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

CHAP. XIV. (Book 14)

VERS. II.

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

He that speaketh in a Tongue.

SPeaking in a Tongue? In what Tongue? You will find this to be no idle question, when you have well weighed these things.

I. There is none with reason will deny, that this whole Church of Corinth understood one and the same Corinthian or Greek Language: as also, that the Apostle here speaks of the Ministers of that Church, and not of strangers. But now it seems a thing not to be believed, that any Minister of that Church would use Arabic, Egyptian, Armenian, or any other unknown Languague publickly in the Church; from whence not the least benefit could accrue to the Church, or to the Minister himself. For although these Ministers had their faults, and those no light ones neither, yet we would not wil∣lingly accuse them of mere foolishness, as speaking an unknown Language for no reason: nor of ostentation, as speaking only for vain glory. And although we deny not, that it was necessary, that those wonderful gifts of the Holy Ghost should be manifested be∣fore all the people, for the honour of him that gave them; yet we hardly believe, that they were to be shewn vainly, and for no benefit.

II. The Apostle saith, vers. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ He that speaketh in a Tongue edifieth himself. Which how could he do from those Tongues, when he could have uttered those very things in his Mother Tongue, and have reaped the same fruit of edification?

III. The Apostle tolerates an unknown Tongue, if an Interpreter were present. But I scarce believe he would tolerate, that one should prate in Scythian, Parthian, or Ara∣bick, &c. when he could utter the same things in the Corinthian Language, and without the trouble of the Church, and an Interpreter.

We are of opinion therefore, nor without reason, that that unknown Language, which they used, or abused rather, in the Church, was the Hebrew; which now of a long time past was not the common and Mother Tongue, but was gone into disuse; but now by the gift of the Holy Ghost it was restored to the Ministers of the Church; and that necessarily, and for the profit of the Church. We enquire not, in how many un∣known Languages they could speak, but how many they spake in the Church; and we believe that they spake Hebrew only.

How necessary that Language was to Ministers, there is none that doubts. And hence it is, that the Apostle permits to speak in this (as we suppose) unknown Language, if an Interpreter were present, because it wanted not its usefulness. The usefulness ap∣peared thence, as well to the speaker, while he now skilled and more deeply understood the original Language; as also to the Hearers, while those things were rendred truly, which that Mystical and Sacred Language contained in it.

The foundations of Churches were now laying, and the foundations of Religion in those Churches; and it was not the least part of the Ministerial task at that time, to prove the Doctrine of the Gospel, and the person, and the actions, and the sufferings of Christ out of the Old Testament: now the Original text was unknown to the common people; the Version of the Seventy Interpreters was faulty in infinite places; the Tar∣gum upon the Prophets was unconstant, and Judaized; the Targum upon the Law was, as yet none at all; so that it was impossible to discover the mind of God in the Holy Text without the immediate gift of the Spirit, imparting perfect and full skill both of the Language and of the sense: that so the foundations of Faith might be laid from the Scriptures, and the true sense of the Scriptures might be propagated without either er∣ror, or the comments of men.

The Apostle saith, Let him pray, that he may interpret, vers. 13. And Interpretation is numbred among the extraordinary gifts of the Spirit. Now let it be supposed that he spake Latine, Arabick, Persian: either he understood what he spake, or he did not: if he did not, then how far was he from edifying himself? And yet the Apostle saith, He

that speaks in a Tongue edifies himself. If he understood what he spake, how easie was it for him, to render it in the Corinthian Language? There are many now Learned by study, who are able to translate those Tongues into the Corinthian or the Greek without that extraordinary gift of Interpretation, immediately poured out by the Holy Ghost. But let it be supposed, which we do suppose, that he spake in the Hebrew Tongue, that he either read, or quoted the holy Text in the original Language; and that he either preached or prayed in the phrases of the Prophets; it sufficed not to the Interpretation, to render the bare words into bare words, but to understand the sense and marrow of the Pro∣phets Language, and plainly and fully to unfold their mysteries in apt and lively and choise words, according to the mind of God: which the Evangelists and Apostles by a divine skill do in their writings.

