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.

SECTION LXXXVI.

MAT. Ch. XXVI. from V. 30. to the end, & Ch. XXVII. all.

MAR. Ch. XIV. from Ver. 26. to the end, & Ch. XV. all.

LUKE Ch. XXII. from V. 39. to the end. & Ch. XXIII. all.

JOH. Ch. XVIII. & Ch. XIX. all the Chapters.

CHRISTS Apprehension, Arraignment, Death and Burial.

THrre is no difficulty in the connexion of the beginning of this Section to the prece∣ding, but only this, that the rest of the Evangelists make mention of Christs singing of an hymn, as the last thing he did, before his setting out for the mount of Olives; but John maketh his speech and prayer to be last, and speaketh not of his singing a hymn at all. Which indeed is neither contrariety nor diversity of story, but only variety of relation for the holding out of the story more compleat. The three former Evangelists have recorded how Christ did celebrate the Passover and ordain the Sacrament at the end of it, and therefore they properly speak of his singing an hymn, for that was ever an unseperable piece of service at the Passover Supper, and constantly used at the con∣clusion of that meal: But John had made no mention of the Passover Supper or Sacra∣ment at all, and therefore it was not only not needful, but also not proper, that he should mention the singing of any hymn at all: But he relateth the last speech and pray∣er of Christ, which the other had omitted. And whether this speech recorded by him, or the hymn mentioned by them, were last done by Christ, is not much material to the or∣der of the story. I suppose the speech was later. The hymn that they sung was Ps. 115. & 116. & 117. & 118. which was the later part of the great Hallel as they called it, which was constantly sung at the Passover and their other great Solemnities, and with this later part was this Solemnity concluded.

His Prayer in the Garden.

CHRIST rising from Supper, goeth forth of the City over the brook Kidron to the mount of Olives. [Compare Davids case and journey, 2 Sam. 15. 23.] Judas when they rose from the Table, slips away into the City, and there hath his cut-throats laid ready by the chief Priests, for the cursed design that they had compacted about. As Christ goeth along he telleth the eleven that were with him, of their trouble that night by his appre∣hension, and their scattering from him: but he would be in Galilee before them, and there they should meet again. And so he directeth them which way to betake themselves after the Feast, and what to do when their Master should be taken from them by death. He foretelleth Peter again of his denial of him that night: which Peter now armed with a sword cannot hear of, but promiseth great matters.

He cometh to Gethsemany, A place of Oyl Presses, at the foot of Olivet, into a Garden. The Talmudists speak of the Gardens here, and tell how the Gardiners used to fatten their grounds with the scouring of the sink that carried the blood and filth of the Temple Court into that valley. Leaving eight Disciples behind, he taketh Peter and James and John with him, and imparteth to them the fears and sorrows that now seized upon him, and leaving them also about a stones cast behind, charging them to watch and pray: He prays thrice for the removal of this Cup if possible, &c. and in an Agony he sweats drops like blood. [Remember Adams fall in a Garden, and the first doom, In the sweat of thy brows, &c.] Now was the power of darkness, Luke 22. 23. all the power of hell being let loose against Christ, as it was never against person upon Earth before or since

and that from the pitching of this field of old, Gen 3. 15. Thou shalt bruise his heel. So that it was not so much for any pangs of Hell that Christ felt within him, as for the assaults of Hell, that he saw inlarged against him, that he was so full of sorrow and anguish. His desiring the removal of the Cup was purae humanitatis, but his submitting to the will of God purae sanctitatis: As when a gangrened member is to be cut off, pura natura ••elucts against it, but right reason yields to it. He prayed thrice, and after every time came to his three Disciples, and still found them sleeping.

His apprehension.

