughter.

HN 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ for she was twelve years old, vers. 42. A d 1.45 daughter from her birth day, until she is twelva years old compleat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is called little, or, a little maid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But when she is full twelve years old, and one day over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she is called a young Woman.

VERS. XXVI.

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

And had suffered many things of many Physicians.

AND it is no wonder: for see what various and manifold kinds of Medicines are prescribed to a woman labouring under a flux. e 1.46 R. Jochanan saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bring (or Take) of Gum of Alaxandria the weight of a Zuzee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And of Alum the weight of a Zuzee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And of Crocus Hortensis the weight of a Zuzee. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let these be bruised together, and be given in Wine to the Woman, that hath an issue of blood, &c.

But if this does not benefit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Take of Persian Onions thrice three logs, boile them in Wine, and then give it her to drink, and say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arise from thy flux.

But if this does not prevail, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Set her in a place where two ways meet, and let her hold a cup of Wine in her hand; and let somebody come behind her, and affright her, and say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arise from thy flux.

But if that do no good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Take a handful of Cummin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And a handful of Crocus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And a handful of Foenum Graecum. Let these be boyled in Wine, and give them her to drink, and say, Arise from thy flux.

But if these do not benefit, other Doses and others still are prescribed, in number Ten or more, which see, if you please, in the place cited. Among them I cannot omit this.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let them dig seven ditches: in which let them burn some cuttings of such Vines, as are not circumcised; that is, that are not yet four years old. And let her take in her hand a cup of Wine. And let them lead her away from this ditch, and make her sit down over that. And let them remove her from that, and make her sit down over another. And in every removal you must say to her, Arise from thy flux, &c.

VERS. XXIX.

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

The fountain of her blood was dried up.

OF the fountain of the blood or of the flux, called by the Hebrews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See the places in the margin. f 1.47 Where also it is treated of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The greater profluvious woman, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The lesser. The former title you may well bestow upon this wo∣man, who had laboured under a flux for twelve years.

VERS. XLI.

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

Talitha Kumi.

RAbbi Jochanan saith, We remember when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Boys and Girls, of six∣teen and seventeen years old, played in the Streets, and no body was offended with them. Where the Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tali, and Talitha is a boy and a girle.

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

Damsel, I say unto thee, Arise.

Talitha Kumi signifies only, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Maid, arise. How comes that clause then, I say unto thee, to be inserted?

• I. You may recollect here, and perhaps not without profit, that which was alledged before; namely, that it was customary among the Jews, when they applied Physick to the Profluvious woman, they said, Arise from thy flux: which very probably they used in other diseases also.
• II. Christ said nothing else, than what sounded all one with, Maid, arise; but in the pro∣nouncing and uttering those words, that authority and commanding power shined forth, that they sounded no less, than if he had said, Maid, I say to thee, or I command thee, Arise. They said, Arise from thy disease, that is, I wish, thou wouldst arise: but Christ saith, Maid, Arise, that is, I command thee, Arise.

VERS. XLIII.

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

He commanded that something should be given her to eat.

NOT as she was alive only, and now in good health, but as she was in a most perfect state of health, and hungry. The son of Rabban Gamaliel was sick. He sent therefore two Scholars of the wise Men to R. Chaninah ben Dusa into his City. He saith to them, Wait for me until I go up into the upper chamber: he went up into the upper cham∣ber, and came down again, and said, I am sure that the son of Rabban Gamaliel is freed from his disease. The same hour he asked for food.

CHAP. VI.

VERS. III.

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

Is not this the Carpenter?

AMONG other things to be performed by the Father for his Son, this was one, to bring him up in some Art or Trade. a 1.48 It is incumbent on the Father to circum∣cise his Son, to redeem him, to teach him the Law, and to teach him some occupation. R. Judah saith, Whosoever teacheth not his Son to do some work, is as if he taught him rob∣bery. b 1.49 R. Meir saith, Let a man always endeavour to teach his Son 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an honest Art, &c. Joseph instructs and brings up Christ in his Carpenters Trade.

VERS. VIII.

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

No scrip.

COncerning the Scrip, we said somewhat at Matth. X. 10. Let us add this story. c 1.50 The Rabbins deliver, There is a story of a certain man, whose sons behaved not them∣selves well. He stood forth, and assigned over his wealth to Jonathan ben Uzziel. What did Jonathan ben Uzziel do? He sould a third part: a third part he dedicated to holy uses; and a third part he gave back to the sons of the deceased. Shammai came to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with his staff, and with his scrip. The Gloss saith, He came to contend with Jonathan, because he had violated the Will of the dead. Behold the Vice-president of the Sanhe∣drin carrying a scrip, in which he laid up Victuals for his journey.

VERS. XIII.

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

Anointed with Oyl many that were sick.

THE Oyl therefore was, saith the famous Beza, a symbol of that miraculous power, not a medicament whereby they cured diseases. But the Jews say, and that truly, such an anointing was Physical, although it did not always obtain its end. But this an∣ointing of the Apostles ever obtained its end. d 1.51 R. Simeon ben Eliezer saith, R. Meir permitted the mingling of Wine and Oyl, and to anoint the sick on the Sabbath. But when he once was sick, and we would do the same to him, he permitted it not. This story is recited elsewhere, e 1.52 where for R. Simeon ben Eliezer, is R. Samuel ben Eliezer. Perhaps in the Manuscript Copy it was written with an abreviation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thence came the ambiguity of the name.

Let it be granted, such anointing was Medicinal, which cannot possibly be denied, and then there is nothing obscure in the words of James, Chap. V. 14. Let the Elders of the Church be called, and let the sick man be anointed by them, or by others present, that their pray∣ers may be joyned with the ordinary means.

VERS. XXVII.

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

An Executioner.

SO the Targum of Jonathan, upon Gen. XXXIX. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rab Speculator. See the Aruch in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Speculator.

VERS. XXXVII.

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

Two hundred pence.

• ...

  I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Denarius and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zuz are of the same value among the Rabbins. f 1.53 The fourth part of a Shekel of Silver in the Targum is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one Zuz of Silver. For a She∣kel of the Law was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Selaa. And so in the Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Shekel is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Selaa, and is worth four Denarii, or pence.

  But now a Peny and Zuz are the same. g 1.54 They call Pence in the Language of the Gema∣ra, Zuzim.

• ...

• ...

  II. But now two hundred Zuzees, or Pence, was a summ very famous, and of very frequent mention. h 1.55 If one of elder years lay with a woman of less years, or if one of less years lay with a woman of elder years, or one that is wounded, their portion is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hundred Zuzees. i 1.56 If one gives another a blow upon the cheek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let him give him two hundred Zuzees. l 1.57 A woman that is now become a Widdow, or dismissed by a Divorce, who was married a Virgin, let her have for her portion two hundred Zuzees.

  Hence perhaps is the same number of two hundred pence, in the mouth of the Disci∣ples, because it was a most celebrated summ, and of very frequent mention in the mouths of all.

VERS. XL.

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

By ranks.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rank by rank in Talmudic Language. The University of Jabneh is very frequently celebrated under the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the vineyard in Jabneh. And R. Solomon gives the reason 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m 1.58 Because the Scholars sat there ranks by ranks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Like a Vineyard which is planted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rank by rank.

CHAP. VII.

VERS. III.

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

Except they wash their hands.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The fist. When they washed their hands, they washed the fist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the joyning of the arm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.59 The hands are polluted, and made clean unto the joyning of the arm. b 1.60 The Rabbins deliver. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The washing of hands, as to common things (or common food) was unto the joyning of the arm. And the cleansing of hands and feet in the Temple was to the joynt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Aruch, is where the arm is distinguished from the hand. So also where the foot is distinguished from the leg.

The c 1.61 second Waters cleanse, whatsoever parts of the hands the first waters had washed. But if the first waters had gone above the juncture of the arm, the second waters do not cleanse, because they do not cleanse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beyond the juncture. If therefore the Waters, which went above the juncture, return upon the hands again, they are unclean.

VERS. IV.

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

And when they come from the Market, except they wash.

THE Jews used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the washing of the hands, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The plunging of the hands. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wash, in our Evangelist seems to answer to the former, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baptize, to the latter.

• I. That the plunging of the whole body is not understood here, may be sufficiently proved hence, that such plunging is not used, but when pollution is contracted from the more principal causes of uncleanness. d 1.62 A man and Vessels contract not uncleanness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but from the father of uncleanness. Such as, Uncleaness from a creeping thing, from the seed in the unclean act, from him that is polluted by the dead, from a Le∣per, from the water of purification, from him that lies with a menstrucus woman, from the flux of him that hath the Gonorrhea, from his spittle, from his urine, from the bloud of a menstruous woman, from a prostuvious man, &c. By these a man was so polluted, that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A days washing, and he must plunge his whole body. But for smaller uncleannesses, it was enough to cleanse the hands.
• II. Much less is it to be understood of the things bought; as if they when they were brought from the market, were to be washed (in which sense some Interpreters render the words, And what they buy out of the market, unless they wash it, they eat it not) when there were some things, which would not endure water, some things which when bought were not

• presently eaten; and the Traditional Canons distinguish between those things which were lawful as soon as they came from the market, and those which were not.
• III. The Phrase therefore seems to be meant of the immersion or plunging of the hands only, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fist is here to be understood also in common. Those that remain at home eat not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unless they wash the fist. But those that come from the Market eat not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unless they plunge their fist into the water, being ignorant and uncertain what uncleanness they came near unto in the Market.

The e 1.63 washing of the hands, and the plunging of the hands were from the Scribes. The hands which had need 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of plunging, they dipped not but in a fit place, that is, where there was a confluence of forty Seahs of water. For in the place where any dipped Vessels, it was lawful to dip the hands. But the hands which have need 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of washing only, if they dip them in the Confluence of waters, they are clean; whether they dip them in wa∣ters that are drawn, or in Vessels, or in the pavement. They do not cleanse the hands (as to washing) until waters are poured upon the hands out of a Vessel. For they do not wash the hands but out of a Vessel.

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

Pots.

It is doubtful whether this word be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Sextary, (a certain mea∣sure) or form 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vessels plained or engraven. To take it as speaking of Sextaries, is indeed very agreeable to the word, and not much different from the matter. And so also it is, if you derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which word are denoted Vessels plained, or turned, that is, of Wood. And perhaps those Vessels, which are called by the Rabbins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Flat, and are opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such as may contain something within them, are expressed by this word. Of that sort were Knives, Tables, Seats, &c. Concerning which as capable of polution, See Maimonides, f 1.64 and the Talmudic Tract g 1.65 Kelim. Where are reckoned up 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The very Table, at which they eat. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The little Table, or the Wooden Side-Table, where wine and fruits were set, that were presenttly to be brought to Table. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Seat. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The footstool for the feet under the Seat.

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

Brazen Vessels.

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

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

Of Beds.

Beds contracted uncleanness, either that which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or that which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One can hardly put these into good English without a Pa∣raphrase. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Was a bed, on which a profluvions man or woman, or a menstruous woman, or a woman in chid-birth, or a leper, had either sate or stood, or laid, or leaned, or hung. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Was a bed which any thing had touched, that had been touched before by any of these.

The word therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 washings, applyed to all these, properly and strictly is not to be taken of dipping or plunging, but in respect of some things, of washing only, and in respect of others of sprinkling only.

VERS. XI.

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

Corban, (that is a Gift.)

THE word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A gift, was known and common among the Talmudists. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.66 Rabba saith, A burnt sacrifice is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a guift. Where the Gloss writes thus, A burnt sacrifice is not offered to expiate for any deed: but after re∣pentance hath expiated the deed, the burnt sacrifice comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the man may be received with favour. As when any hath sinned against the King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and hath appeased him by a Paraclete, (an Advocate) and comes to implore his favour, he brings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Gift.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.67 Egypt shall bring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Gift to the Messiah.

VERS. XIX.

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

The Draught.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The house of the secret Seat.

CHAP. VIII.

VERS. XII.

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

Why doth this generation seek after a sign?

