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

CHAP. XIII.

VERS. I.

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

Of the Galileans.

IF this report concerning the Galileans was brought to our Saviour immediately after the deed was done, then was this Tragedy acted by Pilate, a little before the Feast of Dedication, for we find Christ going toward that Feast, Vers. 22. But the time of this slaughter is uncertain; for it is a question whether they that tell him this passage, relate it as news which he had not heard before, or only to draw from him his opinion concerning that affair, &c.

It is hotly disputed amongst some, as to the persons whom Pilate slew. And

I. Some would have them to have been of the Sect of Judas the Gaulonite, and that they were therefore slain because they denied to give tribute to Caesar. He is called in∣deed Judas of Galilee a 1.1, and there is little doubt but that he might draw some Galileans into his opinion and practise. But I question then, whether Christ would have made any kind of defense for such, and have placed them in the same level with these upon whom the Tower of Siloam fell, when it so plainly appears that he taught directly contrary to that perverse Sect and Opinion. However, if these were of that Sect (for I will not contend it) then do these who tell this to our Saviour seem to lay a snare for him, not much unlike that question they put to him: Is it lawful to give tribute to Caesar or no?

II. There is one that confounds this story with that of Josephus b 1.2 which he relates from him thus abbreviated, In Galiaea autem, &c. In Galilee there were certain Samari∣tans, who being seduced by a notorious Impostor, moved Sedition at Mount Gerizzim (where this Cheat promised them to shew them the sacred Vessels, which he falsly told them had been hid by Moses in that place.) Pilate sending his forces upon them supprest them, the greater of them were taken and adjudged to death * 1.3. I admire how this learned man should de∣liver these things, with so much confidence as even to chastise Josephus himself for his mi∣stake in his computation of the time for this story, concluding thus, cum revera tamen caedes, &c. When indeed this slaughter made upon the Samaritans by Pilate, seems to be that very slaughter of the Galileans, mentioned by St. Luke, Chap. XIII. 1.

Whereas in truth Josephus mentions not one syllable either of Galilee or Sacrifice, or the Galileans, but Samaritans: and it is something a bold thing to substitute rebelling Samaritans in the place of sacrificing Galileans. Nor is it propable that those that tell this matter to our Saviour, would put this gloss and colour upon the thing while they related it.

III. The feud and enmity that was between Pilate and Herod c 1.4 might be enough to incense Pilate to make this havock of the subjects of Herod.

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

Whose blood Pilate mingled.

d 1.5 David swore to Abishai, As the Lord liveth, if thou touch the blood of this righteous man [Saul] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will mingle thy blood with his blood. So Pilate min∣gled the blood of these sacrificers, with the blood of those sacrifices they had slain. It is remarkable that in Siphra e 1.6 the killing of the sacrifices may be well enough done, by strangers, by women, by servants, by the unclean, even those Sacrifices that are most holy, provided that the unclean touch not the flesh of them. And a little after, At the sprinkling of the blood the work of the Priest begins, and the slaying of them may be done by any hand whatever.

Hence was it a very usual thing for those that brought the Sacrifice to kill it them∣selves: and so probably these miserable Galileans were slaughtered, while they themselves were slaying their own sacrifices. For it is more likely that they were slain in the Tem∣ple whiles they were offering their sacrifices, than in the way, whiles they were bringing them thither.

VERS. IV.

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

On whom the of Tower in Siloam fell.

THE pool of Bethesda was the pool of Siloam and from thence all that adjacent part of the City is denominated Siloam. And therefore it is left doubtful whether this Tower were built over the Pool, that is over the porches of the Pool, or stood something remote from it, in those parts that yet bore the name of Siloam. And if the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does not determine the matter, we must continue still in doubt. Will Gram∣mar permit that that article should be prefixed to that part of the City? It is certain that the very Pool is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, f 1.7 The Pool of Siloam. So that I conceive this Tower might be built over the Portico's of the Pool, and might overwhelm those eighteen men while they were busied about purifying themselves (and so this event falls in the more agreeably with that of the Galileans) or as they were expecting to be healed at the troubling of the waters; For it is very uncertain at what time this Tower fell.

VERS. VII.

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

Behold, these three years I come, &c.

THere was no Tree that was of a kind to bear fruit might lightly and upon every small occasion be cut down, that law providing against it in Deut. XX. 19, 20. where the Pesikta observes that there is both an affirmative, and also a negative command, by which it is the more forbidden that any Tree of that kind should be cut down unless up∣on a very indispensible occasion. g 1.8 Rabb saith, cut not down the Palm that bears a cab of dates. They urge, and what of the Olive, that that should not be cut down? If it bear but the fourth part of a cab. R. Chaninah saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 My Son Shibchah had not died had he not cut down a Fig-tree before its time.