He had scarce awakened them at the third time, when the Traytour and his Assasines are upon him to apprehend him. At their first approach Judas according to the sign gi∣ven, that his fellow-villains might know Jesus from the rest, steppeth to him and kisseth him. And thereupon the rest draw up near him. Jesus steppeth forward to meet them, and asketh, Whom seek ye? They say, Jesus of Nazareth: he saith, I am he: and there∣upon they went backward and fell to the ground: And his thus confounding them with a word, shewed, that none could take his life from him, unless he laid it down of himself. While they lie on the ground, and he hath them thus under him, he indents for the dis∣mission of his Disciples, and having agreed for their safety and discharge, he yields him∣self. So up they got, and lay hold upon him: and Peter to shew some of his promised stoutness cuts off Malchus ear, but Christ heals the wound. With this wretched crue that apprehended him, there were some of their Masters that set them on, Luke 22. 52. To all together he telleth, that it was plain it was now their hour the and power of darkness, for that they had him so oft among them in the Temple, that they were never able to lay hands on him till now: Upon these words the Disciples think it time to shift for them∣selves: And one flees away naked.

His appearance before Annas.

Besides the ill account that these men could give of this nights Passover [no sooner eaten, but their hands in blood] and besides the horrid offence they committed against the Lord and against his Christ in this fact that they were upon, they doubly transgressed against their own Canons: namely in arraigning and condemning a person upon a ho∣liday, for such a day was now come in: and arraigning and judging a person by night, both which are directly forbidden by their Law. Tal. in Jom. tobh per. 5. halac. 2.

They first bring Christ to Annas, And why? For he was neither chief Magistrate, but Gamaliel; nor the Highpriest, but Caiaphas: He was indeed Sagan, and Father in Law to Caiaphas, but by neither of these relations had he Judicial power as a single man. But as the Chief Priests had a special hand in this business, and Annas was chief among them by his place and relation to Caiaphas, and so had had no doubt a singular stroke in con∣triving this business that was now transacting, so upon his apprehension he is first brought thither, to shew that they had the man sure whom he so much desired to be secured, and to take his grave advice what further to do with him. He was brought bound to him, and so bound he sends him to Caiaphas.

His Arraignment before the Sanhedrin.

At Caiaphas his house was the Sanhedrin now assembled: Whether we take this for his lodgings in the Temple, or his house in the City it is not much material. Peter follows thither, and by another Disciple that was acquainted there, he is helped into the Hall, and sits with the Servants by the fire. The Chief-Priest and Elders were busie to find out Witnesses that might accuse him, and though many false Witnesses [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Talmu∣dick language] come in, yet all will not do: for it was not possible to touch him of any offence. He all this while standing silent (Isa. 37. 7.) Caiaphas adjures him to tell whe∣ther he were the Christ or no, he confesseth it, and withal tells them that the time should come that they should find the truth of this by experience, when he should shew his power and vengeance in his judgment against them, and their City, coming in clouds, &c. This confession and words they account blasphemy: and that they might have the surer impression of so construing them, Caiaphas rent his garments, and by that action would, as it were, force them to agree with him that it was so, when his garments had paid so dear, for the confirming of it. Their custom and reason of renting their clothes upon the hearing of blasphemy, is handled in Jerus. in Sanhedr. fol. 25. col. 1. & 2. and in Maym. in Avrdah Zarah. per. 2. where those two Canons being observed, Every one that hears Gods Name blasphemed, is bound to rent his garments: And the Judges hearing blasphemy must stand upon their feet, and must rent their clothes and may not sew them up again. It

will cause us to observe something in it, that the Highpriest only rent his clothes, and not the rest of the Bench with him. Which though they did not, yet they vote with him, that it was blasphemy, and therefore he was guilty of death: which had it been executed, must have been by stoning. Sanhedr. per. 7. halac. 4. And now they begin to spit on him, to bu••••et him and abuse him.

Peters denial.