Hear the judgment of the Jews concerning a just Interpretation of the holy Text. a 1.1 They are treating of the manner of espousing a woman. Among other things these passages occur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Rabbins deliver; If he saith, Be thou my Espouser, if I read: If he read three verses in the Synagogue, behold she is espoused. R. Judah saith, Not until he read, and interpret. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be interpret according to his own sense? But the Tradition is this, R. Judah saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that interprets a verse according to his own form, behold he is a lyar. If he add any thing to it, be∣hold he is a Reproacher and Blasphemer. What therefore is the Targum? Or what Interpre∣tation is to be used? Our Targum.

The Gloss there writes thus. He that Interprets a verse according to his own form,] that is, according to the literal sound. For example, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. XXIII. 2. He that interprets that thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt not testifie against judgment, is a lyar: for he commands, that judgment be brought forth into light. But let him so interpret it, Thou shalt not restrain thy self from teaching any that enquire of thee in judgment. So Onkelos renders it.

If he add any thing to it.] If he say, Because liberty is given to add somewhat, I will add wheresoever it lists me: he sets God at nought, and changeth his words. For wheresoever On∣kelos added, he added not of his own sense. For the Targum was given in Mount Sinai; and when they forgat it, he came and restored it. And Rab. Chananeel explains those words, He that Interprets a verse according to his own form, by this example, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. XXIV. 10. He that shall render it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they saw the God of Israel, is a lyar; for no man hath seen God, and shall live: And he will add to it, who should render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they saw the Angel of God. For he at∣tributes the Glory of God to an Angel. But let him interpret it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they saw the Glory of the God of Israel. So Onkelos again.

So great a work do they reckon it to interpret the sacred Text. And these things which have been said perhaps will afford some light about the gift of Interpre∣tation.

But although the use of the Hebrew Tongue among these Ministers, was so profitable and necessary; yet there was some abuse, which the Apostle chastiseth; namely, that they used it not to edification, and without an Interpreter: and further, while I behold the thing more closely, I suspect them to Judaize in this matter, which we have before observed them to have done in other things; and that they retained the use of the Hebrew Language in the Church, although unknown to the common people, and followed the custom of the Synagogue. Where,

I. The Scripture is not read, but in the Hebrew Text; yea, as we believe, in the Syna∣gogues even of the Hellenists: as we dispute elsewhere of that matter.

II. Publick prayers in the Synagogue were also made in Hebrew, one or two excepted which were in Chaldee. b 1.2 They were wont to repeat the prayer, whose beginning is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 af∣ter Sermon. For the common people were there present, who understood not the holy Language. Therefore this prayer they composed in the Chaldee Tongue, that all might understand. The rest they understood not.

III. He that taught, or preached out of the chair, spoke Hebrew, and by an Interpre∣ter. c 1.3 The Interpreter stood before the Doctor, who preached, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the Doctor whispered him in the ear in Hebrew, and he rendred it to the people in the mother Tongue. And there in the Gemara, a story is related of Rabh, who was present as Inter∣preter to R. Shillah: and when R. Shillah said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Cock crows, Rabh rendred it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he should have rendred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hence there is very frequent mention in the Books of the Talmudists of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Interpreter of this and that Doctor.

While I consider these things used in the Synagogues of the Jews, and remember that a great part of the Church of Corinth consisted of Jews; I cannot but suspect, that their Ministers also used the same Tongue according to the old custom. Namely, that one read the Scripture out of the Hebrew Text, another prayed, or preached in the Hebrew

Language, according to the custom used in the Synagogues. Which thing indeed the Apostle allowed, so there were an Interpreter, as was done in the Synagogues: because that Language full of misteries, being rendred by a fit Interpreter, might very much conduce to the Edification of the Church.

I suspect also that they Judaized in the confused mixture of their voices: which seems to be done by them, because the Apostle admonisheth them to speak by turns, ver. 27. and not together. Now from whence they might fetch that confusedness, judge from these passages. d 1.4 The Rabbins deliver. In the Law one reads, and one interpreters; And let not one read, and two interpret. But in the Prophets one reads, and two interpret. But let not two read, and two interpret. And in the Hallel, and in the book of Esther ten may read, and ten interpret.

