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. VII. (Book 7)

VERS. III.

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

Due benevolence.

WHAT is wont to be understood here, is known well enough. For although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 includes all mutual offices of living together, you see to what the Apostle applies it, vers. 5. and that not without reason, when the Jewish Masters seriously prescribed many ridiculous things of this matter; sometimes defining the appointed times of lying with the wife, sometimes allowing the Vow of abstinence. Modesty forbids to relate their trifles: I had rather the Reader should go to them him∣self, than defile our paper with them. Only these few things we cannot but produce, that a reason may in some measure appear, why the Apostle treats of this matter.

a 1.1 Lying with the wife, concerning which mention is made in the Law, is this: Gentlemen, who neither exercise merchandize, nor any other work, every day. Workmen, twice a week. Scholars of the wise Men, every Sabbath Eve.

VERS. V.

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

Defraud you not one another, &c.

HE b 1.2 that by a Vow constrains his wife from his bed, according to the School of Shammai, let him do it for two weeks; according to the School of Hillel, for one only. Rambam upon the place writes thus, Let him keep this his Vow for one week only. But if he will keep it longer, let him put her away, and give her her dowry. But they say, Let the Scholars go forth to learn the Law, even without the permission of their wives, for thirty days. These indeed are the words of R. Eliezar. But according to the wise Men, it is lawful for two or three years: and the Tradition is according to the wise Men.

You have examples of some that far exceeded these bounds, in the Gemara at the place alledged, which see.

Rambam concludes, (concerning the common people) Know thou, that it is in the power of the wife to retain her husband, from going to Sea, or into the Army, unless it be near at hand; lest she might be defrauded of her due bed. She may also restrain him from passing from one work to another, lest her bed be thereby diminished: the study of the Law only excepted.

VERS. VI.

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

Not by commandment.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, permission, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Command, do something answer to those words, very usual among the Fathers of the Traditions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But now they would have marriage enjoyned under a very severe command.

The c 1.3 man is commanded concerning begetting and multiplying, but not the woman. And when doth the m••n come under this command? From the age of sixteen or seventeen years. But if he exceeds twenty years without marrying, behold he violates, and renders an affirma∣tive

precept vain. But if he be studious in the Law, and conversant in it; and if he fears marriage, lest the care of providing for his wife hinder his study in the Law; he may still tarry. Because he that is employed in the precepts, is free from that precept: much more he that converseth in the study of the Law. He whose mind is always taken up in the study of the Law, as Ben Azzai, and he that is intent upon it all his days, if he marrieth not a wife, in his hand is no iniquity. But if affection prevail upon him, let him marry a wife, although he have now children, lest he fall into evil thoughts. d 1.4 Let not a man refrain himself from generation and multiplying, unless he hath children already. The Gemara upon this place thus, If he have children, let him refrain himself from generation and multiplying; but from marrying a wife, let him not refrain himself—It is forbid him to be without a wife, be∣cause it is said, It is not good for man to be alone. And whosoever e 1.5 gives not himself to generation and multiplying, is all one with a murtherer—He is as though he diminished from the Image of God, &c.

The Apostle therefore determines against the Jewish Schools, that a man is not bound by the Law to marriage, but that he is in his own power in this affair, to contract him∣self, or not, as he finds himself continent or not. They said it is a Command, that every one marry a wife; but he saith, I have not a Command.

VERS. IX.

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

It is better to marry than to burn.

THAT you may apprehend the sense of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to burn, hear a story. f 1.6 Some captive women were brought to Nehardea, and disposed in the house, and in the Upper room (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of Rabh Amram. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They took away the ladder, or the stairs, (that the women might not go down, for they were shut up there, until they should be ransomed) As one of them passed by the window, the light of her great beauty shined into the house. Amram (taken with the womans beauty) set up the stairs again, which ten men scarcely could do (that he might go up to the woman) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he was now got to the middle of the stairs, he delayed his feet (and stop∣ped, strugling with that evil affection to overcome it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And with a loud voice cried out Fire, Fire, in the house of Amram. (The Gloss saith, This he did, that the neighbours flocking thither, he might desist from his purpose, and from that affection out of shame) The Rabbins run to him, and (seeing nothing of fire or flame) say, Thou hast disgraced us. To whom he replied, It is better that ye be disgraced in the house of Amram in this World, than that ye be disgraced by me in the World to come. He adjured that evil affection to go out of him, and from thence it went out as a pillar of fire. To which he said, Thou art fire, and I am flesh, yet for all that I have prevailed against thee.