VERS. VIII.

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

I will dig about it and dung it.

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

b 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They dung it and dig it, &c. The Gloss is, They lay dung in their Gardens to moisten the earth: they dig about the roots of their trees, they pluck up the suckers, they take off the leaves, they sprinkle ashes, and they smoke under the trees to kill worms.

VERS. XI.

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

Having a spirit of infirmity.

I. THE Jews distinguish between Spirits, and Devils, and good Angels. i 1.10 All things do subserve to the Glory of the King of Kings the Holy blessed one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even Spirits 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, also Devils 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also ministring Angels.

The difficulty is, in what sense they take spirits, as they are distinguisht from Angels and Devils, when it is probable they did not mean humane souls. But these things are not the business of this place.

II. Therefore as to this phrase in St. Luke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spirit of infirmity. Let us begin our enquiry from this passage: k 1.11 It is written, if I put the plague of Leprosie in an house of the land of your inheritance. l 1.12 R. Judah saith, this foretells such plagues to come upon them. R. Simeon saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He excepts those violent plagues that do not render a man unclean. Where the Gloss is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If those plagues come by the insufflation of the Devil, which do not defile the man. And the Gemara a little after, Rabba saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he excepts the plagues of spirits. Rabh Papa saith, he ex∣cepts the plagues of inchantments. Where the Gloss again hath it, Those plagues which are inflicted by the insufflation of the Devil, not by the hands of men.

1. You see therefore first, that it was a most received opinion amongst the Jews that diseases or plagues might be inflicted by the Devil. Which is plain also from the Evan∣gelists, because our Saviour in this very place tells us that the bowing together of this Woman, was inflicted upon her by Satan.

2. They conceived further that some diseases were inflicted that were unclean, and some that were not unclean. The unclean were the Leprosie, Issues, &c. Not unclean were such as this Woman's infirmity, &c.

III. They distinguish betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an evil spirit, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an unclean spirit. Not but they accounted an unclean spirit ill enough, and an evil spirit to be unclean enough, but that they might distinguish the various operations of the Devil, as also con∣cerning the various persons possest and afflicted by him.

1. They acknowledged that evil Spirits might inflict diseases. m 1.13 Whomsoever either the Gentiles, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evil spirits drive [i. e. beyond the bounds of the Sabbath.] Where the Gloss is, The evil spirit is the Devil that hath entred into him, disturbs his in∣tellectuals, so that he is carried beyond the bounds. But Rambam saith, They call all kind of melancholy an evil spirit. And elsewhere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an evil spirit, i. e. a disease.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The unclean spirit, amongst them was chiefly and more peculiarly that Devil that haunted places of burial, and such like, that were most unclean. n 1.14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The unclean spirit, i. e. the devil that haunts burying places. Thither the Necromancer betook himself (as the Gemara hath it, which I have also quoted in ano∣ther place) and when he had macerated himself with fasting, he lodgeth amongst the Tombs, to the end that he might be the more inspired by the unclean spirit. Nor is it much other∣wise (as they themselves relate it) with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Python, or prophesying spirit. For the Rabbins deliver 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Python is he that speaks be∣tween the parts. The Gloss is, He that raiseth a dead person, and sits between the parts of the bones, &c.

Hence that reason of our conjecture, concerning that demoniack, Luke IV. 33. that he was either a Necromancer, or Pythonist, taken from that unusual way expressing it which is there observable, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having an unclean spirit, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having an unclean devil; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having a spirit of an unclean devil.

There were therefore two sorts of men, whom they accounted under the possession of an unclean spirit, in their proper sense so called. Those especially who sought and were ambitious to be inspired of the devil, amongst tombs and unclean places: And those also who being involuntarily possessed by the Devil, betook themselves amongst Tombs and such places of uncleanness, And whether they upon whom the Devil inflicted unclean diseases should be ranked in the same degree, I do not determine. There were others who were not acted by such diabolical furies, but afflicted with other kind of diseases whom they accounted under the operation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of an evil spirit of disease or infir∣mity. Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of uncleanness, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of infirmity. And perhaps the Evan∣gelist speaks according to this Antithesis: that this Woman had neither a spirit of un∣cleanness, according to what they judged of a spirit of uncleanness, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a disease of uncleanness, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a spirit of infirmity.

VERS. XV.

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

Doth not each one of you on the Sabbath day loose his Ox?