The Gloss is thus, Let not one read in the Law, and two interpret.] Much less, let two read. And the reason is, because two voices together are not heard. But in the Prophets, let one read, and two interpret] Because the interpretation was for the sake of women, and the common people, who understood not the holy Language. An it was necessary, they should hear the interpretation of the Law, that they might understand the precepts: But of the in∣terpretation of the Prophets they were not so accurate.

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

He that prophesieth.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To prophesie, comprehends three things, Singing Psalms, Doctrin, and Revelation: as vers. 26.

• I. To Prophesy is taken for singing Psalms, or celebrating the praises of God, 1 Sam. X. 5. A Choir of Prophets shall meet thee with a drum, a pipe and a harp, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall prophesy. Where the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they shall sing or praise. And Chap. XIX. 24, 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And he went forward singing. And he put off his (royal) garment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and sung.

  From this signification of the word prophesying, you may understand in what sense a woman is said to prophesy, Chap. XI. 5. that is, To sing Psalms. For what is there said by the Apostle, A man praying or prophesying, and a woman praying or prophesying, is ex∣plained in this Chapter, when it is said, I will pray, and I will sing.

• II. To prophesie is to preach, or to have a doctrin, as vers. 26. Hence the Chaldee al∣most always renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Prophet by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Scribe, or Learned, or one that teacheth. When it is very ordinarily said of those, that were endued with extraordinary gifts, That they spake with Tongues, and Prophesied, Act. X. 46. it is said, that they spake with Tongues and magnified God. For, they prophesied, is said they magnified God. And that, these two ways, either by praysing God, or by preaching and declaring the wonderful things of God, Act. XI. 11.
• III. To Prophesy is to foretel and teach something from divine revelation; which is expressed vers. 26. by Hath a revelation. In those times there were some who being in∣spired with a Spirit of Revelation, either foretold things to come; as Agabus did a fa∣mine, Act. XI. 28. and Pauls bonds, Act. XXI. 10. or revealed the mind of God to the Church, concerning the doing or the not doing this or that thing: as Act. XIII. 2. By the Prophets of Antioch they separate Paul and Barnabas, &c.

VERS. V.

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

I would that ye all spake with Tongues.

THE words do not so much speak wishing, as directing; as though he had said, I restrain you not to prophesying alone, however I speak those things, which are vers. 1, 2, 3. But I will exhort, that ye spake with Tongues, when it is convenient, but rather, that ye prophesy. He had said, Tongue, in the singular number, vers. 2, 4. be∣cause he spake of a single man; now he saith, Tongues, in the plural number, in the very same sense, but that he speaks of many speaking.

Would the Apostle therefore have this, or doth he perswade it, or doth he wish it, if so be it be a wish; I would have you all speak in the Church in the Punic, Egyp∣tian, Ethiopic, Scythian, and other unknown tongues? Think seriously to what end this could be. But if you understand it of the Hebrew, the end is plain.

VERS. XV.

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

What is it then?

THE Apostle renders in Greek the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most common in the Schools, e 1.5 Rab∣ba asked Abai, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A man goes in to the woman, when she is espoused: what then? Or what is to be resolved in that case? Again, f 1.6 The wife saith, I will suckle the Infant: but the husband saith, thou shalt not suckle him. The women hearken. But the husband saith, that she should suckle it, the wife saith not. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What is then to be done? g 1.7 One goes in the street, and finds a purse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What is to be done with it? behold it becomes his. But an Israelite comes, and gives some signs of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What is then to be resolved on? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.8 Let our Master teach us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Priest that hath a blemish, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What is it, that he lift up his hands, to bless the people? that is, What is to be resolved concerning him? whether he should lift up his hands or no? And the determination of the Question follows every where.

To the same sense the Apostle in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What therefore is to be done in this case, about the use of an unknown tongue? he determines, I will pray with the Spi∣rit, and I will pray with the understanding.