VERS. X.

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

Not I, but the Lord.

AND on the contrary, Vers. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I speak, not the Lord.

I. Weigh first that distinction very usual in the Schools, between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A text of Scripture, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Opinion. g 1.7 Death by the sword is worse than death by the plague.: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If you will I will produce a Text of Scripture (to prove this) If you will I will produce reason, or my opinion. If you will I will produce an Opinion. That renders one abominable, but not this. If you will, I will produce Scripture, Precious in the eyes of the Lord is the death (the plague) of his Saints. Famine is worse than the sword, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If you will, I will produce an opinion. Famine afflicts a long while, the sword not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If you will, I will produce Scripture: It is better for them that dye by the sword, than that dye by famine. And, A burnt offering that is killed not under its proper notion, the blood of it is not to be sprinkled under a notion that is not proper. If you will, I will produce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my opinion, or, reason, If you will, I will produce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Text of Scripture. And very many instances of that nature.

II. And now compare the words of the Apostle: These things I say not, but the Lord: that is, This is not my bare opinion, but so saith the Scripture. And on the contrary, These things I say, not the Lord: that is, This is my opinion, although there be not some Text of Scripture, which saith so in plain words. Thus he explains himself, Chap. IX. 8. Say I these things, and not the Law?

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

Let not the wife depart from her husband.

Nor without weighty reason doth he admonish concerning this thing also, since both among Jews and Gentiles, the opinion was too loose concerning the firmness of the mar∣riage bond; and more loose among the Jews, than among the Gentiles.

I. Think first of the toleration of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among them, which take in their words, h 1.8 If any marry a young maid, and she afterward will not have him for her husband, she may put him away, and depart from him; and there is no need of a bill of Divorse. Hence this is the form 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a Bill of this kind of putting away (when the wife put away her husband) if it were demanded.

In the day N. of the week N. of the month N. of the year N. 〈◊〉〈◊〉. the daughter of N. put away before us, and said: My mother or my brethren deceived me, and wedded me, or betrothed me, when I was a young maid, to N. the son of N. But I now reveal my mind before you, that I will not have him, &c.

II. Among them also there was departing from each other by mutual consent. i 1.9 A good man had a good wife: but because they had not children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They mutually put away one another. That good man married a bad wife, and she made him bad. That good woman married a bad husband, and she made him good.

They allow also the same license to the Heathen. l 1.10 R. Jochanan saith, The sons of Noah have not divorse, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they put away one another.

III. To omit the departure of the wife from the husband for the causes of lust, as Herodias departed from Philip, to be married to Herod, and Drusilla from Aziz, and married Felix m 1.11. A perverse wife might compel her husband, to put her away. A n 1.12 wife which refuseth to lye with her husband, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rebellious: And they demand of her, why she is so rebellious: if she answers, I despise him, and cannot endure his bed, they compel him to put her away for a time. Yea, o 1.13 R. Jochanan saith, A wife may put away her husband.

Those departures therefore the Apostle altogether forbids. And when vers. 11. he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But and if she depart, he doth not so much tolerate them, as supposes them to happen, and provides against them all, as much as may be, by the following rules, Let her remain unmarried, or be reconciled to her husband.

VERS. XI.

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

Be reconciled to her husband.

COmpare Deut. XXIV. 4. Her former husband, which sent her away, may not take her again to be his wife. For the bond which was there made, is not dissolved here. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.14 He makes it void: it is made void: they are the words of Rabbi. (The Gloss is, The husband sends a bill of divorse to the wife: if either he himself afterwards goes to his wife, or sends a messenger to him, saying, The bill of Divorse, which I sent to thee, let it stand for nothing, it is nothing.) A Tradition. In former times he compelled the Bench in another place, who would make void the Bill, and made not the thing known to his wife. Ga∣maliel the Elder appointed, that they should not do this; because sometimes the wife not know∣ing of the withdrawing of the Bill, marrieth another, and so hath bastard children.

Behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Reconciliation after a Divorse, (but the Apostle speaks not in this place of Divorse) and yet the Jews by their practice shewed, that they thought the bond of marriage was loosed by any Divorse, for they admitted second marriages.

VERS. XIV.

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

Now are your children holy.