Here Peter first denies him: for being challenged as he sate by the fire, by the damsel porter, for one of his company, he denies it, and shrinks away into the porch, and then the first Cock crew. Luke saith that the maid came to him as he sate by the fire: Matthew and Mark▪ that he was now beneath in the Palace, and without in the Palace, meaning, beneath or without from that place or room where the Bench sate. Betwixt this first de∣nial and the second, there was but a little while, Luke 22. 55. In the space between, the Highpriest is questioning Jesus of his Disciples and Doctrine, and because he answers, Ask them that have heard me, &c. an officious Officer smites him, as if he had not answered with reverence enough. Peter this while was in the porch, where he was when the Cock crew after his first denial: and there another maid sees him and brings him to the compa∣ny that stood by the fire, and challenges him for one of his Disciples, and now he denies with an oath. And about an hour after, Luke 22. 59. [which space of time the Bench took up in examining Christ about his Disciples and Doctrine] a kinsman of Malchus challengeth him, and tells the company he saw him with Jesus in the Garden, and he pleading the contrary, is discovered to all the company to be a Galilean by his Dialect, but he denies with execrations: and presently the second Cock crew: And Jesus looking back upon him, he remembers what he had done and goes out and weeps bitterly. And so pre∣sently after the second Cock the Bench riseth and leaveth Jesus in the hands of their Offi∣cers, by whom he is taunted, stricken and shamefully used.

His being delivered up to the Roman power.

In the morning the Sanhedrin met formally in their own Council chamber, and again question Jesus [brought there before them, and they resolved to put him to death] Whether he were the Messias or no? he giveth the same answer as before, that though they would not believe him if he told them he was, which was the truth, yet the time was coming when they should find it true: They question him again, Art thou the Son of God? which he not denying, they judge him a blasphemer again and deserving to die, and so deliver him up to the secular power. It is observable in both these questionings of him upon this point, both in the night, and now in the morning, how convertible terms the Son of God, and the Son of man are made. In the night they question him, Art thou the Son of God? He answers, Ye shall see the Son of man, &c. Mat. 26. 63, 64. And now in the morning again he saith, Ye shall see the Son of man sitting on the right hand of power: and they reply, Art thou then the Son of God? Luke 22. 69, 70.

Iudas his Recantation and Ruine.

Judas unquiet in mind for what he had done in betraying, attends the trials, and waits the issue: and when he now saw that he was condemned by the Bench to be delivered up to the Heathen power, he steps in, and offers his money again, and confesseth he had be∣trayed innocent blood, and this probably as Christ stood by. Having received a surly answer again from them, he flings down his money in the Temple where they sat [Gazith or Hhanoth, it is not seasonable to question here] and departing, is snatched by the de∣vil who was bodily in him, into the air, and there strangled, and flung down headlong to the earth, and all his bowels burst out, With the thirty pieces of silver, his wages of iniquity, the Priests consult to buy the Potters field. And here a quotation of Matthew hath troubled Expositors so far, that divers have denied the purity of the Text. His words are these, Then was fulfilled that which was spoken by Jeremy the Prophet, And they took the thirty pieces of silver, &c. Matth. 27. 9. Whereas those words are not to be found in Jeremy at all, but in Zechary they are found, Zech. 11. 13.

Now Matthew speaks according to an ordinary manner of speaking used among the Jews, and by them would easily and without cavil be understood, though he cited a text of Zechary under the name of Jeremy: For the illustration of which matter we must first produce a record of their own. The Babylon Talmud in Bava Bathra, fol. 14. facie 2. is discoursing concerning the order in which the Books of the Old Testament were ordered and ranked of old. And first they shew that there was this general division of it, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Law, the Prophets, and the Hagiographa. By the last