IN stead of a Comment take a story. a 1.68 On that day R. Eliezer answered to all the Questions in the whole world, but they hearkened not to him. He said therfore to them, If the Tradition be according to what I say, Let this Siliqua (a kind of Tree) bear witness. The Siliqua was rooted up, and removed an hundred cubits from its place: there are some who say four hundred. They say to him a proof is not to be fetched from a Si∣liqua. He saith to them again, If the Tradition be with me, let the rivers of waters te∣stifie: the rivers of waters are turned backward. They say to him, a proof is not to be fetched from the rivers of waters: He said to them again, if the tradition be with me, let the walls of the Schools testifie: The walls bowed as if they were falling. R. Josua chid them saying, if there be a controversie between the Disciples of the wise men about Tradition, what is that to you? Therefore the walls fell not in honour of R. Josua. Yet they stood not upright again, in honour of R. Eliezar. He said to them moreover, If the Tradition be with me, let the heavens bear witness. The Bath-Kol, went forth and said, Why do ye contend with R. Eliezar with whom the Tradition always is? R. Jonah rose up upon his feet, and said, It is not in Heaven (Deut. XXX. 12.) What do these words, It is not in Heaven; mean? R. Jeremiah saith, when the Law is given from Mount Sinai, we do not care for the Bath Kol.

Shall we laugh at the Fable? or shall we suspect some truth in the story? For my part, when I recollect with my self, how addicted to and skilful that Nation was in Art Magic; which is abundantly asserted not only by the Talmudists, but by the holy Scriptures; I am ready to give some credit to this story, and many others of the same nature: namely, that thing was really acted by the art and help of the Devil by those Ensign-bearers and Captains of errors, the more to establish their Honour and Tra∣dition.

Therefore from the story, be it true or false, we observe these two things.

• I. How tenacious the Jews were of their Traditions, and how unmoveable in them even beyond the evidence of miracles. That Eleazar was of great same among them, but he was a follower of Shammai. Hence he is called once and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sham∣mean. b 1.69 When therefore he taught, something against the School of Hillel, although he did miracles (as they themselves relate) they gave no credit to him, nay they deri∣ded him. The same was their practise, the same was their mind against the miracles of Christ. And to this may these words of our Saviour tend, Why does this generation seek a sign? A generation, which is not only altogether unworthy of miracles, but also which is sworn to retain their Traditions and doctrines, although infinite miracles be done to the contrary.
• II. You see how the last testimony of the miracles of this conjurer is fetched from Heaven. For the Bath Kol went forth, &c. Which the followers of Hillel nevertheless received not: and therein not justly indeed; when they feign such a voice to have come to themselves from Heaven, as a definitive Oracle for the authority of the School of Hillel, not to be gainsaid: concerning which the Talmudists speak very frequently, and very boastingly.

After the same manner they require a sign from Heaven of our Saviour; not con∣tent with those infinite miracles that he had done; the healing of diseases, the casting out Devils, the multiplying of loaves, &c. They would also have somewhat from Heaven, either after the example of Moses, fetching Manna from thence; or of Elias, fetching down fire; or of Joshua staying the Sun; or of Esaias, bringing it backwards.

CHAP. IX.

VERS. I.

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

The Kingdom of God coming in power▪

IN Matthew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Son of man coming in his Kingdom. The coming of Christ in his Vengeance and power, to de∣stroy the unbelieving and most wicked Nation of the Jews, is expressed under these forms of Speech. Hence the day of Judgment and Vengeance.

• I. It is called the great and terrible day of the Lord, Act. II. 20. 2 Thes. II. 2, 3.
• II. It is described as the end of the world, Jer. XXIV. 24. Mat. XXIV. 29. &c.
• III. In that phrase, In the last times, Esa. II. 1. Act. II. 17. 1 Tim. IV. 1. 2 Pet. III. 3. That is, in the last times of that City and Dispensation.
• IV. Thence, the beginning of the new World, Es. LXV. 17. 2 Pet. III. 13.
• V. The Vengance of Christ upon that Nation is described, as his coming: Joh. XXII. 21. Heb. X. 37. His coming in the clouds, Rev. I. 7. In glory with the Angels, Mat. XXIV. 30. &c.
• VI. It is described as the inthroning of Christ, and his twelve Apostles judging the twelve tribes of Israel. Mat. XIX. 28. Luke XXII. 30.

Hence this is the sense of the present place: Our Saviour had said in the last verse of the former Chapter, Whosoever shall be ashamed of me, and of my words in this adulte∣rous and sinful generation; of him shall the Son of man be ashamed, when he shall come in the glory of his father with his holy Angels, to take punishment of that adulterous and sinful generation. And he suggests with good reason, that that his coming in Glory should be in the life time of some that stood there.

VERS. II.

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

Into an high mountain.

NOW your pardon, Reader. I know it will be laughed at, if I should doubt, Whether Christ were transfigured upon Mount Tabor; for whoever doubted of this thing? But let me, before I give faith to the thing, reveal my doubts concerning it: and the Reader, laying before his eyes some Geographical Map of Galilee, perhaps when he shall have heard me, will judge more favourably of my doubting.

• I. Let him consider that Christ in the story next going before, was in the Coasts of Cesarea Philippi, Mat. XVI. 13. Mark VIII. 27. Luke IX. 18. and for any thing, that can be gathered out of the Evangelists, changed not his place before this story. Who will deny those words, There are some that stand here, who shall not tast of death, &c. were uttered in those coasts of Cesarea Philippi? And presently the story of the Trans∣figuration followed.
• II. Six days indeed came between: in which, you will say, Christ might travail from Cesarea Philippi to Tabor. He might indeed: But 1. The Evangelists intimate no change from place to place, saying only this, that he led up into the Mountain three of his Disciples. 2. It seems indeed a wonder, that our Saviour would tyre himself with so long a journey, to choose Tabor whereon to be transfigured, when, as far as we read, he had never before been in that Mountain; and there were Mountains elsewhere, where he conversed frequently. 3. Follow the footsteps of the History, and of Christ in his travail, from his transfiguration onwards. When he came down from the Mountain he healed a child possessed with a Devil: and when he betook himself into the house, they said, Why could not we cast out the Devil, &c. And they departed thence, and passed through Galilee, And came to Capernaum. Mark IX. 30. 33.
• III. And now, Reader, look upon the Chorographical Map, and how incongruous will this travailing seem? 1. From Cesarea Philippi to Mount Tabor through the whole length almost of Galilee. 2. From thence from Mount Tabor by a course back again to Capernaum, a great part of Galilee (especially as the Maps place Capernaum) being again passed over. When Capernaum was in the way from Cesarea Philippi to Tabor, and there was a Mountain there, well known to Christ, and very much frequented by him.
• ...

• IV. So that it seems far more consonant to the History of the Gospel, that Christ was transfigured in some Mountain neare Cesarea Philippi; perhaps that, which, Josephus being witness, was the highest, and hung over the very fountains of Jordan, and at the foot whereof Cesarea was placed.

In that place formerly called Dan, was the first Idolatry set up, and now in the same place the Eternal Son of God is shewn, both in the confession of Peter, and in the un∣speakably clear and illustrious demonstration of the Messias.

VERS. XXXVIII.

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

We saw one in thy name casting out Devils.

I. WIthout doubt he truly did this work, whosoever he were. He cast out Devils truly and really, and that by the divine power, otherwise Christ had not said those things which he did, Forbid him not: there is no man that doth a miracle in my name, who can speak evil of me, &c.

II. Whence then could any one, that followed not Christ, cast out Devils? Or whence could any one that cast out Devils, not follow Christ?

I answer. We suppose

I. That this man cast not out Devils in the name of Jesus, but in the name of Christ, or Messias: and that it was not out of contempt that he followed not Jesus, but out of ignorance; namely, because he knew not yet that Jesus was the Messias.

II. We therefore conjecture, that he had been heretofore some Disciple of John, who had received his Baptism in the name of the Messias now speedily to come (which all the Disciples of John had) but he knew not as yet, that Jesus of Nazareth was the Messias: which John himself knew not, until it was revealed to him from Heaven.

III. It is probable therefore, that God granted the gifts of miracles to some lately baptized by John, to do them in the name of the Messias; and that to lay a plainer way for the receiving of the Messias, when he should manifest himself under the name of Jesus of Nazareth.

See Vers. 41. In my name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Because ye belong to Christ: and Chap. XIII. 6. Many shall come in my name, not in the name of Jesus, but in the name of the Messias: for those false Prophets assumed to themselves the name of the Messias, to bring to naught the name of Jesus. That Joh. XVI. 24. Hitherto ye have asked nothing in my name, dif∣fers not much from this sense. The Apostles poured out their prayers, and all the holy men theirs, in the name of the Messias, but ye have as yet asked nothing in my name Jesus, &c.

VERS. XLIII.

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

Cut it off.

a 1.70 RAbh Mona in the name of R. Judah saith A Drop of cold water in the morning (ap∣plyed to the eye) and the washing of the hands and feet in the Evening, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is good beyond all the Collyrium, eye salve, in the whole world. For he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The hand applyed to the eye (in the morning before washing) let it be cut off. The hand applyed to the nostril, let it be cut off: the hand put to the ear let it cut off, &c.

VERS. XLIX.

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

For every one shall be salted with fire.

THE great Scaliger is well chastized, and not without cause by b 1.71 John Clopenberg, because he changed the reading here into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every sacri∣fice shall be salted. See what he saith.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All, is not to be understood of every man, but of every one of them, Whose worm dyeth not, &c.

The sense of the place is to be fetched from those words, and the sense of those words, from Esai. LXVI. ult. And they shall go forth and look upon the carcasses of the men that have transgressed against me; for their Worm shall not dye, neither shall their fire be quenched; and they shall be an abhorring to all flesh. Upon which place thus the Jews write: They shall go forth and look, &c. Is not the finger of a man, if it be put into the fire, immediately burnt? But God gives power (or being) to wicked men to re∣ceive

torments. Kimchi upon the place thus, They shall see the carcasses of them full of worms, and fire burning in them: and yet the worms dye not.

The words therefore of our Saviour respect this. Their worm dyeth not, and the fire is not quenched: for every one of them shall be seasoned with fire it self, so as to be∣come unconsumeable, and shall endure for ever to be tormented, as salt preserves from corruption.

That very learned man mentioned before called the common reading very improper. For what is it, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; To season with fire? Let me retort, And what is it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; To fire with salt? And yet that sense occurs very frequently in the Talmudists. For in them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to burn (which signifies properly indeed) and very frequently it is, To corrupt any thing with too much salting, so that it cannot be eaten, To be fired with salt. So in this place, To be salted with fire, that it cannot be corrupted or consumed.

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

And every sacrifice shall be salted with salt.

Here the discourse is of salting, which was done at the Altar, See Levit. II. 13. c 1.72 In the ascent of the Altar they salted the parts of the sacrifice, and on the top of the Altar they salt the handful of meal, of frankincense, of incense, and the mincha of the Priests, and the mincha of the anoynted Priest, and the mincha of the drink offerings, and the sacri∣fice of birds. Yea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.73 The very wood is a Corban of the Mincha, and is to be salted.

But in the former clause the allusion was not to the fire of the Altar, but to the fire in the valley of Hinnom, where dead carcasses, bones and other filthy things were consumed. Carcasses crawl with worms, and insteed of Salt, which secures against worms, they shall be cast into the fire, and shall be seasoned with flames, and yet the worms shall not dey. But he that is a true sacrifice to God, shall be seasoned with the salt of Grace to the in∣corruption of Glory.

Our Saviour speaks in this place with Esaiah, Chap. LXVI. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They shall bring their brethren out of all the Nations for a gift to the Lord—as the children of Israel offer their sacrifices to me with Psalms in the house of the Lord. And Vers. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And they shall go forth, and look upon the limbs of the men that transgressed against me. For their worm shall not dy, and their fire shall not be quenched, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Every sacrifice, saith our Saviour, concerning holy men seasoned with Grace: So the Prophet, They shall bring your Brethren for a gift to the Lord, as the chil∣dren of Israel do the sacrifices.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be seasoned with fire, saith our Saviour, of wicked men: in the same sense Esaiah, They shall be in unquencheable fire, and yet their worm shall not dye.

Their fire, and their worm: Whose? Concerning the former, tis somewhat obscure in our Saviours words, and so indeed, that it is without all obscurity, that he refers his words only to the words of Esaiah. But who they are in Esaiah, is plain enough.

CHAP. X.

VERS. I.

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

Cometh into the Coasts of Iudea by the farther side of Iordan.