A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Unclean, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Holy, denote not children unlawfully begotten▪ and lawfully begotten, but Heathenism, and Christianism. There is indeed this Tradition among the Jews. q 1.15 A son by unlawful wedlock that is, unlawful by consanguni∣ty) is a son of the man in all regards, and is to be reputed for an Israelite, although he be misbegotten. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But a son begotten of a Heathen woman, is not his son. Where the Gloss, He is not called the son of the man, but the son of the woman.

But the present discourse of the Apostle turns not upon this hing, namely, whether a son sprung from parents, whereof one was a Christian, the other a Heathen, be a legiti∣mate issue, but whether it be a Christian issue. For it is sufficiently known, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Holy, is very frequently taken for those that profess Christianity: and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Holiness in the Talmudists is taken in a like sense.

Au r 1.16 husband, and wife being made Proselytes, are separated from each other ninety days, that distinction may be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be∣tween an issue born in holiness, and an issue born out of holiness. s 1.17 The daughter of a Prose∣lytess, made a Proselytess with her mother, if she play the whore (after espousal) is to be strangled. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if she conceive without Holiness, and bring forth in holiness, then she is to be stoned. Again, t 1.18 A Proselytess, which was marri∣ed to a Proselyte; and they beget a son 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Although both his concepti∣on, and his birth be in Holiness, yet it is permitted him to marry a bastard woman.

You see at first sight, what that expression, In Holiness, means. An offspring born out of Holiness, was an offspring born while the Parents were yet Heathens: Within Holiness, when they were now made Proselytes. In the same sense the Apostle; Your children are born in Holiness, that is within Christianity, if either father or mother be Christian. And the children themselves are holy, that is, Christians.

The Heatheus were reckoned by the Jews for unclean, and so unclean indeed, that they could not contract uncleanness, no not from the most unclean thing, a Sepulchre u 1.19. Hence Heathen children were to them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Unclean, and the children of Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Holy. To which sense, very well known to the Nation, the Apostle alludes in these words.

VERS. XVIII.

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

Let him not become uncircumcised.

IN Talmudic Language, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Let him not draw his foreskin. x 1.20 Let Cir∣cumcision be four or five times repeated, if any one be so often 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Drawn uncircumcised. Again, y 1.21 There were many in the days of Ben Cozba, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who drew over the foreskin, that were again circumcised. And, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 z 1.22 A Tradition. He whose foreskin is drawn over, is to be circumcised again. The Interpretation of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Drawn) is this, if after he had been circumcised, the foreskin is drawn over, either by men, or by some sickness. There were many in the days of Ben Cozba, who had been circumcised, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whose foreskin they drew over by force in the City Betar. But Ben Cozba prevailed, and reigned two years and an half.

And they were circumcised again in his days.

VERS. XIX.

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

Circumcision is nothing.

AMong many things which may here be spoken, we will observe only two; one from the very practice of the Jews, the other from the chief end of circumcision.

I. You will wonder perhaps, Reader, when you hear, that some Jews always went uncircumcised; yea, that some Priests not circumcised, ministred at the Altar, and that without the complaint of any, and indeed without any fault. But the Fathers of the Traditions themselves do confess this. Very frequent mention is made in the Talmudists of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An uncircumcised Israelite, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An uncircumcised Priest.

R. a 1.23 Jochanan in the name of R. Benaiah saith, They sprinkle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Up∣on an uncircumcised Israelite. b 1.24 All the Sacrifices whose blood is received by an Alien, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The uncircumcised Priest lamenting, &c. are not approved. R. Simeon saith, They are approved. And, c 1.25 R. Lazar in the name of R. Haninah saith, There is a story 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of an uncircumcised Priest, who sprinkled blood at the Altar; and his sprinklings were approved. d 1.26 An uncircumcised Priest is a Priest, whose brethren died by circumcision. And, An e 1.27 uncircumcised Israelite is, whose brethren died of circumcision: and yet he is an Israelite, although uncircumcised. For the Israelites are not bound to perform the precepts where Death will certainly fol∣low. For it is said, Laws, which if a man shall observe them, he shall live in them, not that he dye in them.

Hence if the first, second, third son should dye by circumcision, those that were born after were not circumcised, but were always uncircumcised, and yet Israelites in all re∣spects, Priests in all respects. f 1.28 R. Nathan saith, I travailed to Cesarea of Cappadocia, and there was a woman there, who had brought forth male children, which had died of circumcisi∣on, the first, the second, the third: they brought the fourth to me, and I looked upon him, and saw not in him the blood of the Covenant. He advised them to permit him a little while, though not circumcised, and they permitted him, &c.