So vers. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What is it, brethren? that is, What is to be done in this case, when every one hath a Psalm, hath a doctrin, &c. He determines, Let all things be done to edification.

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

I will pray with the Spirit, &c.

That is, in the demonstration of the gifts of the Spirit; and I will pray with the understanding, that is, That I be understood by others.

VERS. XVI.

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

He that occupieth the room of the unlearned.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hidjot, a word very usual among the Rabbins. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i 1.9 R. Meir explained, or determined, in the private tongue. So also R. Judah. And Hil∣lel the old. And R. Jochanan ben Korchah, &c. The Gloss is, Private men were wont to write other wise, than according to the rule of the wise men. There 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wise man, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are opposed. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Private Priests are opposed to Priests of a worthier order: and which we have observed before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Private men, are opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judges.

In 1 Sam. XVIII. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a poor and contemptible man, in the Targumist is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a poor and private (Hidiot) man.

According to this acception of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Jews, the Apostle seems in this place to distinguish the members of the Church from the Ministers, private per∣sons from public. So in those various companies celebrating the Paschal Service, there was one, that blessed, recited, distributed and was as it were the public Minister for that time and occasion; and all the rest were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or private persons. So also in the Synagogues, the Angel of the Church performed the public Ministry, and the rest were as private men. These were indeed persons among them, who were not in truth pri∣vate men, but Judges and Magistrates, and learned men; but as to that present action, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which you must not understand of sitting in lower seats, but of their present capacity) they supply the place, or sustain the condition of private persons, as to the present action, as men contradistinct from the public Minister. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed occurs for a common, or unlearned man, vers. 23. Which yet hinders not at all, but that in this place it may be taken in the sense mentioned.

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

How shall he say, Amen, &c.

It was the part of one to pray, or give thanks, of all to answer Amen. l 1.10 They answer Amen after an Israelite blessing, not after a Cuthite, &c. But m 1.11 They answered not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Orphan Amen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor the snatched Amen, &c.

The Orphan Amen was, when Amen was said, and he that spake, weighed not, or knew not why, or to what he so answered. To the same sense is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 n 1.12 An Orphan Psalm, that is, a Psalm, to which neither the name of the Author is inscribed, nor the occasion of the composure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Talmudists is sometimes a Fool, or Un∣learned.

Let it be so, if you please, in this phrase. Such is the Amen, concerning which the Apostle in this place; when any one answers Amen foolishly to a thing not understood.

VERS. XXI.

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

It is written in the Law.

IN the Law, that is, in the Scripture. In opposition to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The words of the Scribes. For that distinction was very usual in the Schools. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This we learn out of the Law, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And this from the words of the Scribes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.13 The words of the Law (that is, of the Scripture) have no need of confirmation. But the words of the Scribes have need of confirmation.

The p 1.14 former Prophets, and the latter, and the Hagiographa are each styled by the name of the Law; so that there is no need of further illustration. Whence is the Resur∣rection of the dead proved out of the Law? From those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jos. VIII. 30. It is not said, Then he built (in the preterperfect Tense) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall build (in the future Tense) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hence the Resurrection of the dead is proved out of the Law.

Whence is the Resurrection of the dead proved out of the Law? From thence, that it is said, Blessed are they that dwell in thine house, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They shall always praise thee, (Psal. LXXXIV. 4.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is not said, they do praise thee, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They shall praise thee. Hence the Resurrection of the dead is proved out of the Law.

Whence is the Resurrection of the dead proved out of the Law? From thence, that it is said, Thy Watchmen shall lift up their voice. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They shall sing with their voice together, (Es. LII. 8.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is not said, They sing, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They shall sing, Hence the Resurrection of the dead is proved out of the Law.

Behold the former Prophets called by the name of the Law; among which is the book of Josua; and the latter Prophets, among which is the Book of Esaiah; and the Hagiographa, among which is the Book of Psalms.

VERS. XXVI.

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

Every one of you hath a Psalm.