THAT disceptation in Schabh. o 1.15 doth attest this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how far a beast going forth. Where it is very much cautioned that the beast be not brought out on the Sabbath day carrying any thing upon him that might be a burden not permitted to be born on that day. They allow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that a Camel be led out with an Halter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Horse with a Collar, &c. that is, when they are led out either to pa∣sture or watering. Nay the Gloss upon the place adds, That they may lead out the Horse to the water, that he may dip the Collar in the water if the Collar be unclean.

To this may be referred that abstruse and obscure rule p 1.16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning the building of mounds about a spring that belongs to a private man with that art, that the beast being led thither to watering on the Sabbath day, shall not go out of the place that is of common right.

q 1.17 It is not only permitted to lead the beast out to watering on the Sabbath day, but they might draw water for him, and pour it into troughs, provided only that they do not carry the water and set it before the beast to drink, but the beast come and drink it of his own accord.

VERS. XXIII.

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

Are there few that be saved?

THIS question, Lord are there few that be saved? when it was a received opinion amongst the Jews, that all Israel should have their part in the world to come, makes it doubtful, whether it was propounded captiously, or meerly for satisfaction.

This very matter is disputed amongst the Doctors. r 1.18 Therefore hell hath enlarged her self, and opened her mouth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beyond the statute. s 1.19 Resh Lachish saith, this is for him who forsaketh one statute. (The Gloss is, He that leaves one statute unobserved, shall be condemned in hell.) But R. Johanan saith, Their Lord will not have it so as thou sayest concerning them. (The Gloss is, He will not have thee judge so concerning Israel.) For the sense is, Although a man have not learnt but one statute only, he shall escape Hell. It is said, t 1.20 It shall come to pass that in all the land, saith the Lord, two parts of it shall be cut off, and dye, and the third part shall be left. Resh Lachish saith, The third part of Shem. R. Johanan saith unto him, Their Lord will not have it so as thou saist concerning them, for it is the third part of Noah. It is said, u 1.21 I will take you, one of a City and two of a Tribe▪ Resh Lachish saith, These words are to be understood in the very letter. R. Johanan saith unto him, Their Lord will not have it so as thou sayest concerning them, but one of a City shall expiate for the whole City, and two of a family for the whole family. It is said, I will take them for my people, and it is said, I will bring you into the land. He compares their going out of the land of Egypt, with their coming in to their own land: Now how was their coming in into the land of Canaan? There were only two persons of threescore Myriads that entred in. Rabba saith, So also shall it be in the days of the Messiah. A man would hardly have expected such ingenuity from a Jew, as we here meet with in Resh Lachish and Rabba.

VERS. XXXII.

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

Tell that Fox.

I Conceive, our Saviour may allude here to the common Proverb: x 1.22 The Brethren of Joseph fell down before his face and worshipped him, saith R. Benjamin bar Japheth. Saith R. Eliezer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is what is commonly said amongst men. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Worship the Fox in his time. (The Gloss is, In the time of his prosperity.) But go you, and say to that Fox, however he may wallow in his present prosperity, that I will never flatter him, or for any fear of him desist from my work, but behold I cast out devils, &c.

VERS. XXXIII.

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

It cannot be that a Prophet should perish, &c.

y 1.23 A Tribe, nor false Prophet, (such an one they accounted the Holy Jesus) nor an High-Priest, can be judged, but by the bench of seventy one. Rambam upon the place as also the Gemara. We know that a false Prophet must be judged by the Sanhedrin, from the parity of the thing: for so is judged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a rebellious Judge.

Now as to the judgment it self these things are said: z 1.24 They do not judge him to death, in the Court of Judicature that is in his own City, nor in that that is at Gabneh, but they bring him to the great consistory that is at Jerusalem, and reserve him to one of their Feasts, and at their Feast they execute him, as it is said: All Israel shall hear, and shall fear, and do no more so.

VERS. XXXV.

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

Ye shall not see me until the time come when ye shall say, Blessed is he, &c.

THere was a time (I confess) when I apprehended no difficulty at all in these words, but now (which may seem a Paradox) my old eyes see better than my younger ones did, and by how much the more I look into this passage, by so much the more ob∣scure it appears to me.