HERE is need of a discerning eye, to distinguish of the true time, and method of this story, and of Christs journey. If you make use of such an eye, you will find half a year, or thereabouts to come between the uttering of the words immediately beforegoing, and this travail of our Saviour: however it seems to be in∣timated by our Evangelist, and likewise by Matthew, that when he had finished those words, forthwith he entred upon his journey: When in truth he went before to Jeru∣salem, through the midst of Samaria, to the Feast of Tabernacles, Luke IX. 51, &c. Joh. VII. And again▪ From Galilee, after he had returned thither, through the Cities and Towns, to Jerusalem, Luke XIII. 22. to the Feast of Dedication, Joh. X. 22. And

again beyond Jordan indeed, Joh. X. 40. but first taking his way into Galilee, and thence beyond Jordan, according to that story which is before us. The studious Reader, and that in good earnest imployeth his labour upon this business, has no need of further proof; his own eyes will witness this sufficiently. Thus the Wisdom and Spirit of God di∣rected the pens of these holy Writers, that some omitted some things to be supplyed by others; and others supplyed those things which they had omitted: and so a full and compleat history was not composed but of all joyned and compared together.

I wish the Reverend Beza had sufficiently considered this, who rendreth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not Beyond, but By Jordan, and corrects the vulgar Interpreter and Erasmus, who render it, Beyond Jordan properly and most truly. As if by Perea, saith he, or the Country beyond Jordan, Christ passing over Jordan or the lake of Tiberias, came into Ju∣dea out of Galilee, which is not true. But take heed you do not mistake, Reverend Old-man. For he went over Jordan from Capernaum, as it is very probable, by the bridge built over Jordan between Chammath, near to Tiberias, at the Gadaren Coun∣try. He betook himself to Bethabara, and stayed some time there, Joh. X. 40. thence he went along Perea to the bank over against Jericho. While he tarrieth there a Mes∣senger sent from Mary comes to him concerning the death of Lazarus, Joh. XI. and thence after two days he passeth Jordan in Judea.

VERS. XVII.

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

Kneeled to him.

SO Chap. I. 40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beseeching him, and kneeling to him. This is variously rendred, Procidit ad pedes, Genu flexo, Genu petens, Ad genua procidens, &c. He fell at his feet, Bowing the knee, Beseeching upon his knee, Fal∣leng down at his knees. Which rendrings are not improper, but I suspect something more is included. For 1. It was customary for those that so adored, to take hold of the knees or the legs, 2 King. IV. 27. Mat. XXVIII. 9. 2. To kiss the knees or the feet. See what we have said at Mat. XXVIII. 9.

When a 1.74 R. Akiba had been twelve years absent from his Wife, and at last came back, his Wife went out to meet him: and when she came to him, falling upon her face, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 She kissed his knees. And a little after, When he was entred into the City, his Father-in-Law knowing not who he was, but suspecting him to be some great Rabbin, went to him and falling upon his face 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kissed his knees. b 1.75 Speaking of Job, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Satan came and he kissed his knees. But in all this Job sinned not with his lips, &c. c 1.76 When a certain Rabbin had discoursed of divers things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar Chama rose up and kissed his knees.

VERS. XXI.

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

Loved him.

THAT is, by some outward gesture he manifested that this man pleased him, both in his question, and in his answer: when he both seriously enquired con∣cerning attaining eternal life, and seriously professed that he had addicted himself to Gods Commandments with all care and circumspection.

Let us compare the customs of the Masters among the Jews. Eliezer d 1.77 ben Erech obtained leave from Rabban Jochanan ben Zaccai, to discourse of some things before him. He discoursed of Ezekiels Chariot (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chap. I. or, Of Mystical Di∣vinity) When be had made an end, Rabban Jochanan arose up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And kissed his head. R. e 1.78 Abba bar Cahna heard R. Levi disputing profoundly. When he had made an end, R. Abba rose up, and kissed his head. There is a story of a certain Nazarite, young man, that exceedingly pleased Simeon the Just, with a certain answer that he gave. Where∣upon, said, Simeon, f 1.79 I bowed towards him with my head, and said, O Son, let such, as you, be multiplyed in Israel. This story is found elsewhere, g 1.80 Where for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I bowed towards him with my head, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I embraced him, and kissed his head. h 1.81 Miriam before the birth of Moses had prophesied, My Mother shall bring forth a Son, who shall deliver Israel. When he was born the whole house was filled with light. His Father stood forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And kissed her upon the head and said, thy prophesie is fulfilled. And when they cast him into the River 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He struck her upon the head.

What if our Saviour used this very gesture towards this young man? And that the more conveniently, when he was now upon his knees before him. Some gesture at least he used, whereby it appeared both to the young man, and to the standers by,

that the young man did not a little please him, both by his question, and by his answer. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have loved, Psal. CXVI. 1. in the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have loved, one may render well, Complacet mihi; It pleaseth me well. So Josephus of Davids Souldiers, 1 Sam. XXX. Those four hundred, who went to the battle, would not impart the spoils to the two hundred, who were faint and weary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and said, that they should love (that is, be well pleased) that they had recei∣ved their wives safe again.

In some parity of sense, John is called the Disciple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom Jesus lo∣ved; not that Jesus loved him more than the rest, with his eternal, infinite, saving love, but that he favoured him more with some outward kindness, and more intimate friend∣ship and familiarity. And why? Because John had promised that he would take care of Christs mother after his death. For those words of our Saviour upon the Cross to John, Behold thy Mother! and to his Mother, Behold thy Son! And that from thence John took her home; do carry a fair probability with them, that that was not the first time, that John heard of such a matter, but that long before he had so promised.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have loved thee, Esa. LX. 10. is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have had pity upon thee: which may here also agree very well, Jesus had pity upon him.

VERS. XLVI.

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

Bartimeus, the son of Timeus.

SOME suspect the Evangelist here guilty of a Solecism by making a Tautology: for it was neither necessary, as they think so to render the Syriac word in Greek: nor is it done so elsewhere in proper names of that nature. For it is not said by any Evangelist, Bartholomeus, the son of Tholomeus. Bar Abbas, the son of Abbas. Bar Jesus, the son of Jesus: nor in the like names. True indeed; But

• I. When the denomination is made from a common name, and not a proper, then it is not so ill sounding to interpret the word: which is done once and again, Mark III. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Boanerges, which is, The sons of Thunder, Act. IV. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Barnabas, which is, a son of Consolation.
• II. Bar Timai may be rendred otherwise then The son of Timeus: namely, either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A son of Admiration, or which is more proper, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A son of profit. The Tar∣gum in Ester III. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To the King ariseth no profit (Timai) from them. The Evangelist therefore deservedly, that he might shew that this Bartimeus, was not named from this, or that, or some other Etymology, but from his fathers name, so interprets his name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bartimeus, the son of Timeus.
• III. Perhaps there was a Timeus of some more noted name in that age, either for some good report, or some bad: so that it might not be absurd to the Jews that then conver∣sed there, to say, This blind Bartimeus is the son of the so much famed Timeus. So it is unknown to us, who Alexander and Rufus were, Chap. XV. 21. But they were without doubt of most eminent fame either among the Disciples, or among the Jews.
• IV. What if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thimai be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Simai, Blind, from the use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thau for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Samech among the Chaldeans; so that Bartimeus the son of Timeus, might sound no more than, The blind son of a blind Father.

CHAP. XI.

VERS. II.

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

And when he had looked round about upon all things.

COmpare Mark with the other Evangelists concerning the time of casting out the Merchants out of the Temple, and it will appear that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he looked about, denotes not a bare beholding or looking upon, but a beholding with reproof and correction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Admonition, among the Jews.

VERS. XIII.

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

For the time of figs was not yet.

SEE what we have said at Matth. XXI. 19. The sum is this.

• I. The time of Figs was so far off, that the time of leaves was scarcely yet present.
• ...

• II. The other Fig-trees in the Mount were of the common kind of Fig-trees: and on them were not leaves as yet to be seen. But that which Christ saw with leaves on it, and therefore went to it, was a Fig-tree of an extraordinary kind.
• III. For there was a certain Fig-tree called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Benoth Shuach, which never wanted leaves, and never wanted Figs. For every year it bare fruit, but that fruit came not to full ripeness before the third year. And such we suppose was this Fig-tree.

VERS. XVI.

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

And would not suffer, that any should carry any Vessel through the Temple.

a 1.82 WHAT is the Reverence of the Temple? That none go into the Mountain of the Temple, (or, the Court of the Gentiles) with his staff, and his shoes, with his purse, and dust upon his feet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And that none make it his common tho∣row-fare, nor make it a place of spitting.

The same thing is ordered concerning a Synagogue; yea concerning a Synagogue that is now laid waste, much more of one that flourisheth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.83 A Synagogue now laid waste let not men make it a common passage. And, c 1.84 His Disciples asked R. Eleazar ben Shammua, Whence hast thou lived so long? He answered, I never made a Synagogue a com∣month orow-fare.

It is therefore forbid by the Masters, that the Court of the Temple be not made a pas∣sage, for a shorter way. And was not this bridle sufficient, wherewith all might be kept back from carrying Vessels through the Temple? But the Castel of Antonia joyned to the Court; and there were Shops in the Court of the Gentiles, where many things were sold, and that prophane Vessels were brought hither, is scarcely to be denied. And these Vessels might be said to be carried 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Through the Temple; although those that carried them went not through the whole Temple.

CHAP. XII.

VERS. I.

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

A certain man planted a Vineyard.

THE Priests and Pharisees knew, saith Matthew, that these things were spoken of them, Matth. XXI. 45. Nor is it any wonder. For the Jews boasted, that they were the Lords Vineyard; and they readily observed a wrong done to that Vineyard by any: but how far were they from taking notice, how unfruitful they were, and unthankful to the Lord of the Vineyard?

The a 1.85 matter may be compared to a King that had a Vineyard; and there were three, who were enemies to it. What were they? One cut down the branches. The second cut off the bunches. And the third rooted up the Vines. That King is the King of Kings, the Blessed Lord. The Vineyard of the Lord is the House of Israel. The three enemies are Pharaoh, Ne∣buchadnezzer and Haman, &c.

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

A Vineyard.

If b 1.86 a man plants one row of five Vines, the School of Schammai saith, that it is a Vine∣yard. But the School of Hillel saith, It is not a Vineyard, until there be two rows of Vines there.

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

Set an hedge about it.

c 1.87 What is an hedge? Let it be ten hands bredths high. Less than so is not an hedge.

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

Digged a place for the Wine fat.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.88 Let the fat be ten hands bredths deep, and four broad.

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

Built a Tower.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.89 Let the watch house which is in the Vineyard, be ten high, and four broad. Cubits are to be understood. For Rambam saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a High place, where the Vine-dresser stands, to overlook the Vineyard.

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

Let it out to Husbandmen.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. f 1.90 He that lets out his Vineyard to a keeper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Either as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An husbandman, or as one to keep it gratis, and he enters into Covenant with him, to dig it, prune it, dress it at his own cost; but he neglects it, and doth not so; he is guilty, as if he should with his own hand lay the Vineyard waste.

VERS. II.

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

And at the season he sent to the husbandmen.

THAT is, In the fourth year after the first planting it: when it now was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Vineyard of four years old. At least before that year there was no profit of the fruits. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.91 They paint, or note, a Vineyard of four years old by some turf, or clod, of earth, coloured, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that uncir∣cumcised with clay. And sepulchres with chalk.

The Gloss is this, On a Vineyard of four years old they paint some marks out of the turf of the Earth, that men may know, that it is a Vineyard of four years old, and eat not of it, because it is holy, as the Lord saith (Levit. XIX. 24.) and the owners ought to eat the fruit of it at Jerusalem, as the second tithe. And an uncircumcised Vineyard (that is, which was not yet four years old: See Levit. XIX. 23.) they mark with clay. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, digested in fire. For the Prohibition of (a Vineyard) uncircumcised, is greater than the Prohibition concerning that of four years old: for that of four years old is fit for eating, but that uncircumcised is not admitted to any use. Therefore they marked not that by the Turf, left the mark might perhaps be defaced, and perish, and men not seeing it might eat of it, &c.

VERS. IV.

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

At him they cast stones, and wounded him in the head.