meaning The Psalmes, Proverbs, Ecclesiastes, Canticles, Job, Ruth, Esther, &c. Then do they tell, that the Books were particularly thus ranked: The five Books of Moses, Joshua, Judges, Samuel, Kings: and then the Prophets, among whom Jeremy was set first, and then Ezekiel, and after him Esay, and then the twelve. But they object, was not Esay long before Jeremy and Ezekiel in time? Why should he then be set after them in order? And they give this answer, The last Book of Kings ends with destruction, and Jeremy is all destruction. Ezekiel begins with destruction and ends with comfort, and Esay is all comfort. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore they joyned destruction and destruction together, and comfort and comfort together. And thus in their Bi∣bles of old Jeremy came next after the Book of Kings, and stood first in the volume of the Prophets. So that Matthews alleadging of a Text of Zachary, under the name of Jeremy, doth but alleadge a Text out of the volume of the Prophets, under his name that stood first in that volume: And such a manner of speech is that of Christ, Luke 24. 44. All things must be fulfilled which are written of me in the Law, and the Prophets and the Psalmes: in which he follows the general division that we have mentioned, only he calleth the whole third part, or Hagiographa, by the title the Psalms, because the Book of Psalms stood first of all the Books of that part. In that saying Matth. 16. 14. Others say Jeremy, or one of the Prophets, there is the same reason why Jeremy alone is named by name, viz. because his name stood first in the volume of the Prophets, and so came first in their way when they were speaking of the Prophets.

CHRISTS Arraignment before Pilate.

The chiest Priests and Elders bring Jesus to Pilate, but would not go into his House [the House of a Heathen] lest they should be defiled, but that they might eat the Passover. John 18. 28. Why? They had eaten the Passover over night, at the same time that Jesus ate his [and well they had spent the night after it.] But this day that was now come in, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their day of presenting themselves in the Temple, and offering their Sacri∣fices and peace offerings, of which they were to keep a solemn feasting, and this John calls the Passover: In which sense Passover Bullocks are spoken of, Deut. 16. 2. 2 Chron. 30. 24. and 35. 8, 9. The School of Shammai saith, their appearing was with two pieces of silver, and their chagigah with a Meah of silver. But the School of Hillel saith, their appearing was with a Meah of silver, and their chagigah with two pieces of silver. Their burnt offer∣ings at this solemnity were taken from among common cattel, but their peace offerings from their tithes. He that keepeth not the chagigah on the first day of the feast, must keep it all the feast, &c. Chagigah per. 1.

Pilate conceives him brought to him as a common malefactor, and therefore he bids them take him back and Judge him by their own Bench and Law: and in these words he meant really and according as the truth was, that it was in their power to judge and exe∣cute him, and needed not to trouble him with him. And when they answer, We may not put any man to death, Joh. 18. 31. They speak truly also, and as the thing was indeed, but the words of Pilate and theirs were not ad idem: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is a tradition that fourty years before the Temple was destroyed capi∣tal Judgments were taken away from them. Jerus. in Sanhedr. fol. 18. col. 1. But how? Not by the Romans, for they permitted them the use of their Religion, Laws, Magistracy, ca∣pital and penal executions and judgments in almost all cases, as freely as ever they had: and that both in their Sanhedrins within the Land, and in their Synagogues without, as far as the power of the Synagogues could reach at any time: as might be proved abundantly, if it were to be insisted on here.

The words then of these men to Pilate are true indeed, That they could put no man to death, but this was not, as if the Romans had deprived the Sanhedrin of its power, but because theeves, murderers and malefactors of their own Nation were grown so nume∣rous, strong and heady, that they had overpowred the Sanhedrins power, that it could not, it durst not execute capital penalties upon offenders as it should have done. And this their own Writings witness. Juchasin fol. 21. The Sanhedrin flitted fourty years before the destructi∣on of the Temple, namely from that time that the Temple doors opened of their own accord, and Rabban, Jochanan ben Zaccai rebuked them and said, O Temple, Temple, Zechary of old pr••∣phecied of thee saying, Open thy doors O Lebanon that the fire may enter, &c. And also becaus•• that murderers increased, and they were unwilling to judge Capital matters, they flitted from place to place, even to Jabneh, &c. which also is asserted in Schabb. fol. 51. Avodah Zarah fol. 8.