I. What sence must that be taken in, ye shall not see me? when as after he had said this, (at least as the words are placed in our Evangelist) they saw him conversant amongst them for the space of three months and more: particularly and in a singular manner, in that august triumph, when riding upon an Ass, he had the acclamations of the people in these very words, Blessed is he that cometh, &c. one might therefore think, that the words have some respect to this very time and action; but that in St. Matthew these words are repeated by our Saviour after this triumph was over. a 1.25

Christ is now at Jerusalem at the feast of Dedication; at least that feast was not far off, for we find him going to it, ver. 22. so that this exposition of the words looks fair enough; ye see me now, but henceforward ye shall see me no more, until ye shall say,

Blessed is he that cometh in the name of the Lord: which very thing was said in that triumph of his. But what shall we say then to that of St. Matthew, that these very words are reci∣ted sometime after he had receiv'd these acclamations from the people? I would hardly believe with the Learned Heinsius, that the words in St. Matthew are not set in their pro∣per place, but the series of the History is transpos'd: I would rather think our Saviour meant not an ocular seeing him, but spoke it in a spiritual and borrow'd sense; viz. in that sense wherein the Jews were wont to use the word seeing, when they spake of seeing the Messiah, the days of the Messiah, and the consolation of Israel: that is, of partaking and enjoying the comforts and advantages of the Messiah, and of those days of his. So that our Saviours meaning may seem to be this, Ye shall from hence forward enjoy no benefit from me the Messiah, till ye shall say, Blessed is he that cometh, &c. For it is worthy our enquiry whether Christ ever after these words of his did endeavour so to gather the chil∣dren of Jerusalem together, that the City might not be destroy'd, and the whole Nation cast off. He did indeed endeavour to gather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the remnant according to the election of grace, but did he ever after this, labour that the place and Na∣tion might be preserv'd? As to these it is argument enough that he had given them whol∣ly over in his own mind, in that here, and in St. Matthew he did in such precise terms denounce the ruin of Jerusalem, immediately before he utter'd these words. I had rather therefore than admit any immethodicalness in St. Matthew, expound the passage to this sense, From hence forward ye shall never see the consolations of Messiah, nor have me any ways propitious amongst you, endeavouring at all the preservation of your City or Nation from ruin, till ye shall say, Blessed is he that cometh in the name of the Lord.

II. But then here ariseth as great a difficulty about the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till, that is, whether it concludes them, that in time they will say and acknowledg it, or whether it excludes and denies that they ever shall, for who knows not how different and even contrary a force there is in this word until? Occupy till I come b 1.26. Here it concludes that he will come a∣gain. This iniquity shall not be forgiven you till you die c 1.27. There their forgiveness is excluded for ever. And indeed the expression in this place looks so perfectly two ways, that he that believes the conversion of the Jewish Nation as a thing that must come to pass, may turn it to his side; he that believes the contrary, to his.

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

Blessed is he that cometh in the name of the Lord.

ALthough a more intimate weighing of these words will not very much help in de∣termining the force of this word until in this place: yet will it probably afford us some light into the whole clause.

The words are taken out of Psal. CXVIII. 26. and were sung in the great Hallel. So that I will beg the Readers leave to digress a little in search of this usage, especially as to those words that are now in hand.

I. The great Hallel was the recitation of Psalms CXIII. CXIV. CXV. CXVI. CXVII. CXVIII. upon every feast, in every family or brotherhood. The Hymn that our Saviour* 1.28 with his Apostles sung at the close of the Passover d, was the latter part of this Hallel.

II. Every one indeed was of right bound to repeat it intirely in his own person. But seeing it was not every one's lot to be so learned or expedite as that came to, there was one to recite it in the stead of all the rest, and they after him made some responsals. This went for a maxim amongst them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he hear, 'tis as if he responded. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If he hear, though he do not answer, he performs his duty; the mean∣ing is, if any be so unskilful that he can neither recite himself, nor answer after another that doth recite, let him but hear attentively, and he doth as much as is required from him.

III. There was a twofold way of responding according to the difference of persons re∣citing. If an elder, or master of a family, or one that could fitly represent the whole Con∣gregation, should recite or lead in singing; then the rest repeat no other words after him except the first clause of every Psalm; and as to all the remainder they answer'd verse by by verse Allelujah. For the action of him that represented them, and led up in singing, a∣vail'd for those that were represented, especially they having testify'd their consent by answering Allelujah. He was a dunce indeed that could not answer so far amongst the rest.

IV. But if there wanted such an elder so well skill'd in reading or reciting, that it be∣came necessary for a servant or woman, or some more skilful boy to lead up, then let* 1.29 us hear what they did in that case. e If a servant or woman, or boy should lead in singing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every one in the Congregation recites those very words which he had said. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If a more antient person, or one of greater note do sing or read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they answer after him Hallelujah Now the reason why the words recited

by a servant, Woman, or Boy, should be repeated after them Verbatim, was this, be∣cause such an one was unfit to represent a Congregation, and his action could not avail for the rest, so that it behoved every person to recite singly for himself, that he might perform his duty.