Now Jew, tell me, Whether Circumcision is any thing, especially whether it be of so much account, either to Justification, or to Sanctification, as you esteem it, when an Israelite might be a true Israelite, and a Priest a true Priest, without Circumcision.

II. Circumcision is nothing, in respect of the time, for now it was vanished, the end of it, for which it had been instituted, being accomplished. That end the Apostle shews in those words Rom. IV. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A seal of the Righteousness of the Faith in uncircumcision. But I fear the words, are not sufficiently fitted by most Versions to the end of Circumcision, and the scope of the Apostle; while they insert some thing of their own. The French Translation thus, Scean de la justice de foy Laquelle il avoyt durant le prepuce. A seal of the righteousness of Faith, which he had during uncircumcision. The Italian thus, Segno della giustitia della fede laquale fu nella circoncisione. A Seal of the Righteousness of the Faith which was without circumci∣sion. The Syriac reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And a sign of the Righteousness of his Faith, The Arabic, of the righteousness of Faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which was in uncircum∣cision. Others to the same sense; as though Circumcision were given to Abraham for a sign of that righteousness, which he had, while as yet he was uncircumcised: which we deny not in some sense to be true: but we believe Circumcision especially looks far another way.

Give me leave to render the words thus, And he received the sign of Circumcision, a seal of the Righteousness of the Faith, which should hereafter be in Uncircumcision. I say, Which should be, not, which had been. Not, which had been to Abraham, as yet uncir∣cumcised, but which should be to his seed uncircumcised, that is, To the Gentiles, that should hereafter imitate the faith of Abraham.

For mark well upon what occasion Circumcision was appointed to Abraham, laying be∣fore your eyes the history of it, Gen. XVII.

First, This promise was made him, Thou shalt be the Father of many Nations; in what sense, the Apostle explains in that Chapter: and then a double Seal is subjoyned to esta∣blish the thing, viz. The changing of the name Abram into Abraham; and the instituti∣on of Circumcision: ver. 4. Behold my Covenant is with thee, Thou shalt be the Father of many Nations. Why is his name called Abraham? For the sealing of this promise, Thou shalt be the Father of many Nations. And why was, Circumcision appointed him? For sealing the same promise, Thou shalt be the Father of many Nations. So that this may be the sense of the Apostle, very agreeable to the institution of Circumcision: He received the sign of Circumcision a Seal of the Righteouss of Faith, which herafter the Uncircumcision (or the Gentiles) was to have and obtain.

Abraham had a double Seed: a natural seed, that of the Jews; and a Faithful seed, that of the believing Gentiles. The Natural seed is signed with the sign of Circumcision, first indeed for the distinguishing it self from all other nations, while they were not as yet the seed of Abraham. But especially, in memory of the justification of the Gentiles by Faith, when at last they were his seed. Therefore upon good reason Circumcision was to cease, when the Gentiles should be brought in to the Faith, because then it had obtained to its last and chief end; and from thenceforth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Circumcision is nothing.

VERS. XXIII.

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

Be ye not the Servants of men.

I Ask whether the Apostle speaks these words directly, and as his own sense; or by way of objection, to which he answereth in the verse following. The Jews were wont thus to object concerning themselves, by reason of their liberty obtained by the redemption out of Egypt; so that they would not endure by any means to be called Not free. Joh. VIII. 33. Rabban g 1.29 Jochanan ben Zaccai said, The blessed Lord saith, The ear which heard my voice upon mount Sinai, at what time I said, For the children of Israel are my Servants, and not the Servants of Servants, but it goes, and obtains to its self the Lord, let that ear be bored.

Perhaps these new Christians, that were of a servile condition, laboured under this pride, not as yet instructed concerning the true sense of Evangelical Liberty. Or this scruple stuck with them, whether it were lawful for a Christian to serve a Heathen, An Atheist, An Idolater, &c. such Questions are moved by the Masters, Whether an Israelite is to be sold for a Servant to a Heathen, Whether an Israelite that is a Servant is to be pressed with the same service, as a Canaanite.

If the Apostle speaks directly, he does not discourse concerning Servants particularly, but of all Christians in general. And it is far from his intention to take away the rela∣tion, that is between Masters and Servants: but he admonisheth all Christians, that they serve not the evil lusts and wills of men, but him that redeemed them with a price.

VERS. XXVI.

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

For the present necessity.

AND by and by, vers. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The time is short, it remaineth. The Corinthians enquired of the Apostle by a letter in the case of marriage, as it seems by his answer.