When they perceive that Pilate no more received the impression of their accusation of him as a malefactor like others, they then accuse him of Treason, as forbidding to pay Tribute to Cesar, and as saying that he himself was a King: and this they thought would do the business. Pilate hereupon takes him into his Judgment Hall [for hitherto

the Jews conference and his had been at his gate] and questions him upon this point, and Jesus plainly confesseth that he was a King, but his Kingdom not of this world [and there∣fore he needed not from him to fear any prejudice from the Romane power] and so well satisfies Pilate, that he brings him out to the gate again, where the Jews stood, and profes∣seth that he found no fault in him at all. Then the Jews lay in fresh accusations against him, to which he answereth not a word.

Brought before Herod.

Pilate by a word that dropt from them, understanding that he was of Galilee, Herods Jurisdiction, sent him to Herod, who was now at Jerusalem: partly because he would be content to have shut his hands of him, and partly because he would court Herod, towards the reconciling of old heart-burnings between them. And now Jesus sees the monster that had murthered his forerunner. Herod was glad to see him, and had desired it a long time, and now hoped to have got some miracles from him, but he got not so much as one word: though he questioned him much, and the Jews who followed him thither did vehemently accuse him. The old Fox had sought and threatned his death before, Luke 13. 31, 32. and yet now hath him in his hands, and lets him go [only abused and mocked and gorgeously arraied] and so sends him back to Pilate, that so he might court him again, more then for any content he had that he should escape his hands. See Acts 4. 27.

Before Pilate again.

Pilate at his gate again talks with the Jews, and motions the release of the Prisoner, and whether him or Barabbas: and leaves it to their thoughts and goeth to his Judgment seat again. By this time is his Lady stirring, and understanding what business was in hand, she sends to him about her dream. He goes to the gate again, inquires what is their vote about the Prisoners release: they are all for Barabbas. He puts it to the vote again, and they are the same still: he urgeth a third time, and pleadeth the innocency of Jesus, but they still urge for his crucifying. Then calls he for water, and washeth his hands, but in∣stantly imbrues them in his blood.

By this time it was the third hour of the day, or about nine a clock, the time of the be∣ginning of the morning Sacrifice. Hence Mark begins to count, Mark 15. 25. namely, from the time that Pilate delivered him up. He is whipped by Pilate, led into the Prae∣torium by the souldiers, Crowned with thorns [remember the Earths first curse, Gen. 3. 18.] arraied in scarlet,, and a reed put into his hand for a Scepter, and in this garbe Pilate brings him forth to the gate to them again, and publisheth again that he found no fault in him. They urge that he ought to die because he said he was the Son of God. This startles Pi∣late, and in he takes him again and re-examines him, but he would give him no answer, but only, Thou couldst have no power over me, unless it was given thee from above, &c. Hereupon he goes out to the gate again, and urgeth for his release more then ever. They answer, Then he is no friend of Cesar, and this knocks the business dead. In therefore he goes again and brings out Jesus and sits down upon another Tribunal in publick, and Jesus standing before him in his scarlet Robes and thorny Crown, he tells the Jews, Here is your King: Our King? say they, A way with him, crucifie him. What? saith he, Shall I crucifie your King? They answer, We have no King but Cesar. Compare Zech. 11. 6. where their destruction is threatned to be by their King Cesar: as it was by Ves∣patian.

Then he delivers him up to be crucified: and it was the preparation of the Passover, and about the sixth hour, Joh. 19. 14. John seemeth the rather to have added this circum∣stance, not only to state the time [which indeed was of weighty concernment] but also to brand these Jews impiety, and neglect of their Religion for the satisfying of their malice. This day was a very high day, of their appearance in Temple and their Chagigah [as we touched before] and in the morning they durst not to go into Pilates Palace for fear of defiling, and lest they should be prevented of these great devotions, and yet the day is thus far spent, and nothing done but only they have purchased the shedding of so inno∣cent blood.