• I. I See no need to wrest the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from its true and genuine sense. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to reduce and gather into a certain sum; as the Lexicons teach us; and why not in the same sense in this place? They cast stones at the servant, and deriding him made up the sum with him: Saying perhaps this, or some such thing to him, Do you come for fruit and rent? Behold this fruit? (casting a stone at him) behold another fruit? (casting another stone) and so many times together: and so they sent him away 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, derided, and loaded with disgrace.
• II. But be it, that the word is to be translated, as it is commonly rendred, They wound∣ed him in the head: then this way of stoning is thus distinguished from that, whereby they were slain who were stoned by the Sanhedrin. That was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stone∣casting: for it was the cast of a stone indeed, but of one only, and that a very great one; and that upon the heart of the condemned person, when now he lay along upon his back. But this stoning was of many stones thrown out of the hand through the air, striking him here and there and every where. The head of him that was stoned by the Sanhedrin was unhurt, and without any wound, but here, They cast stones at him and wounded him in the head.

VERS. X.

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

The stone which the builders rejected.

THE Targum upon Psalm, CXVIII. thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The builders re∣jected the child. Either for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or rendred it according to the Ara∣bick Idiom, The son: so also R. Solomon. And vers. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bind the child to the Sacrifice of the solemnity with chains, until ye shall have sacrificed him, and poured out his blood upon the horns of the Altar: said Samuel the Prophet.

VERS. XVI.

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

Whose is this Image? Cesars.

• I. THIS was a Cesars Peny. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Denarius Caesareanus. For Zuz among the Jews was also a peny, as we shewed elsewhere; but we scarce believe it was of the same form and inscription. h 1.92 A certain Heathen sent to R. Judah the Prince 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Cesarean Peny, and that on a certain festival day of the Heathens. Resh Lachish sat before him. R. Judah said, What shall I do? If I receive it, I shall consent (to their festival) If I receive it not, Enmity will rise against me. Resh Lachish answered, Take the peny, and while he looks upon you, cast it into the well, &c.
• ...

  II. It was a silver peny, not a gold one. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pence absolutely put are to be understood silver pence. Where the Gloss is, Pence absolutely put are silver, until it is explained, that they are gold.

  But now a gold peny was worth five and twenty silver pence. i 1.93 When Turtle Doves and young Pigeons were sold at Jerusalem sometime for a gold peny, Rabban Simeon ben Ga∣maliel said, By this Temple, I will not rest this night, unless they are sold for a silver peny. Where the Gloss, A gold peny is worth five and twenty silver pence.

• ...

  III. It was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Roman peny, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Jerusalem: for this distinction they some∣times use. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Gloss being witness, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jerusalem Zuzees. But more frequently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mony of Tzur, and mony of Jerusalem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one may well render Tyrian mony. But hear the Aruch, where he had been treating of mony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Tzur, at length he brings in this passage: R. Eliezer saith, Wheresoever in the Scripture [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzur] is written full, the Scripture speaks of the City Tyre: but where it is written defectively [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vau] it speaks of Rome. Be it Tyrian or Roman mony, this held among the Masters. l 1.94 Wheresoever any thing it said of the silver mony 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Jerusalem, it is the eight part of the Tyrian mony.

  Hence I should resolve that riddle, at which the Glosser himself sticks, if I may have leave to conjecture in a Jewish affair, after a doubting Jew. In the Tract now cited m 1.95, there is discourse concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jerusalem Cozbian monies. A riddle truly. Ben Cozbi indeed coined monies when he made an Insurrection against the Ro∣mans n 1.96: But whence is this called Jerusalem mony, when in the days of Ben Cozbi, Jeru∣salem lay buried in its own rubbish? If I may be the Resolver, it was so called, because it was of the same weight and value with the Jerusalem mony, and not with that of Tyre.

  The Jerusalem mony, say they, is the eighth part of the Tyrian. Here again some words of the Masters entangle me in a riddle. The Aruch saith, o 1.97 A Peny and Zuz are the same. And elsewhere p 1.98, They call Pence, in the Gemaristick Language, Zuzim; which we obser∣ved at Chap. VI. vers. 37. Zuz was Jerusalem mony; how then was it the same with a Peny, which was Tyrian mony; when it was the eighth part only? And these words spoken by Rambam q 1.99 do add a scruple over and above; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Peny contains six Zuzim. If he had said eight Zuzim, it had been without scruple. But what shall we say now?

  The former knot you may thus unty: that Zuz among the Jews is called also a Peny, a Jewish peny indeed, but different from the Roman: as the Scots have their Shilling, but much different from our English. But the second knot let him try to unty, that is at leisure.

• ...

  IV. This mony was signed with the image of Cesar; but of the Jerusalem mony, thus the Jews write, whom you may believe, when you please. What r 1.100 is the Jerusalem mony? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 David and Solomon were stamped on one side; and on the reverse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jerusalem the holy City. But the Glosser enquires, whether it were lawful to stamp the image of David and Solomon upon mony, which he scarcely thinks. He concludes therefore, that their names were only inscribed not their Effigies.

  Upon s 1.101 Abrahams mony were stamped on one side an old man, and an old woman; on the other, a young man and a young maid. On Josua's mony, on one side an Ox, on the other a Monoceros. On Davids mony, on one side a Staff and a Scrip; on the other a Tower. On Mardochai's mony, on one side Sackcloth and Ashes, on the other a Crown. Let the truth of this be upon the credit of the Authors.

VERS. XXVIII.

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

Which is the first Commandment of all?

IT is not seldom that this distinction occurs in the Rabbines, between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Law, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Precept: by the latter they understand some special, or greater rite (themselves being judges) such as, Circumcision, The repeating of the Phylacteries, Keeping the Sabbath, &c. This question propounded by the Scribe seems to respect the same: namely, whether those great precepts (as they were esteemed) and other Cere∣monial precepts of that nature, such as Sacrifices, Purifications, keeping Festivals, were the greatest Precepts of the Law, or no; and if it were so, which among them was the first.

By his answer he seems to encline to the Negative, and to prefer the Moral Law. Whence Christ saith, That he was not far from the Kingdom of Heaven: And while he suits an answer to him from that very passage, which was the first in the reciting of the Phylacteries 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hear, O Israel, he directs the eyes, and the minds of those that repeated them to the sense and the marrow of the thing repeated, and that they rest not in the bare work of repeating them.

VERS. XLI.

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

The people cast mony.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.102 They were casting in small mony there. u 1.103 According to his pleasure any one might cast into the Chests how little soever he would: namely, in the Chest which was for gold, as little gold as a grain of barley would weigh: and in the Chest for Frank∣incense, as much Frankincense as weighed a grain of barley. But if he should say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold I vow Wood, he shall not offer less than two pieces, of a cubit long, and bredth propor∣tionable. Behold I vow Frankincense; he shall not offer less than a pugil of Frankincense. That is, not less mony, than that which will buy so much.

VERS. XLII.

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

Two mites, which make a farthing.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 x 1.104 Two Prutahs are a farthing. y 1.105 A Prutah is the eighth part of an Italian Assarius. An Assarius is the twenty fourth part of a silver peny. We rendred be∣fore, The people cast mony, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, brass, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They were casting in small mony: one would think it should rather be rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They were casting in brass. But consider well this passage 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 z 1.106 He that changeth the Selaa of the second Tenth, the School of Shammai saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let him change the whole Selaa into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (you would perhaps render it, Into monies, or into Meahs, but it is properly to be rendred, Into brass, as appears by what follows) The School of Hillel saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Into a Shekel of silver, and a Shekel of brass. So also the Glossers, and the Aruch * 1.107 moreover: He that changeth a Selaa, and receives for it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 brass mony, that is Prutahs.

None might by the Canon even now mentioned, enter into the Temple, no nor indeed into the Court of the Gentiles, with his purse, therefore much less into the Court of the women; and yet scarce any entred, who carried no mony with him, to be offered to the Corban, whether in his hand, or in his bosom, or elsewhere, we do not define: so did this very poor woman, who for two mites purchased her self an eternal fame, our Sa∣viour himself setting a value upon the thing above all the gifts of them that offered.

CHAP. XIII.

VERS. III.

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

On the Mount of Olives over against the Temple.

THE a 1.108 East gate of the Court of the Gentiles, had the Metropolis Shushan painted on it. And through this gate the High Priest went out to burn the red Cow. And, b 1.109 All the Walls of that Court were high, except the East Wall; because the Priest, when he burnt the red Cow, stood upon the top of Mount Olivet, and took his aim, and looked upon the gate of the Temple, in that time when he sprinkled the blood. And, c 1.110 The Priest stood with his face turned Westward, kills the Cow with his right hand, and receives the blood with the lest, but sprinkleth it with his right, and that seven times, directly towards the holy of Holies.

It is true indeed, from any Tract of Olivet, the Temple might be well seen: but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over against, if it doth not direct to this very place, yet some place certainly in the same line: and it cannot but recal to our mind that action of the High Priest.

VERS. VII.

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

Be not troubled.

THINK here, how the Traditions of the Scribes affrighted the Nation with the Report of Gog and Magog, immediately to go before the coming of Messiah.

d 1.111 R. Eliezer ben Abina saith, When you see Kingdoms disturbing one another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Then expect the footsteps of the Messiah. And know that this is true from hence, that so it was in the days of Abraham; for Kingdoms disturbed one another, and then came redem∣ption to Abraham. And elsewhere e 1.112, So they came against Abraham, and so they shall come with Gog and Magog. And again, f 1.113 The Rabbins deliver. In the first year of that week (of years) that the Son of David is to come, shall that be fulfilled, I will rain upon one City, but I will not rain upon another (Amos IV.) The second year, The Arrows of famine shall be sent forth. The third, The famine shall be grievous, and men and women and chil∣dren, holy men, and men of good works, shall dye. And there shall be a forgetfulness of the Law among those that learn it. The fourth year, Fulness, and not fulness. The fifth year, Great fulness, for they shall eat, and drink and rejoyce, and the Law shall return to its Scholars. The sixth year, Voices. (The Gloss is, A fame shall be spread, that the Son of David comes, or, they shall sound with the trumpet) The seventh year, Wars, and in the go∣ing out of that seventh year, the Son of David shall come.

VERS. VIII.

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These are the beginnings of sorrows.

ES••i. LXVI. 7, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. Before she travailed she brought forth, before the labour of pains came, she was delivered, and brought forth a male. Who hath heard such a thing? &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Does the earth bring forth in one day, or is a Nation also brought forth at once? For Sion was in travail and brought forth her sons.

The Prophet here says two things.

• ...

  I. That Christ should be born before the destruction of Jerusalem. The Jews them∣selves collect and acknowledge this out of this Prophesie. g 1.114 It is in the Great Genesis, a very antient book, thus R. Samuel bar Nahaman said, Whence prove you, that in the day when the des••ruction of the Temple was, Messias was born? He answered, From this that is said in the last Chapter of Esaiah, Before she travailed, she brought forth; before her bringing forth shall come, she brought forth a male child. In the same hour that the destruction of the Temple was, Israel cryed out, as though she were bringing forth. And Jonathan in the Ch••ldee translation said, Before her trouble came, she was saved, and before pains of child∣birth came upon her, Messiah was revealed. (In the Chaldee it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A King shall manifest himself.)

• ...

  In like manner in the same Book: R. Samuel bar Nahaman said; It happened that Elias went by the way in the day, wherein the Destruction of the Temple was, and he heard a cer∣tain voice crying out and saying, The holy Temple is destroyed. Which when he heard, he imagined, how he could destroy the World; but travailing forward, he saw men plowing and sowing; to whom he said, God is angry with the World, and will destroy his house, and lead his children Captives to the Gentiles, and do you labour for temporal Victuals? And another voice was heard saying, Let them work, for the Saviour of Israel is born. And Elias said, where is he? And the voice said, In Bethlehem of Judah, &c. These words this Author speaks, and these words they speak.

• ...

  II. As it is not without good reason gathered, that Christ shall be born before the destruction of the City, from that clause, Before she travailed, she brought forth; before her bringing forth came (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the pangs of travail) she brought forth a male child: so also from that clause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Is a Nation brought forth at once, for Sion travailed and brought forth her children; is gathered as well, that the Gentiles were to be gathered and called to the faith, before that destruction; which our Saviour most plainly teacheth, ver. 10. But the Gospel must first be preached among all Nations. For how the Gentiles which should believe are called the Children of Sion, and the Children of the Church of Israel, every where in the Prophets, there is no need to shew, for every one knows it.