THAT is, when ye come together into one place, one is for having the time and worship spent chiefly in singing Psalms, another in preaching, &c. One pre∣fers singing of Psalms, another a Tongue, another preaching, &c.

VERS. XXVII.

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

By two or at most by Three.

THE Apostle permits the use of an unknown Tongue, as you see; and I ask again of what Tongue? Let that be observed which he saith, vers. 22. Tongues are for a sign, not to them, who believe, but to them, who believe not. And unless you prove there were in the Church, such as believed not, which it implies, I would scarce∣ly believe he permitted the use of unknown Tongues, under any such notion; espe∣cially when he had said immediately before, Let all things be done to edification. But suppose, that which we suppose of the Hebrew Language, and the thing will suite well.

This our most holy Apostle saith of himself, Chap. IX. 20. To the Jews I became a Jew, that I might gain the Jews: which seems here to be done by him; but neither here, nor any where else, unless for edification, and that he might gain them. They would not be weaned from the old custom of the Synagogue, as to the use of the Hebrew Tongue in their worship; and for the present, he indulges them their fancy, and this not vainly, since by the use of that Tongue the hearers might be edified, a faithful interpreter standing by; which in other Languages could not be done any thing more, than if all were uttered in the Corinthian Language.

If any speak in a tongue, let it be by two, &c. Let one read the Scripture in the He∣brew Language, let another pray, let a third preach. For according to these kinds of divine worship, you will best divide the persons, that all may not do the same thing.

VERS. XXIX.

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

Let the Prophets speak two or three.

LET one sing, who hath a Psalm: let another teach, who hath a doctrine: and if a third bath exhortation or comfort, as vers. 3. Let him also utter it.

VERS. XXX.

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

But if any thing be revealed to another that sitteth by.

THAT is very frequently said of the Jewish Doctors 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He sate: which means not so much this barely, He was sitting, as He taught out of the Seat of the Teacher, or he sate teaching, or ready to teach. So that indeed, he sate, and he taught are all one. Examples among the Talmudists are infinite. In the same sense the Apostle: If something be revealed to some Minister, who hath a seat among those that teach, &c. not revealed in that very instant, but if he saith, that he hath received some reve∣lation from God, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let the first be silent; let him be silent, that hath a Psalm, and give way to him.

VERS. XXXV.

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

For it is a shame for women to speak in the Church,

COmpare that: q 1.15 The Rabbins deliver, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every one is reckoned within the number of Seven (of those that read the Law in the Synagogues on the Sabbath day) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Even a child, even a woman. But the Wise men say, let not a woman read in the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For the honour of the Synagogue. Note that it was a disgrace to the Church, if a woman should read in it: which was allowed even to a child, even to a servant: much more if she usurped any part of the Ministerial Office. It was also usual for one or the other sitting by, to ask the Teacher of this or that poynt: but this also the Apostle forbids women; and that for this reason, Because it is not allowed women to speak, but let them be subject to their husbands, vers. 34. It was allowed them to answer Amen with others, and to sing with the Church, but to speak any thing by themselves it was forbidden them.

Notes

• a 1.1

  Bab. Kiddush. fol. 49. 1.
• b 1.2

  Gloss. in Be∣racoth, fol. 3. 1.
• c 1.3

  Gloss. in Jo∣••a, fol. 20. 2.
• d 1.4

  Megil. fol. 21. 2.
• e 1.5

  Bab. Chetubb. fol. 39 1.
• f 1.6

  Ibid. f. 61. 1.
• g 1.7

  Bava Mezia, fol. 24. 2.
• h 1.8

  Jevamoth, fol. 25. 1.
• i 1.9

  Bab. Mezia, fol. 104. 1.
• l 1.10

  Beracoth. cap. 8. hal. 8.
• m 1.11

  Hieros. Berac. fol. 12. 3.
• n 1.12

  Bab. Avod. Za∣••ah, fol. 24. 2.
• o 1.13

  Tosapht. in Je∣vamoth, cap. 1.
• p 1.14

  Bab. Sanhedr. fol. 91. 2.
• q 1.15

  Megill. fol. 23. 1.