But John in this passage laies two visible scruples before us: Quest. 1. How is it possi∣ble to reconcile him and Mark together, when Mark saith, It was the third hour and they crucified him, Mark 15. 25. whereas he tells us, It was the sixth hour when Pilate deli∣vered him up? Answ. 1. If we cast up in our thoughts how many things were done this day before his nailing to his Cross, it cannot be imaginable that they were all done be∣fore the third hour of the day. The Sanhedrin meet, sit in Counsel, examine the priso∣ner and vote him guilty; Bring him to Pilates Palace, there have manifold canvases with

Pilate pro and contra about him; Bring him to Herod, where he is questioned about many things; his garments changed and gorgeous Robes put upon him, and sent back to Pilate again. Then a fresh canvass about him or Barabbas to be released, and Pilate puts them to a three-times deliberation upon it. Then overcome with their importunity, washeth his hands, scourgeth him, and delivers him up to them to be abused. The Souldiers lead him into the Hall, make a Crown of Thorns, divest and vest him anew, and make sport with him at pleasure. Pilate again brings him forth, and anew seeks and labours his re∣lease: brings him in again and enters a new serious examination of him, hearing men∣tion of his being the Son of God: Goes out again and labours all he can for his deliverance, but being taxed that then he could not be Cesars friend, he goes to the bench and for∣mally passeth sentence upon him, writes the title of his Cross, the Jews in the mean while abusing him. Then he is lead forth out of the City bearing his Cross, and brought to the place of execution, which was a good way off, stript, hath wine mingled with myrrh given him to drink, which he refuseth, is nailed to the Cross, his garments par∣ted, and then Mark brings this in, And it was the third hour, and they crucified him. Now this great multitude of various passages can hardly be conceived possible to have been gone through by the third hour of the day or nine of the clock in the morning, no not though the Jews had bent themselves to dispatch before that time, which was far from their thoughts. 2. Mark therefore in that calculation of the time, takes his date from the first time that Pilate gave him up to their abusings: and his Phrase may be ta∣ken of so comprehensive an intimation, as to speak both the time of his first giving up, at the third hour of the day, and the time of his nailing to his Cross, the third hour from that. And much after the same manner of account that our Saviours six hours sufferings, from Pilates first giving him up, to his dying, are reckoned: So the 430 years of so∣journying of the Children of Israel in Egypt, Exod. 12. are computed, namely, the one half before they came into Egypt, and the other half after. Quest. 2. But it may justly move a second quaere. How Christ could be on his Cross and darkness begun from the sixth hour, as the other Evangelists record it, when John saith that it was but about the sixth hour when Pilate delivered him up? Which words of John as they raise the scruple, so they may give the answer: For it might very properly be said, and that according to the usual speech of the Nation, that it was about the sixth hour, when the sixth hour was but now beginning, and by the time that it was compleated all that might be dispatched, that passed betwixt his sentencing and his being raised upon the Cross.

Crucified.

Sentence of death was passed upon him as he stood in his scarlet Robes and thorny Crown: and when the Jews have now their desire, they mock him, suddenly strip him, and put on his own clothes: Then taking him away to the place of Execution, they lay his Cross upon him [such engines of death doubtless lay alwaies ready about the Judgment Hall] and so as Isaac in the figure, he first bare the wood, that afterward must bear him, Gen. 22. 6, 9. The place of execution was without the City, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Tal∣mudists do determine in Talm. Bab. Sanhedr. fol. 42. 2. [See how the Apostle applies this to his suffering for the Gentiles, Heb. 13. 12.]

By the time he was come out of the City gates, they observe that he is overburdened with his Cross, and thereupon they force Simon a Cyrenian [some noted Disciple belike] to bear the end of it after him.