V. When they came to the words now in hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Blessed be he that cometh in the name of the Lord, if it be a boy or a servant that is the praecentor: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He saith, Blessed be he that cometh, and the rest answer, in the name of the Lord. And this is that for which I have so long ventured up∣on the Reader's patience, that he may observe what is done differently from the rest, when this clause is recited. It is cut in two, which is not done in others. And the first words are not repeated after the praecentor, as they are in other clauses. And whe∣ther this custom obtained only in families where servants or boys led up in singing, we may judge from this following passage.

f 1.30 They askt R. Chaijam bar Ba, how doth it appear, that he who heareth, and doth not answer, perform his duty? From this saith he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that we see the greatest Rabbins standing in the Synagogue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they say blessed be he that cometh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they answer, in the name of the Lord, and they both perform their duty. Midras Tillin leaves these last words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wholly out. For so that hath it: The men of Jerusalem say from within, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 save us now O Lord we beseech thee. The men of Judea say from without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prosper us now Lord we beseech thee. The men of Jerusalem say from within, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blessed be he that cometh; and the men of Judea say from without, we have blessed you out of the house of the Lord.

I will not confidently assert that these men had any ill design when they thus man∣gled this famous clause; but surely there is at least some ground of suspition, that they hardly referr the words to the right object. R. Solomon assuredly doth not. For, so it ought to be said (saith he) to those that bring their first-fruits, and go up to the Feasts.

1. To come, is oftentimes the same with them as to teach; g 1.31 If any one shall come in his own name, him ye will receive: i. e. If any one shall teach. And so it is frequently in the Jerusalem Talmud, concerning this or the other Rabbin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he came, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he cometh. Which if it be not to be understood of such an one teaching, I confess I am am at a loss what it should mean else.

2. Those Doctors did not come and teach in the name of the Lord, but either in their own name, or in the name of the traditions of some Father. Hence nothing more fa∣miliar with them, than, R. N. in the name of R. N. saith: as every leaf, I may say al∣most every line of their writings witness. If therefore by cutting short this clause, they would be appropriating to themselves the blessing of the people, whom they had taught to say, Blessed be he that cometh, letting that slip, or omitting what follows, in the name of the Lord; they do indeed like themselves, cunningly lying at catch and hunting after ••ame and vain-glory.

Let the Reader judge whether Christ might not look this way in these words. How∣ever, I shall not scruple to determine that they shall never see the Messiah, as to any ad∣vantage to themselves, till they have renounced the Doctrines of coming in their own name, or in the name of the Traditions of their Fathers, embracing his Doctrine who is come in the name of the Lord. Which whether they shall ever do or no, let him de∣termine, who can determine whether that Nation shall ever be converted.

Notes

• a 1.1

  Acts V. 37.
• b 1.2

  Antiqu. lib. 18. cap. 5.
• * 1.3

  Ludov. Capel. Hist. Iud. com∣pend.
• c 1.4

  Luke XXIII. 12.
• d 1.5

  Midras Til∣lin. fol. 7. 4.
• e 1.6

  Fol. 4. 1. & Zevachin, fol. 31. 2.
• f 1.7

  Joh. IX. 7, 11.
• g 1.8

  Bava kama, fol. 91. 1.
• b 1.9

  Shtviith, fol. 35. 1.
• i 1.10

  Bemidb. rabb. fol. 157. 2. & Midras Schir. fol. 2. 3.
• k 1.11

  Horaioth, fol. 10. 1.
• l 1.12

  Levit. XIV. 34.
• m 1.13

  Erubhin, fol. 41. 2.
• n 1.14

  Gloss. in San∣hedr. fol. 65. 2.
• o 1.15

  Cap. 2. hal. 1.
• p 1.16

  Erubhin, fol. 17. 2.
• q 1.17

  Ibid. fol. 20. 2.
• r 1.18

  Sanhedr. fol. 111. 1.
• s 1.19

  Isa. V. 14.
• t 1.20

  Zechar. XIII. 8.
• u 1.21

  Jerem. III. 14.
• x 1.22

  Megillah, fol. 16. 2.
• y 1.23

  Sanhedr. fol. 2. 1.
• z 1.24

  Ibid. fol. 89. 1.
• a 1.25

  Matt. XXIII. 39.
• b 1.26

  Luk. XIX. 13.
• c 1.27

  Isa. XXII. 14.
• * 1.28

  Mat. XXVI.
• * 1.29

  ••••••ccath. •• 1.
• f 1.30

  Hieros. Suc∣cah. fol. 54. 1.
• g 1.31

  Joh. V. ••••.