  In this sense is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pangs, or sorrows, in this place to be understood, and it agrees not only with the sense of the Prophet alledged, but with a most common phrase and opinion in the Nation concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sorrows of the Messiah, that is concerning the calamities which they expected would happen at the coming of the Messiah.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.115 Ulla saith, the Messias shall come, but I shall not see him, so also saith Rabba, Messias shall come, but I shall not see him. That is, he shall not be to be seen. Abai saith to Rabba, Why? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because of the sor∣rows of the Messias. It is a Tradition. His Disciples asked R. Eleazar, What may a man do to be delivered from the sorrows of Messias? Let him be conversant in the Law, and in the works of mercy. The Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is the terrors and the sorrows, which shall be in his days. i 1.116 He that feasts thrice on the Sabbath day, shall be delivered from three mi∣series, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the sorrows of Messiah, from the judgment of Hell, and from the War of Gog and Magog. Where the Gloss is this, From the sorrows of Messias. For in that age wherein the Son of David shall come, there will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an accusation of the Scholars of the Wise men. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes such pains as women in child birth endure.

VERS. XXXII.

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But of that day and hour knoweth no man.

OF what day and hour? That the discourse is of the day of the destruction of Je∣rusalem, is so evident, both by the Disciples question, and by the whole thread of Christs discourse, that it is a wonder, any should understand these words of the day and hour of the last judgment.

Two things are demanded of our Saviour, ver. 4. The one is, When shall these things be, that one stone shall not be left upon another? And the second is, What shall be the sign of this consummation? To the latter he answereth throughout the whole Chap∣ter hitherto. To the former in the present words. He had said indeed in the verse before, Heaven and Earth shall pass away, &c. not for resolution to the question pro∣pounded, (for there was no enquiry at all concerning the dissolution of Heaven and Earth,) but for confirmation of the truth of thing, which he had related. As though he had said, ye ask when such an overthrow of the Temple shall happen; when it shall be, and what shall be the signs of it. I answer, These and those, and the other signs shall go before it; and these my words of the thing it self, to come to pass, and of the signs going before, are firmer than Heaven and Earth it self. But whereas ye enquire of the precise time, that is not to be enquired after, For of that day and hour knoweth no man.

We cannot but remember here, that even among the Beholders of the destruction of the Temple, there is a difference concerning the Day of the destruction; that that day and hour was so little known before the event, that even after the event they who saw the flames disagreed among themselves concerning the Day. Josephus, an eye witness, saw the burning of the Temple, and he ascribed it to the Tenth day of the month A••, or Lou••. For thus he, l 1.117 The Temple perished the tenth day of the month Lous, (or August)

a day fatal to the Temple, as having been on that day consumed in flames by the King of Ba∣bylon. Rabban Jochanan ben Zaccai saw the same conflagration, and he together with the whole Jewish Nation, ascribes it to the ninth day of that month, not the tenth; yet so that he saith, If I had not lived in that age, I had not judged it, but to have hap∣pened on the tenth day. For as the Gloss upon Maimonides m 1.118 writes, It was the evening, when they set fire to it, and the Temple burnt until sun-set the tenth day. In the Jerusa∣lem Talmud therefore Rabbi, and R. Josua ben Levi fasted the ninth and tenth days. See also the Tract Bab. Taanith n 1.119

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

Neither the Angels.

For o 1.120 the day of Vengeance is in my heart, and the year of my redeemed com••th, Esai. LXIII. 4. What means? The day of Vengeance is in my haert? R. Jochanan saith, I have revealed it to my heart, to my members I have not revealed it. R. Simeon ben Lachish saith, I have revealed it to my heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but to the ministring Angels I have not revealed it. And Jalkut on that place thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 My heart reveals it not to my mouth, to whom should my mouth reveal it?

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

Nor the Son.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Neither the Angels, nor the Messias. For in that sense the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Son, is to be taken in this place, and elsewhere, very often. As in that passage, Joh. V. 19. The Son, that is, The Messias, can do nothing of himself, but what he sees the Father do. ver. 20. The Father loveth the Messias, &c. ver. 26. He hath given to the Messias to have life in himself, &c. And that the word Son, is to be rendred in this sense, appears from verse 27. He hath given him authority also to execute judgment, because he is the Son of man. Observe that, Because he is the Son of man.

• I. It is one thing to understand the Son of God barely and abstractly for the second person in the Holy Trinity; another to understand him for the Messias, or that second person incarnate. To say that the second Person in the Trinity knows not something, is blasphemous; to say so of the Messias, is not so, who nevertheless was the same with the second Person in the Trinity. For although the second Person, abstractly considered according to his mere Diety, was co-equal with the Father, co-omnipotent, co-om∣niscient, co-eternal with him, &c. Yet Messias, who was God-man, considered as Messias, was a servant and a messenger of the Father, and received commands and au∣thority from the Father. And those expressions, The Son can do nothing of himself, &c. will not in the least serve the Arians turn; if you take them in this sense, which you must necessarily do; Messias can do nothing of himself, because he is a Servant and a Deputy.
• II. We must distinguish between the execellencies, and perfections of Christ, which flowed from the Hypostatical union of the two natures, and those which flowed from the donation and anoynting of the Holy Spirit. From the Hypostatical Union of the Na∣tures flowed the infinite dignity of his Person, his impeccability, his infinite self-suffici∣ency to perform the Law, and to satisfie the divine justice. From the anoynting of the Spirit flowed, his Power of miracles, his fore-knowledg of things to come, and all kind of knowledg of Evangelic Mysteries. Those rendred him a fit and perfect Re∣deemer; these a fit and perfect Minister of the Gospel.

Now therefore the fore-knowledg of things to come, of which the discourse here is, is to be numbred among those things, which flowed from the anoynting of the Holy Spirit, and from immediate revelation; not from the Hypostatic Union of the Natures. So that those things which were revealed by Christ to his Church, he had them from the revelation of the Spirit, not from that Union. Nor is it any derogation or detracti∣on from the Dignity of his Person, that he saith, he knew not that day and hour of the destruction of Jerusalem: yea it excellently agrees with his Office and Deputation, who being the Fathers Servant, Messenger, and Minister, followed the orders of the Father, and obeyed him in all things. The Son knoweth not, that is, It is not revealed to him from the Father, to reveal to the Church. Revel. I. 1. The Revelation of Je∣sus Christ, which God gave to him.

We omit enquiring concerning the Knowledge of Christ, being now raised from death: whether, and how far, it exceeded his knowledg while yet he conversed on earth. It is without doubt, that being now raised from the dead, he merited all kind of Re∣velation (See Revel. V. 9. And they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof, for thou wast slain, &c.) and that he conversing on earth before his death, acted with the vigor of the Holy Spirit, and of that unspeaka∣ble holiness which flowed from the Union of the Humane Nature with the Divine, the

Divine Nature in the mean time suspending its infinite activity of Omnipotence. So that Christ might work miracles, and know things to come, in the same manner as the Prophets also did, namely, by the Holy Ghost, but in a larger measure; and might overcome the Devil not so much by the Omnipotence of the Divine Nature, as by the infinite holiness of his Person, and of his obedience. So that if you either look upon him, as the Minister and Servant of God; or if you look upon the constitution, as I may so call it, and condition of his Person, These words of his, Of that day and hour knoweth not the Son also, carry nothing of incongruity along with them: yea, do excellently speak out his substitution, as a Servant, and the constitution of his Person, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God-man.

The reason, why the Divine Wisdom would have the time of the destruction of Je∣rusalem so concealed, is well known to it self; but by men, since the time of it was un∣searchable, the reason certainly is not easie to be searched. We may conjecture, that the time was hid, partly lest the Godly might be terrified with the sound of it, as 2 Thes. II. 2. partly, that the Ungodly, and those that would be secure, might be taken in the snares of their own security, as Mat. XXIV. 38. But let secret things belong to God.

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 1.121 consists of Omphacium, Balaninum, Bulrush, Nard, Amomum, Myrrhe, Balsame, &c. And again, b 1.122 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 1.123 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 1.124 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 1.125 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 1.126 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 1.127 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 1.128 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 1.129 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 1.130 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 1.131

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 1.132 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 1.133 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 1.134 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 1.135 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 1.136 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 1.137, 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 1.138. 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 1.139 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 1.140 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 1.141 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,* 1.142 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 1.143 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 1.144 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 1.145 Let no man say to his neighbour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Father is nobler than thy Father. d 1.146 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 1.147 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 1.148 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 1.149 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 1.150 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 1.151. 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 1.152 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.

CHAP. XV.

VERS. I.

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

Early in the morning they held a Consultation, and the whole Council.

AT a 1.153 what time do the Judges sit in judgment? The lesser Sanhedrin and the Bench of Three sit after morning prayers are ended, until the end of the sixth hour. But the great Sanhedrin sits after the morning daily sacrifice to the afternoon daily sacrifice. And on Sabbaths, and feast days (as this day was that is here spoken of) it sat in Beth∣midrash (or the Chappel) in the Court of the Gentiles.

The Sanhedrin of one and seventy Elders, it is not necessary, that they all sit in their place which is in the Temple. But when it is necessary, that all meet together, let all meet together. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The whole Council.

But in other times, he that hath business of his own, let him attend his own business, and then return. With this Proviso, that nothing be wanting of the number of three and twenty upon the Bench continually during the whole time of the Session (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Consultation.) If any must go out, let him look round, whether his Collegues be three and twenty: if they be, let him go out: but if not, let him wait till another enter in.

VERS. VI.

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

At the feast he released, &c.

THE Syriac reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so the Arab, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every feast. Beza, sin∣gulis festis, At each of the feasts, which pleases me not at all. For it is plainly said by Pilate himself, That I should release unto you one at the Passover, Joh. XVIII. 39. And the releasing of a prisoner suites not so well to the other feasts, as to the Passover. Be∣cause the Passover carries with it the memory of the Release of the people out of Egypt: but other feasts had other respects. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I would render by way of paraphrase, According to the nature and quality of the feast, which was a monument of release.

The words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here and there used by the Syrian, and the Arab for feast, and especially 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remind me of that Disputation of the Gemarists upon the second word in the Tract Avodah Zarah; namely, whether it be to be writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereby is denoted a feast day of the Heathens.

VERS. VII.

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

Barabbas.

LET us mention also with him a very famous rogue in the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Dinai, whose name also was Eleazar. Of whom they have this passage worthy of Chronological observation. b 1.154 From the time that murtherers were multiplied the beheading the red Cow ceased; namely, from the time that Eleazar Ben Dinai came; who was also called Tichinnah ben Perishah: but again they called him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The son of a murtherer. Of him mention is made elsewhere c 1.155, where it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Donai. See also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ben Nezer the King of the Robbers d 1.156.

VERS. XXI.

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

Coming out of the Country, or, field.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.157 They bring wood out of the field (on a Feast day) either bound together: or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from some place fenced round, or scattered. The Gloss there is, They bring wood on a feast day out of the field, which is within the limits of the Sabbath, if it be bound together on the Eve of the feast day, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a place watched and fenced in every w••r••▪ And Rambam writes, Rabbi Jose saith, If there be a door in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such a fen∣ced place, although it be distant from the City, almost two thousand cubits, which are the limits of the Sabbath, one may bring wood thence.

It may be conceived, that Simon the Cyrenean, came out of the field thus loaded with wood; and you may conceive that he had given occasion to the Souldiers or Executio∣ners, why they would lay the Cross upon him, namely, because they saw that he was a strong bearer, and instead of one burthen, they laid this other upon him to bear.

VERS. XXV.

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

And it was the third hour, and they crucified him.

BUT John saith, Chap. XIX. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And it was the preparation of the Passover, and about the sixth hour: namely, when Pilate delivered him to be crucified. From the former clause, It was the preparation of the Pass∣over, hath sprung that opinion, of which we have said something before, concerning the transferring of the eating of the Lamb this year to the fifteenth day. For they think by The preparation of the Passover, is to be understood the preparation of the Lamb, or for the eating of the Lamb. For which interpretation they think that makes, which is said by the same John, Chap. XVIII. 28. They would not go into the Judgment Hall, lest they should be defiled, but that they might eat the Passover. And hence it is confidently concluded by them, that however Christ eat his Lamb the day before, yet the Jews were to ••••t theirs this very day.