I. Concerning Marriages between a believer, and an unbeliever, whether they were to be continued, or not continued.

II. Concerning the Marriages of Virgins, or single persons. But now, how a scru∣ple should arise to them in this latter, is somewhat obscure. Among the Jewish Christi∣ans a scruple might arise, whether it were lawful for a single man to abstain from mar∣riage, because in that nation, as we have observed, they commanded matrimony by Law. But if the question were, whether it was lawful for a Virgin, or a single man to contract Matrimony (For the Apostle answereth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou hast not sin∣ned, as though it were asked rather, whether it were lawful to marry, than whether it were lawful not to marry) then you will scarcely conjecture whence it should arise but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, From the present necessity.

Our Apostle teacheth, that some forbad marriage, 1 Tim. IV. 3. But under what pretence? Either under this, that they babbled that marriage opposed the purity of the Gospel, as Satur••ilus in Jereny; or that they avoyded marriages for those calamities that hung over them. They forbid marriage, saith the Apostle, and command to ab∣stain* 1.30 from meats. Hear the Gemarists a little.

From i 1.31 the time that the second Temple was destroyed, Pharisees (Separatists) were mul∣tiplyed in Israel, who eat not flesh, nor drunk wine. To whom R. Josuah, Why, O my Sons, do ye not eat flesh, nor drink wine? And they answered, should we eat flesh, of which we were wont to offer on the Altar, and now it is perished? And shall we drink wine, of which we were wont to pour out upon the Altar, and now it is ceased.—When a wicked Empire ruled over Israel, and decreed rough things against them, and made the Law, and the pre∣cept cease from them, and permitted them not to circumcise their children, they said to R. Jesus, It is fit, that we resolve among our selves, not to contract marriage, nor beget Sons, &c.

Behold men prepared, and sworn almost to perpetual abstinence from marriage by reason of calamities. From the like cause also I suspect, some Christians might be in doubt, in the times of the Apostles. Our Saviour had foretold, that those times should be very rough, that went before the Destruction of Jerusalem, Mat. XXIV. And that not within the bounds of Judea only: but that judgment should begin from the Temple of God every where, 1 Pet. IV. 17. and a day of Temptation should come upon the whole world, Revel. III. 20. So that that prediction being known to the Churches, and the times now inclining towards those calamities, it is no wonder, if concern and care about those straits invaded the Christians, and deterred very many single persons from marriage.

Notes

• a 1.1

  Chetub. cap. 5. hal. 6.
• b 1.2

  Ibid.
• c 1.3

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 15
• d 1.4

  Jevamoth, cap. 6. hal. 6.
• e 1.5

  Ibid. fol. 63. 2
• f 1.6

  Kiddushin, fol. 81. 1.
• g 1.7

  Bava Bathra, fol. 8. 2.
• h 1.8

  Maimon. Ge∣rush. cap. 11.
• i 1.9

  Berish. Rabb. §. 17.
• l 1.10

  Id. §. 18.
• m 1.11

  Joseph. An∣tiq. lib. 20. c. ••.
• n 1.12

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 14
• o 1.13

  Berish. Rabb. in the place last quoted.
• p 1.14

  Jevamoth, fol. 90. 2.
• q 1.15

  Maimon Issu∣re•• Biah, c. 12.
• r 1.16

  〈◊〉〈◊〉▪ fol. 42. 1.
• s 1.17

  〈◊〉〈◊〉. fol. 44. 2.
• t 1.18

  Mai••••••. Iss••∣••es ••iah▪ cap. 15
• u 1.19

  Hieros. Pesach. fol. 36. 2.
• x 1.20

  Berish. Reb••, fol. 46.
• y 1.21

  Hieros. Jeva∣moth, fol. 9. 1.
• z 1.22

  R. Nissim in Jevamoth, fol. 428. 2.
• a 1.23

  Hieros. Pesach. fol. 36. 2.
• b 1.24

  Levachin, cap. 2. hal. 1.
• c 1.25

  Hieros. in the place before.
• d 1.26

  Gloss in Ze∣vachin.
• e 1.27

  Ar••ch ex C••••li••.
• f 1.28

  Hieros. Jeva∣moth, fol. 7. 4.
• g 1.29

  Kiddush. fol. 22. 2.
• * 1.30

  h Lib. 1. c. 22.
• i 1.31

  •••••••• 〈◊〉〈◊〉, fol. 60. 7.