They come to the place of Execution commonly called Golgatha [not the place of graves, but] the place of sculs: where though indeed there were some burial of the executed, yet was it in such a manner that the place deserved this name rather then the other: for they buried not an executed person in the grave of his Fathers, but there were two places of burial for such: one for them that were slain with the sword and strangled, and the other for them that were burnt and stoned: and when the flesh was wasted, the bones were ga∣thered and buried in the graves of their Fathers: Talm. ubi sup. fol. 46. 1. The proper writing and pronunciation of the word had been Golgolta, but use had now brought it to be uttered Golgotha, which very pronunciation the Samaritan Version useth in Num. 1.

They first strip him, and then offer him intoxicating wine, which when he tasted he refused to drink. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When any person was brought forth to be put to death, they gave him to drink some frank∣incence in a Cup of Wine, that it might stupifie him: as it is said, Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts. And there is a tradition, that the Gentlewomen of Jerusalem afforded this of their good will, &c. Tal. Bab. ibid. fol. 43. 1. And let it not be impertinent to add that which immediately follows in the same page: A crier went before him that was to be executed, which proclaimed, N. the Son of N. is going to execution because he hath committed such a fact, and N. and N. are witnesses against him

if there be any that can clear him, let them speak. And instantly after: There is a tradition that they hanged Jesus on the eve of the Passover, and a Crier went before him fourty days, Such a one goes to be put to death, because he hath bewitched, deceived, and perverted Israel: if any one can say any thing for his clearing, let him come and speak: but they found no clearing of him, therefore they hanged him upon the eve of the Passover, &c.

He is nailed to his Cross hands and feet, and so the Jews themselves confess Abel [his figure] to have been wounded by Cain, Tanch. fol. 3. col. 4 and Isaac to have been bound on the Altar: Idem fol. 12. col. 2. And with him are crucified two malefactors, [compare Joseph betwixt two offenders, Gen.▪ 40.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Josephus his construction, will help us to understand the sense of the word here. Four souldiers part his garments and cast lots for his coat and sit down to watch him.

Over his head was his cause written, in the expression of which the variety of the E∣vangelists shews their stile, and how where one speaks short another inlargeth, and what need of taking all together to make up the full story. Mark hath it, The King of the Jews. Luke, This is the King of the Jews. Matthew, This is Jesus the King of the Jews. John, Jesus of Nazareth the King of the Jews: Where the main thing regarded is, that he was condemned for taking on him to be King of the Jews as they pretended, which was also pretended to be Treason against Cesar: and to this point all the Evangelists speak alike, and their variety is only in wording this for the readers understanding: and he that spake shortest spake enough to express the matter of his accusation: and the rest that speak lar∣ger are but a comment upon the same thing. The three tongues in which this was writ∣ten, Hebrew, Greek, and Latine, are thus spoken of in Midras Tillin fol. 25. col. 4. R. Jocha∣nan saith, There are three tongues. The Latine tongue for war, The Greek tongue for speech, and the Hebrew for prayer.

All sorts of people had followed him to the execution: Some openly wept for him and bewailed him, which was not a thing usual in such cases. In the Talmudick Tract last cited fol. 46. 2. there is this strange doctrine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They bewailed not him that went to be executed, but only mourned inwardly for him. And what think you was the reason? The Gloss tells you thus, They bewailed him not, because his disgrace might be his expiation: meaning, that whereas they accounted, that the more shame and punishment a condemned person suffered, the more these tended to his expiation, they therefore would not openly bewail him, for that would have been some honour to him, and so would have abated of his expiation; but none lamenting for him, it was the greater disgrace, and the greater the disgrace the better was his sin [as they thought] expiated, and atoned for. This strange custom and opinion, doth set forth this publick bewailing of Christ the more remarkably.