We will discourse first of the day, as it here occurs under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The preparation of the Passover; and then of the hour.

I. Every Israelite was bound, within that seven days solemnity, after the Lamb was eaten, to these two things. 1. To appear before the Lord in the Court, and that with a Sacrifice. 2. To solemn joy and mirth, and that also with Sacrifices. The former was called by the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Appearance. The latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chagigah, The Festival.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.158 All are bound to appear, except deaf and dumb, fools, young chil∣dren, &c. And a little after, The School of Shammai saith, Let the appearance be with two silver pieces of mony (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) And the Chagigah be with a Meah of Silver (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) The School of Hillel saith, Let the Appearance be with a Meah of Silver, and the Chagigah with two pieces of Silvr. The Gloss writes thus, All are bound to make their Appearance from that precept, All thy Males shall appear, &c. (Exod. XXXIII. 17.) And it is necessary that they appear in the Court in the Feast. He that appears, when he placeth himself in the Court, Let him bring a burnt offering, which is by no means to be of l••ss price than two peices of silver, that is of two Meahs of Silver. They are bound also to the Peace offerings of the Chagigah, by that Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ye shall keep it a Feast to the Lord (Exod. XII. 14.) Rambam upon the place thus; saith the Lord, let them not appear before me empty, Deut. XVI. 16. That is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let him bring an oblation of a burnt Sacrifice in his hand, when he goes up to the Feast. And those burnt Sacrifices are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Burnt Sacrifices of Appearance, and also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Appearance, without the addition of the word, Burnt Sacrifice. And the Chagigah, from thence because the Lord saith, Ye shall keep it a Feast to the Lord. It means this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That a man bring Peace offerings, and these Peace offerings are called Chagigah.

II. Of these two, namely, The Appearance and the Chagihah, the Chagigah was the greater and more famous. For

First, Certain persons were obliged to the Chagigah, who were not obliged to the Appearance. g 1.159 He that indeed is not deaf, but yet is dumb, is not obliged to Appearance; but yet he is obliged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rejoyce. It is true some of the Gemarists distinguish between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chagigah, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rejoycing. h 1.160 But one Glosser upon the place alledged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That which he saith of Rejoycing obtains also of the Chagigah. And another saith, He is bound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Rejoycing, namely to rejoyce in the Feast; as it is written, And thou shalt rejoyce in thy Feast. And they say elsewhere, that that rejoycing is over the Peace offerings, namely, in eating flesh.

Secondly, Appearance was not tyed so strictly to the first day, but the Chagigah was tyed to it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Burnt sacrifices by vow and free will-offerings are offered on the common days of the Feast, they are not offered on a Feast day: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But the burnt sacrifices of Appearance may be offered also on a Feast day: and when they are offered, let them not be offered but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of common cattle: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But the Peace offerings of Rejoycing also out of the Tithes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chagigah of the first Feast day of the Passover, the School of Shammai saith, let it be of (Cholin) common cattle: the School of Hillel saith, let it be of the Tithes. What is it, that it teaches of the Chagigah of the first Feast day of the Passover? Rabh Ishai saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chagigah of the fifteenth day is so: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chagigah of the fourteenth, not. The Gloss is, The burnt-offerings of Ap∣pearance were not offered the first day of the Feast, although they were due to the Feast, be∣cause compensation might be made by them the day following.

The Chagigah of the first Feast day was without doubt due; although it had flesh enough otherways. For as it was said a little before, They offered Peace-offerings on that Feast∣day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because they had need of them for private food: and although there was food enough, yet the Chagigah was to be offered, as the due of the day.

The Chagigah of the fourteenth day was this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, company was numerous, they joyned the Chagigah also with the Paschal Lamb, that they might eat the Passover even till they were filled. But now the Chagigah of that first day was not but of common cattle: but the Chagigah of the fourteenth day might also be of the Tithes.

It was a greater matter to offer of common cattle (or Cholin) than of the Tithes or the First born; for they were owing to the Lord by right; but to offer the Cholin, was the part of further devotion and free-will.

That therefore which John saith, That the Jews would not go into the Judgment-Hall, lest they should be polluted, but that they might eat the Passover, is to be understood of that Chagigah, of the fifteenth day, not of the Paschal Lamb: for that also is called the Passover, Deut. XVI. 2. Thou shalt sacrifice the Passover to the Lord of thy flocks and of thy herds. Of thy flocks; this indeed by vertue of that precept, Exod. XII. 3. But what have we to do with herds? Of thy herds, saith R. Solomon, for the Cha∣gigah. And Aben Ezra saith, Of thy Flocks, according to the Duty of the Passover; Of

thy Herds, for the Peace offerings, and produceth that 2 Chron. XXX. 24. and XXXV. 8. The Targum of Jonathan writes, Ye shall kill the Passover before the Lord your God, between the Eves, and your sheep and Oxen on the morrow, in that very day, in joy of the Feast.

In one Glosser, i 1.161 mention is made of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The less Passover, by which if he un∣derstands not the Passover of the second month, which is very usually called by them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The second Passover, or the Passover of the second month, instruct me what he means by it. However this matter is cle••r in Moses, that Oxen or the sacrifices offered after the Lamb eaten, are called also the Passover as well as the Lamb it self.

And no wonder, when the Lamb was the very least part of the Joy, and there were seven Feast days after he was eaten: and when the Lamb was a thing rubbing up the remembrance of affliction, rather than denoting gladness and making merry. For the unleavened bread was marked out by the Holy Scripture under that very notion, and so also the bitter herbs, which were things that belonged to the Lamb. But how much of the solemnity of the Feast is attributed to the Chagigah, and the other Sacrifices after that, it would be too much to mention, since it occurs every where.

Hear the author of the Aruch concerning the Chagigah of Pentecost. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chag denotes dancing, and clapping hands for joy. In the Syriac Language it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chi∣gah: and so in the Scripture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Psal. CVII. 27. The interlinear Version reads They went in a round, and moved themselvs like a drunken man) And from this root it is that they eat and drink and dance, or make holy day. And the Sacrifice of the Chagigah, which they were bound to bring on a Feast day, is that concerning which the Scrip∣ture saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And thou shalt make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chag a Solemnity of weeks to the Lord thy God, a free-will-offering of thy hand, &c. Deut. XVI. 10.

And now tell me, whence received that Feast its denomination that it should be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Feast of weeks? Not from the offering of the loaves of first-fruits, but from the Chagigah, and the feasting on the Chagigah. The same is to be said of the Feast of the Passover. So that John said nothing strange to the ears of Jews, when he said, They went not into the Judgment Hall, lest they might be polluted, but that they might eat the Passover; poynting with his finger to the Chagigah, and not to the Lamb eaten in∣deed the day before.

The word Passover might sound to the same sense in those words of his also, It was the Preparation of the Passover, and about the sixth hour. It was the Preparation to the Chagigah, and not to the Lamb. But I suspect something more may be understood, namely, that on that day both food was prepared, and minds for the mirth of the whole Feast. So that the Passover denotes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Feast, not this or that particular appendage to the Feast. The burnt Sacrifices which were offered in the Appearance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they all became Gods, as the Masters say truly; and he who offered them, carried not back the least part of them with him. But the Sacrifices of the Chagigah, whether they were oxen, or sheep, the greatest part of them returned to them that offered them; and with them, they and their friends made solemn and joyful feastings, while they tarried at Jerusalem. So that the oblation of these the first day of the Feast, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Preparation of the Passover; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Preparation of Pentecost, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The preparation of the Feast of Tabernacles. That is, the Day and manner of preparing food for the following mirth of the Feast. In the same sense was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Preparation of the Sabbath, namely, The preparation of food and things necessary to the Sabbath. Of which we shall speak at Vers. 42.

Having thus dispatched these things, let us now come to the hour it self. It was the Preparation of the Passover, saith John, and about the sixth hour, when Pilate delivered Christ to be crucified. And it was the third hour, saith Mark, and they crucified him.

It is disputed by the Gemarists, l 1.162 how far the evidences of two men may agree and consent, whereof one saith, This I saw done in that hour; and the other saith, I saw it done another hour. One saith, the second hour, another, the third, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Their Testimony consist together. One saith, The third hour, another, the fifth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Their Testimony is vain; as R. Meir saith. But saith R. Judah, Their Testimony consists together. But if one saith, The fifth hour, another, the seventh hour, their testimony is vain; be∣cause in the fifth hour, the Sun is in the East part of Heaven; in the seventh, in the West part. They dispute largely concerning this matter in the place alledged, and concern∣ing evidences differing in words, nevertheless as to the thing it self they conclude, that both may be true, because witnesses may be deceived in the computation of hours. Which to conclude concerning the Evangelists were impious and blasphemous. But there is one supposes the Copiers were deceived in their transcription, and would have the computation of John corrected into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And it was about the third hour. Too bodly, and indeed without any reason. For it is neither credible,

nor possible indeed, that those things which went before our Saviours crucifixion should be done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to use the words of the Talmudists m 1.163) in the three first hours of the day. The Harmony therefore of the Evangelists is to be fetched else∣where?

I. Let us repeat that out of Maimonides; The great Sanhedrin sat from the morning dayly Sacrifice until the afternoon daily Sacrifice. But now when the morning dayly Sa∣crifice was at the third hour, the Sanhedrin sat not before that hour. Take heed there∣fore Thou, that wouldst have the words of John, And it was about the sixth hour, to be changed into, And it was about the third hour, lest thou becomest guilty of a great Solecism. For Pilate could not deliver Christ to be crucified about the third hour, when the Sanhedrin sat not before the Third hour, and Christ was not yet delivered to Pilate.

But you will say, The words of Mark do obscure these things much more. For if the Sanhedrin that delivered up Christ met not together before the third hour, one can no way say, that they crucified him the third hour.

We do here propound two things for the explanation of this matter.

Let the first be taken from the day it self, and from the hour it self. That day was the Preparation of the Passover, a day of high solemnity, and when it behoved the Priests, and the other Fathers of the Sanhedrin, to be present at the third hour in the Temple, and to offer their Chagigahs, that were preparative to the whole seven days festivity: but they employed themselves in another thing, namely this. You may ob∣serve, that he saith not, It was the third hour, when; but It was the third hour, And they crucified him. That is, When the third hour now was, and was passed, yet they omitted not to prosecute his crucifixion, when indeed, according to the manner of the Feast, and the obligation of Religion, they ought to have been employed otherwise. I indeed should rather sit down satisfied with this interpretation, than to accuse the holy Text as depraved, or to deprave it more with my amendment. But

Secondly, There is another sense also not to be despised, if our judgment is any thing, which we fetch from a custom usual in the Sanhedrin, but from which they now swerved. n 1.164 They are treating concerning a guilty person condemned to hanging; with whom they deal in this process 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They tarry until Sunset approach 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And then they finish his judgment, and put him to death. Note that, They finish not his judgment until Sunset draw near. If you ask the reason, a more general one may be given, which respected all persons con∣demned to dye; and a more special one, which respected him which was to be hanged.

I. There was that which is called by the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The affliction of judg∣ment: by which Phrase they understand not judgment that is not just, but when he that is condemned, after judgment past, is not presently put to death. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.165 If you finish his judgment on the Sabbath (mark that) and put him to death on the first day of the week 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 You afflict his judgment. Where the Gloss is, As long as his judgment is not finished, it is not the affliction of judgment, because he expects every hour to be absolved. But when judgment is ended, he expects death, &c. Therefore they delayed but little between the finishing of judgment, and execution.

II. As to those that were to be hanged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They delayed the finish∣ing his judgment, and they hanged him not in the morning, lest they might grow slack about his burial, and might fall into forgetfulness, and might sin against the Law, (Deut. XXI. 23.) but near Sunset, that they might presently bury him. So the Gloss. They put him to death not sooner for this reason: they finished not his judgment sooner for the reason above said.

And now let us resume the words of Mark, And it was the third hour, and they cru∣cified him. The Sanhedrin used not to finish the judgment of hanging, until they were now ready to rise up and depart from the Council and Bench, after the Mincha, the day now inclining toward Sunset: but these men finished the Judgment of Jesus, and hastened him to the Cross, when they first came into the Court at the third hour, at the time of the dayly sacrifice; which was very unusual, and different from the custom.

VERS. XXXIV.

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

Eloi, Eloi.

IN Matthew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eli, Eli in the very same Syllables of Psal. XXII. 1. Mark according to the present dialect (namely, the Chaldee) useth the pronunciation of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or at least according to the pronunciation of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eloi, Judg. V. 5. in the LXX.

VERS. XLII.

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

The Preparation, that is, the day before the Sabbath.

YOU will ask, whether any day going before the Sabbath was called Parasceue, The Preparation. Among the Hebrews indeed it is commonly said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Eve of the Sabbath. But be it granted: whence is it called, The Preparation? Either that they prepared themselves for the Sabbath? or rather, that they prepared provisions to be eaten on the Sabbath? And that by the Law, On the sixt day they shall prepare, &c. Whatsoever ye will bake, bake to day; and whatsoever ye will seeth, seeth to day, &c. Exod. XVI. 5, 23. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Preparation, is a very usual word with them in this sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.166 A common day prepares for the Sabbath, and a common day prepares for a feast day. q 1.167 But those reasons do not hold good 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to forbid the Preparation, while as yet there remains much of the day▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Preparation.

But you will say, If a Feast day prepares not for the Sabbath, which Maimonides saith, such an Interpretation will not suit with the words, which we are now handling, that it should be called The Preparation, in respect of provisions prepared for the Sabbath, on that day. Let the Masters themselves answer.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r 1.168 On a feast day, which happens on a Sabbath Eve, let not, a man in the beginning seeth food after the Feast day for the Sabbath day, but let him seeth for the Feast day, and if any remains, let it be reserved f••r the Sabbath. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (according to the letter, Let him make a boyling, but the sense is) Let him prepare food on the Eve of the Feast day, and let him depend upon it for the Sabbath. The School of Shammai saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A twofold food: that of Hillel saith One food.

Maimonides speaks plainer. s 1.169

On a Feast day, that falls in with a Sabbath Eve, they do not bake nor seeth on the Feast day what they eat on the Sabbath. And this prohibition is from the words of the Scribes: namely, That none seeth on a Feast day for a common day: for this is arguing a majori ad minus, from the greater to the less: if a man seeth not for the Sabbath day much less for a common day. But if he provides food on the Eve of the Feast day, on which he may depend, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) then if he bake or seeth on the Feast day for the Sabbath, it is permitted: and that, on which he depends, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The mixing of food. And why it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mixing? (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A mingling together) Namely, as that mixing which they make concerning the Courts or the Vesteries, on the Sabbath Eve, is for acknowledgment, that is, that they should not think, that it is lawful to carry any thing from place to place on the Sabbath: So this food is for acknowledgment and re∣membrance, that they should not think or imagine that it is lawful to bake any thing on a Feast day, which is not eaten that day: therefore this food is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mixing of food.

Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mixing of Courts we speak 2 Cor. X. 16. The sum of the matter is this; many families dwelt by one common Court: now therefore when it was not lawful to carry out any thing on the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from a place which was of one right, and condition, to a place which was of another; therefore it was not lawful for any of those families to carry out any thing out of his house into the Court joyn∣ing to his door, and on the contrary; All partook of the communion and mixture of the right, and that by eating together of that food, which was brought together by them all, and then it was lawful. So in this case, whereof we are now treating. Since it was not lawful by the Canons of the Scribes, to prepare any food on a Feast day for the Sabbath that followed on the morrow: and since of necessity something was to be prepared for the Sabbath, they mollified the rigor of the Canon thus; that first some food should be prepared on the Feast day, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a mixture as it were of right; and depending upon this thus prepared, they might prepare any thing for the morrow Sabbath.

Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mixture of foods, mention occurs in the Talmudists infinite times, and these things which have been spoke concerning them, afford not a little light to the clause, which we are now handling, and to others, where the word Preparation oc∣curs; and make those things plainer, which we have said concerning the Preparation of the Passover; namely, that it denoteth not either the preparation of the Paschal Lamb, nor the preparation of the people to eat the Lamb; but the preparation of meats to be eaten in the Passover week. Nor in this place, if it be aplyed to the Sabbath, doth it denote any other thing than the preparation of food for the Sabbath now approach∣ing. So that that day, wherein Christ was crucified, was a double preparation in the double sense alledged. Namely, the whole day, but especially from the third hour was The Preparation of the Passover, or of the whole week following; and the Evening of the day was the Preparation of the Sabbath following on the morrow.

Of that Sabbath John saith, which we cannot let pass, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the day of that Sabbath was a great day, Chap. XIX. 31. For it was the day of the peoples appearance in the Temple; it was the day of the offering of the sheaf of firstfruits; and I ask, whether before that day Christs persecuters had offered their Chagigahs?

VERS. XLIII.

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

An honourable Councellor.

THE Vulgar reads, Nobilis Decurio, A noble Officer. Erasmus, Honestus Senator, An honourable Senator. Beza, Honoratus Senator, An honourable Senator. The Talmud may serve here instead of a Lexicon.

Was it t 1.170 the Chamber 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the chief Men? Was it not the Chamber 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Councellors? First it was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chamber of the Councellors: but when the high priesthood was brought with mony, and yearly changed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cheif Councellors of the King are yearly changed, thence it was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chamber 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Proedri Chief Men. The Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Councellors, denotes Princes. True indeed and hence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.171 Noble men and common Persons are contradistinguished. But should one not understand those Princes and Nobles in the proper sense of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Councellors? For who sees not that the word is Greek? and so the Aruch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is a Greek word.

Which fixeth our eyes faster upon the words of the Gloss at the Gemara in the place alledged, From the beginning, in the days of Simeon the Just, who lived a greater while, they called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chamber 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Councellors. What? Did the Greek Language so flourish at Jerusalem in the times of Simeon the Just; that, a Cham∣ber in the Temple should be called by a Greek name? If that Simeon be he who met Aleander the Great, which the Talmudists suppose, x 1.172 then some reason appears for it, but if not, enquire further. However that was the Chamber of the High Priest, as ap∣pears often in the Talmudists, not that he always lived there, nor that once in the year he resorted thither; but because it was that place, where he sate with the Councel of the Priests, and consulted concerning the publick service, and affairs of the Temple. Hence in the Jerusalem writers mention is made of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Simeon the Councel∣lor. And in this sense is that to be taken, if I mistake not, which occurs once and again in the Babylonian Talmudists, concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Sons of the high Priest, deciding several things; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The house of Judgment of the Priests. y 1.173

Hence we think Joseph of Arimathea was called with good reason 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Councellor, because he was a Priest, and one of that Sacerdotal Bench 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It was called the Chamber 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Aruch, that is, of Coun∣cellors.

CHAP. XVI.

VERS. I.

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

That they might come and anoint him.

WHAT a 1.174 is that, that is allowed as to the living, (on the Sabbath day) but as to the dead it is not? It is anointing.

VERS. II.

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

And very early in the morning, &c.

THE distinction of the Twilight among the Rabbins was this.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The hinde of the morning: the first appearance of light. b 1.175 R. Chaiia Rabb, and R. Simeon ben Chalaphta travailing together in a certain morning in the Valley of Arbel, saw the hinde of the morning, that its light spred the skie. R. Chaiia said, Such shall be the Redemption of Israel. First, It goes forward by degrees, and by little and little, but by how much the more it shall go forward, by so much the more it shall en∣crease.

It was at that time that Christ arose; namely, in the first morning; as may be gathered from the words of Matthew. And to this the title of the two and twentieth Psalm seems to have respect, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See also Revel. XXII. 16. I am the bright and morning Star. And now you may imagine the women went out of their houses towards the Sepulchre.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When one may distinguish between purple colour and white. c 1.176 From what time do they recite their Phylacterical prayers in the morning? From that time, that one may distinguish between purple colour and white. R. Eliezer saith, Between purple colour and green. Before this time was Obscurum adhuc coeptae lucis. The obscurity of the begun light, as Tacitus his expression is d 1.177.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When the East begins to lighten.

IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sunrise. e 1.178 From the hinde of the morning going forth, until the East be∣gins to lighten; and from the time the East begins to lighten, until Sun rise, &c.

According to these four parts of time, one might not improperly suit the four Phra∣ses of the Evangelists. According to the first, Matthews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As it began to dawn. According to the second, Johns, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Early in the morning when it was yet dark. To the third, Lukes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Very early in the morning. To the fourth, Marks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Very early in the morning, and yet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At the rising of the Sun.

For the woman came twice to the Sepulchre, as John teacheth: by whom the other Evangelists are to be explained. Which being well considered, the reconciling them to∣gether is very easie.

VERS. XIII.

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

Neither believed they them.

THAT in the verses immediately going before the discourse is of the two Disciples going to Emmaus, is without all controversie. And then, how do these things consist with that relation in Luke, who saith, That they two returning to Jerusalem, found the Eleven gathered together, and those that were with them, who said, The Lord is risen in∣deed, and hath appeared to Simon? Luke XXIV. 23, 34. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saying, evi∣dently makes those to be the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Eleven, and of those that were ga∣thered together with them. Which when you read the Versions you would scarcely suspect. For when that word is rendred by the Syriac, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Arabic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Vulgar, Dicentes; by the Italian, Dicendo; by the French, Disans; by the Eng∣lish, Saying; who, I pray, would take it in another sense, than that those two, that re∣turned from Emmaus, said The Lord is risen indeed, &c. But in the Original Greek, when it is the accusative case, it is plainly to be referred to the Eleven Disciples, and those that were together with them. As if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Em∣maus. And yet saith this our Evangelist, that when those two had related the whole

business, they gave credit, no not to them. So that according to Luke, they believed Christ was risen and had appeared to Simon, before they told their story; but according to Mark, they believed it not, no not when they had told it.

The reconciling therefore of the Evangelists is to be fetched thence, that those words pronounced by the Eleven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Lord is risen indeed, &c, doth not manifest their absolute confession of the Resurrection of Christ, but a conjectu∣ral reason of the sudden and unexpected return of Peter.

I believe that Peter was going with Cleophas into Galilee, and that being moved with the words of Christ told him by the women, Say to his Disciples and Peter, I go before you into Galilee. Think with your self, how doubtful Peter was, and how he fluctuated with∣in himself, after his threefold denial, and how he gasped to see the Lord again, if he were risen, and to cast himself an humble supplicant at his feet. When therefore he heard these things from the women (and he had heard it indeed from Christ himself, while he was yet alive, that when he arose, he would go before them into Galilee) and when the rest were very little moved with the report of his Resurrection, nor as yet stirred from that place, he will try a journy into Galilee, and Alpheus with him. Which when it was well known to the rest, and saw him return so soon, and so unexpectedly, Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet when he and Cleopas open the whole matter, they do not yet believe even them.

VERS. XV.

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

To every creature.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To every Creature, a manner of speech most common among the Jews: by which

• I. Are denoted all men. f 1.179 The wise Men say, Let the mind of man always be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mingled, or complacent, to the creatures. The Gloss there is. To do with every man according to complacency 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.180 He makes the Holy Spirit to dwell upon the creatures: that is, Upon men. h 1.181 In every Judge in the Bench of three is requi∣red Prudence, Mercy, Religion, hatred of mony, Love of truth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and love of the creatures: that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The love of mankind.
• II. But especially by that phrase the Gentiles are understood. R. Jose i 1.182 saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wo to the Creatures, which see, and know not what they see; which stand and know not upon what they stand, namely, upon what the earth stands, &c. He understands the Heathens especially, who were not instructed concerning the creation of things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.183 The speech of all the Creatures (that is, of the Heathens) is only of earthly things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And all the prayers of the Creatures are for earthly things; Lord let the Earth be fruitful, let the Earth prosper. But all the prayers of Israelites are only for the holy place; Lord let the Temple be built, &c. Observe, how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Creatures, are opposed to Israelites.

And the parallel words of Matthew, Chap. XXVIII. do sufficiently prove this to be the sense of the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every creature, in this place: that which in Mark is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Preach to every creature, in that place in Matthew is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Disciple all Nations; as those words also of S. Paul, Coloss. I. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Gospel that was preached in all the creation.

In the same sense you must of necessity understand the same phrase, Rom. VIII. 22. Where, if you take the whole passage concerning the Gentiles breathing after the Evan∣gelical liberty of the Sons of God, you render the sense very easie, and very agreeable to the mind of the Apostle, and to the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Creature, or Creation. When they who render it otherwise, dash upon, I know not what, rough and kno••ty sense. Let me, although tis out of my road, thus paraphrase the whole place.