Others, when he was now raised upon his Cross reviled him, among whom were the chief Priests, Scribes, and Elders: who had so little to do, or rather their malice so much as to attend the execution. They were at first in some hesitancy whether he would not deliver himself by miracle: but when they saw he did not, then they triumph and insult at no measure. Nay, the theeves that were crucified with him spared him not, for so Matthew and Mark tell us, but at last one of them becomes a convert and receives assu∣rance of being that day with him in Paradise. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a phrase very usual with them.] Compare the case of Josephs fellow prisoners, Gen. 40. the one desiring him to remember him and escaping, and the other not.

It may be, the darkness now begun, in an extraordinary and dreadful manner, was some means of working upon this thief for his conviction that Jesus was the Messias: For instantly upon his raising upon his Cross, it was now the sixth hour or high Noon compleat, and the darkness began, and continued till three a clock afternoon: the very space of time of the day that Adam lay in darkness without the promise, from the time of his fall till God came and revealed Christ to him.

By the Cross stood the Mother of Jesus now a Widdow, and as it seemeth, destitute of maintenance, therefore he commendeth her to the care and charge of his beloved Disci∣ple John. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A widdow was to be maintained out of the estate of her husbands heirs untill she received her dowry. Maym. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per. 18. But the po∣verty of Joseph and Mary afforded neither heritage, nor dower, nor had they any Chil∣dren but Jesus who was now dying. If those that are called the brethren of Jesus were the sons of Joseph by another wife, as some have thought them, they had been fittest to have been charged with the maintenance of the widdow.

About the ninth hour Jesus crieth out, Eli, Eli lama sabachthani, that is, My God, my God, why hast thou left me? Not forsaken him, as to the feeling of any spiritual deser∣tion, but why left to such hands and to such cruel usage? Some said hereupon he called Elias: but was this said in mockery? or indeed did they think his words Eli, Eli meant Elias? Two things might make them really think so: the unusualness of the word Eli or Elohi in their Syriack tongue, the word Mari being it by which they commonly ex∣pressed

the sense of that. And 2. the common opinion and legends that they had of Elias his coming to comfort and resolve men in distress and perplexity, of which their Talmuds give not a few examples.

Complaining of thirst he had vinegar given him, which having tasted, and feeling the pangs of death come upon him, he saith, It is finished, and giving up a great cry, and committing his Spirit to God, he dieth [at the time of the evening sacrifice.] At which instant there was an Earthquake which rent the rocks: and the vail of the Temple was then also rent in the middle: The Priest that offered Incense that evening sacrifice time, could bring an amazed testimony of this, when he came forth. The renting of the rocks light in such a place as where were the graves of many Saints hewn out, which now were opened [and shewed the conquest over the grave] and at another Earthquake at which Christs grave was opened on the morning of his resurrection, the mouldred bodies of these graves revived, and after his rising they came out of the graves also and came into the holy City. Observe that Matthew calls Jerusalem The holy City, when it hath now murdered Christ, chap. 27. 53. How great a matter must it be that must unchurch a Nation?

The Centurion and the company present, at the sight of what strange things had oc∣curred, return much affected and full of thoughts about what was done: As the evening grew on, the Jews desire and obtain that the legs of them might be broken so to hasten their end, that they might not hang on the Cross all night. This dispatcheth the peni∣tent thief [howsoever it did the other] as we may conclude from the words of Christ that told him of being that day in Paradise: But Christ being dead already they brake no bone of him, but one with a Spear pierceth him, and out of his side cometh water and blood distinct and discernable the one from the other.

At Even Joseph of Aramathaea [Samuels Town, 1 Sam. 1. 1.] a Priest or a Levite, one of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Council-chamber of the Temple, begs the body of Jesus, which otherwise should have been buried in the common graves of Malefactors, and intombs it in his own Tomb, Nichodemus joyning with him, and the Women observing where he was laid, go and prepare spices for his further imbalming when the Sabbath was over: all shewing their love to him, but in this very action shewing their little expecting his Resur∣rection.