Vers. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For the earnest expectation of the Creature, or of the Heathen World, waiteth for the revelation of the Sons of God. For God had promised, and had very often pronounced by his Prophets, that he would gather to∣gether, and adopt to himself innumerable sons among the Gentiles. Therefore the whole Gentile World doth now greedily expect the revelation, and production of those sons.

Vers. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For the Creature, the whole Heathen World, was subjected to the vanity of their mind: (as Rom. I. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Became vain in their imaginations. And Eph. I. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Gentiles walk in the vanity of their mind, not willingly, but because of him that subjected it.

Vers. 21. Under hope, because the Creature also (or that Heathen World) shall be freed from the servie of (sinful) corruption (which is in the World through lust, 2 Pet. I. 4.) into the (Gospel) liberty of the Sons of God. From the service of Satan, of Idols, and of Lusts, into the liberty, which the sons of God enjoy through the Gospel.

Vers. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For we know, that the whole Creature (or Heathen World) groneth together, and travaileth, and, as it were with a convex weight, howeth down unto this very time, to be born and brought forth.

Vers. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Neither the Gentiles only, but we Jews also (however we belong to a Nation, envious of the Heathen) to whom God hath granted the first fruits of the Spirit, we sigh among our selves for their sakes, waiting for the adopti∣on, that is, the redemption of our Mystical body, whereof the Gentiles make a very great part.

FINIS.

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.
• a 1.14

  Bab. Mo••d Katon, fol. 25. 1.
• b 1.15

  Bava Mezia, fol. 88. 1.
• c 1.16

  Ibid. s. 117. 1.
• d 1.17

  Schabb. cap. 1. hal 7.
• e 1.18

  Hieros. San∣hedr. fol. 24. 3.
• f 1.19

  Sanhedr. fol. 38. 2.
• g 1.20

  Sanhedr. fol. 25. 2.
• h 1.21

  B••b. Sanhedr. fol. 16. 2.
• a 1.22

  Sanhedr. fol. 19. 1.
• b 1.23

  In his Pre∣face ad Apoc. Syriac.
• c 1.24

  Strab. Geo∣graph. lib. 16.
• d 1.25

  Megil. fol. 29. 1.
• e 1.26

  Sanhedr. fol. 35. 1. & Mai∣mon. in San∣hedr. cap. 1.
• f 1.27

  Maimon. G••∣resch. cap. 2.
• g 1.28

  Mo••d Katon, fol. 26. 2.
• h 1.29

  Bava Mezia, fol. 84. 1.
• a 1.30

  Hieros. San∣hed. fol. 18. 3.
• b 1.31

  Ibid. f. 23. 3.
• c 1.32

  Berish. rabb. §. 33.
• d 1.33

  Ibid. §. 64.
• e 1.34

  Rava Mezia, fol. 105.
• f 1.35

  Setah, fol. 34. 2 & Chetub. 112. 1
• g 1.36

  See Sheviith, cap. 4. hal. 2.
• h 1.37

  Bava Bathra, fol. 27. 2.
• i 1.38

  Aruch in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.39

  Megill. fol 24 2.
• m 1.40

  Bav. Mezin, cap. 1. hal. ult.
• n 1.41

  Menacoth, fol. 45. 1.
• a 1.42

  B••rish. ••abb. §▪ 20.
• b 1.43

  Cholin, fol. 123. 1.
• c 1.44

  Comment. de Bell. Civil lib. ••
• d 1.45

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 2.
• e 1.46

  Bab. Schabb. fol. 110.
• f 1.47

  Niddah, cap. 2. hal. 4. Mai∣mon. In Issur. biah, cap. 5. & 6
• a 1.48

  Tosaph••. in Kiddush. cap. 1
• b 1.49

  Kiddush. cap. 4. hal. 11.
• c 1.50

  Bava Bathra, fol. 133. 2.
• d 1.51

  Hieros. Berac, fol. 3 1.
• e 1.52

  Schab. f. 14. 3.
• f 1.53

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.54

  Gloss. in Ba∣thra, fol. 165. 1.
• h 1.55

  Chetub. cap. 1. hal. 2.
• i 1.56

  Bava Kama, cap. 8. hal. 6.
• l 1.57

  Chetubb. fol. 17. 1.
• m 1.58

  In Ievamoth, cap. 8.
• a 1.59

  Iadaim, cap. 2. hal. 3.
• b 1.60

  Cholin, fol. 106.
• c 1.61

  Gloss In Ia∣daim, in the place above.
• d 1.62

  R. Sol. in Ke∣lim, cap. 1.
• e 1.63

  Maimon. in Mikvaoth, cap. 11.
• f 1.64

  In Kelim, cap▪ 4.
• g 1.65

  Chap. 21.
• h 1.66

  Zevachin, fol. 7. 2.
• i 1.67

  Pesachin, fol. 118. 2.
• a 1.68

  Bav. Mezia, fol. 59. 2.
• b 1.69

  Hieros. Tru∣mah, fol. 43. 3. I••m. Tobh, fol. 60. 3, &c.
• a 1.70

  Bab. Scabb. fol. 108. 2.
• b 1.71

  In Spicileg. Scholae sacri∣fic. Problem. 3.
• c 1.72

  Menacoth, fol. 21. 2.
• d 1.73

  Fol. 20. ••.
• a 1.74

  Bab. Chetub. fol. 63. 1.
• b 1.75

  Id. Bava Bathr.
• c 1.76

  Sanhedr. fol. 27. 2.
• d 1.77

  Hieros. Cha∣gigah, f. 77. 1.
• e 1.78

  Id. H••raioth, fol. 48. 3.
• f 1.79

  Id. Nederim, fol. 36. 4.
• g 1.80

  Nazir, fol. 51. 3.
• h 1.81

  Ba••. Megil. fol. 14. 1.
• a 1.82

  Bab. Ieva∣moth. fol. 6. 2.
• b 1.83

  Megill. f. 28. 1.
• c 1.84

  Fol. 27. 2.
• a 1.85

  Tanchum, fol. 54. 3.
• b 1.86

  Kilaim, cap. 4. hal. 5.
• c 1.87

  Ibid. hal. 3.
• d 1.88

  Ibid.
• e 1.89

  Ibid. cap. ••. hal. 3.
• f 1.90

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 2.
• g 1.91

  Maasar Sheni, cap. 5. hal. 1.
• h 1.92

  Bab. Avod. Zar. fol. 6. 2.
• i 1.93

  Cheriubuth, cap. 1. hal. 7.
• l 1.94

  Bava Kama, fol. 36. 2. in Gloss.
• m 1.95

  Bava Kama, fol. 97. 2.
• n 1.96

  Hieros. Maasar Sheni, fol. 52. 4.
• o 1.97

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• p 1.98

  Gloss. in Ba∣va Bathra, fol. 166. 1.
• q 1.99

  In Peah, cap. 8. hal. 7.
• r 1.100

  Bava Kama, fol 97 2.
• s 1.101

  ••••r••shith Rab. fol. 24. 2.
• t 1.102

  Gloss. in Shekal. fol. 8. 4
• u 1.103

  Ibid.
• x 1.104

  Hieros. Kid∣dush. fol. 58. 4.
• y 1.105

  Bava Mezia, fol. 44. 2.
• z 1.106

  Maasar Sheni, cap. 2. hal. 8, 9. And Adajoth, cap. 1. 9, 10.
• * 1.107

  In the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.108

  Middoth, cap. 1. hal. 3.
• b 1.109

  Cap. 2. hal. 4.
• c 1.110

  Parah. cap. 3 hal. 9.
• d 1.111

  Beresh. Rabb. §. 41.
• e 1.112

  Bab. Sanhedr. fol. 95. 2.
• f 1.113

  Ibid. fol. 97. 1
• g 1.114

  Hieron. a 〈◊〉〈◊〉 side, lib. 1. contra Iu∣d••os, cap. 2.
• h 1.115

  Sanhedr. fol. 98. 2.
• i 1.116

  Sh••a••. fol. 118. 1.
• l 1.117

  De Bell. lib. 6. cap. 26.
• m 1.118

  In Taanith, cap. 5.
• n 1.119

  Fol. 29. 1.
• o 1.120

  Bab. Sanhedr. fol. 99. 1.
• a 1.121

  Pliny, lib. 13. cap. 1.
• b 1.122

  Idem, lib. 12. cap. 21.
• c 1.123

  Bab. Gittin, fol. 69. 1.
• d 1.124

  Bab. Chetubh. fol. 17. 2.
• e 1.125

  Hieros. Berac. fol. 11. 2.
• f 1.126

  Lib. XII. c. 1••
• g 1.127

  Cap. 20.
• h 1.128

  Bab. Chetub. fol. 66. 2.
• i 1.129

  Bab. Schabb. fol. 63. 1.
• l 1.130

  Hieros. in Maasar Sheni, fol. 56. 3. & Maimon. in Kiddush. Ho∣desh, cap 4.
• m 1.131

  Hieros. Pisa∣chin, fol. 33. 1.
• n 1.132

  Pisachin, cap 7. hal. 4.
• o 1.133

  Hieros. Sotah, fol. 16. 3.
• p 1.134

  Pisach. cap. 2 hal. 1.
• q 1.135

  In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 2.
• r 1.136

  Ibid. cap. 1.
• s 1.137

  In Corban Pi∣sach. cap. 1.
• t 1.138

  Pisach. cap. 5 hal. 5, 6.
• u 1.139

  Pisach. cap. 8.
• x 1.140

  Hieros. Pisach. fol. 36. 2.
• y 1.141

  Pisachin, cap. ••. hal. 2.
• * 1.142

  x Pisach. cap. 9. hal. 3.
• a 1.143

  Pisachin, fol. 118. 1.
• b 1.144

  Pisach. fol. 95 2.
• c 1.145

  Bab. Sanhedr. fol. 37. 1.
• d 1.146

  Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.147

  Bathr. fol. 10. 2
• f 1.148

  Menachoth, fol. 40. 1.
• g 1.149

  Piske Tosa∣photh in Mena∣choth numer. 150.
• h 1.150

  Ibid. fol. 41. 1.
• i 1.151

  Cap. 5. hal. 3, 4
• l 1.152

  Sanhedr. c. 4.
• a 1.153

  Maimon. San∣hedr. cap. 3.
• b 1.154

  Sotah, fol. 47. 1.
• c 1.155

  Chetubh. fol. 27. 1. And Ke∣lim, fol. 12. 2.
• d 1.156

  Chetubh. fol. 51. 2.
• e 1.157

  Betsab, fol. 31. 1.
• f 1.158

  Chagigah, c. 1. hal. 1.
• g 1.159

  Chagigah, fol. 2. 2.
• h 1.160

  Fol. 9. 2.
• i 1.161

  Ad Chahig. fol. 17. 2.
• l 1.162

  In Bab. Pe∣sach. fol. 11. 2.
• m 1.163

  Sanhedr. fol. 105. 2.
• n 1.164

  Sanhedr. fol. 46. 2.
• o 1.165

  Sanhedr. fol. 35. 1.
• p 1.166

  Maimon. in Jom tobh. c. 1.
• q 1.167

  Gloss ibid. in cap. 6.
• r 1.168

  Bab. Jom tobh, fol. 15. 1.
• s 1.169

  Jom. tobh. cap. 6.
• t 1.170

  Bab. Joma, fol. 8. 2.
• u 1.171

  Hieros. Schab. fol. 13. 3.
• x 1.172

  Joma, ••. 69. 1.
• y 1.173

  Chetub. cap. 1.
• a 1.174

  Hieros. Schab. fol. 12. 1.
• b 1.175

  Hieros. Berach. fol. 2. 3.
• c 1.176

  Berac. cap. 1. hal. 2.
• d 1.177

  Hist. lib. 4. cap. 11.
• e 1.178

  Hieros. In the place before.
• f 1.179

  Bab. Chetub. fol. 17. 1.
• g 1.180

  Midr. Till. in Psal. CXXXV.
• h 1.181

  Maimon in Sanhedr. cap. 2.
• i 1.182

  Bab. Chagig. fol. 12. 2.
• l 1.183

  Beresh. Rabba, §. 13.