Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

[Verse. 1] VERS. 1. In the end of the Sabbath, as it be∣gan to dawne, towards the first day of the weeke, came MARY Magdalene, and the other MARY to see the Sepulchre.

[Sect. 1] §. 1. In the end of the Sabbath, as it began to dawne.]

The words in the originall here are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; That is, And in the evening of the Sabbaths, which be∣gins to shine upon one of the Sabbaths. Or as Sy∣rus reads it. And in the evening in the Sabbath, the light of which evening is the first light in the weeke. From hence some doubts and demands may arise: viz.

[Quest. 1] What is meant here by Vespera the Evening?

[Answ. 1] First, sometimes, and that oftentimes, this word Evening doth denote and signifie the whole time of the night: but it doth not so signifie in this place.

[Answ. 2] Secondly, the Evening doth properly signifie the beginning of the night: but not so neither in this verse.

[Answ. 3] Thirdly, sometimes the Evening signifies that part of the night which preceeds the morning; and thus it signifies in this place.

[Quest. 2] What is meant by the Sabbath, because in this verse mention is made of a double Sabbath? In the Evening of the Sabbath which shines before one of the Sabbaths.

[Answ. 1] First, sometimes this word Sabbath is taken for the seventh day, on which God rested from his worke, and which he sanctified, Exod. 20. And thus it is taken in the former part of the verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the end of the Sabbath.

Secondly, both in the Syrian and Hebrew toung [Answ. 2] this word Sabbath doth often signifie the Weeke, and the dayes of the weeke are denominated thus in their order, the first day of the Sabbath, and the second day of the Sabbath, &c. And thus the whole weeke takes her denomination from the Sabbath, Ob eximiam dignitatem, for the dignity and excel∣lency thereof. In this sense Sabbath is taken in the next words of this verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon one of the Sabbaths, that is, upon one of the weeke-dayes. And in this sense the Pharisee saith, Luke 18. That he fasteth twice in the Sabbath, that is, twice in the weeke.

How doth St. Matthew say, that these women [Quest. 3] came unto the Sepulchre in the Evening of the Sab∣bath, seeing some of the other Evangelists say, That they came betimes in the morning, or assoone as it was light in the first day of the weeke?

First, some answer hereunto probably, that St. [Answ.] Matthew respects here their intention and desire, not their action and deed: and therefore saith, they came in the Evening of the Sabbath, not because they tooke their journey at the beginning of the night, nor before midnight; but because then they began to prepare themselves for their journey, and passed away the whole night without sleepe, waiting for the break of day, Carthus. s. pag. 230. b.

Secondly, others answer, that there is a three-fold morning; viz. [Answ. 2]

I. When there is more darkenesse then light; and this morning belongeth to the night going before.

II. When there is a like darkenesse and light; and this standeth as a midst betwixt both the day and the night. II. When there is more light then darkenesse; and this morning belongeth to the day following. This may be confirmed out of Scrip∣ture thus; St. Matthew in this verse saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, Serum Sabbathi, &c. The Iewes Sabbath being ended, it began to dawne to the first day of the weeke; Now the first part of these words hath relation to the first morning, in which there is more darkenesse then light; and the latter part hath relation to the third morning, in which there is more light then darkenesse. The first morning St. Marke calleth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Iewes Sabbath being ended: St. Luke calleth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the first day of the Weeke when there was great darkenesse as yet. St. Marke calleth the third morning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, early in the morning, the first day of the weeke, when there was more light then darkenesse, and St. Iohn explaineth this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, While as yet there was some darkenesse. When the women rose to goe to the Sepulchre, it was the first morning being very darke: When they were go∣ing to it, it was betwixt light and darkenesse; and this was the second morning; but when they were at the Sepulchre, Christ was risen, and that was the third morning. Weemese. exercit. divine upon prec. 4. lib. 1. pag. 202.

Our Divines say, that in the Jnterpretation of Scriptures an Expositor must carefully consider both the time, when the thing to be interpreted was spoken and whereof it speakes, and also the persons whereunto it hath relation. And the ne∣cessity of this rule may be seene by this verse and history; as for example,

First, observe here, that the Iewes had a two-fold day; to wit,

I. A naturall day, containing day and night, and consisting of 24. houres. And

II. An artificiall day, beginning at Sun-rising, and ending at Sun-set: Of this St. Iohn spakes. 11.9. Are there not twelve houres in the day? Now their Naturall day was two-fold; to wit,

First, Civill, a working day which was destined for civill businesses and workes: and this began at Sunne-rising, and continued till the next Sun-rising. And

Secondly, Sacred, a holy-day, or a Festivall, de∣stined for holy exercises: and this is twofold; viz.

I. An ordinary Festivall, or Holy-day, and this began at Evening or Sun-set, and continued untill the next Sun set. And

II. An extraordinary Holy-day; & that is either

First, the Passeover, which by the institution of the Lord began at the Evening, or, first part of the night, and continued untill that time of the second morning when Christ arose againe from the dead.

Secondly, the Sabbath, and seventh day, which beginneth after midnight, when it is dawning to∣wards the day, that is, when the day is ascending upwards. Therefore our Evangelist saith here, When it began to dawne towards the first day of the weeke, in the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, w^ch signifieth to wax towards the light, although it be not light; and neither signifieth.

I. Habhdil, Candela separationis, the candle of separation, with which the Iewes used to make a distinction betwixt the Sabbath, and the day fol∣lowing. Nor

II. The light of the starres, as some would have it. Nor

III. The rising of the morning starre. But

IV. That time onely, when the Sabbath begin∣neth to be kept, and dawneth towards it.

Secondly, in the translating of Scripture, wee must take heed, what sort of people the phrase hath relation unto; as for example, Marke 16.2. it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the end of the Sabbath; where we must observe, that this speech hath relation to the forme of the Greekes, and not of the Hebrewes: For the Iewish Sabbath be∣gan in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the evening, and the Greekes, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the morning. Wherefore St. Marke hath relation to the Greekes, and not to the Iewes, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should bee translated Serum Sabbathi, the last part of the Sabbath, according to the Iewes, when the Sabbath was ended; but according to the Greekes, in the beginning of the Sabbath; for their day began in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the mor∣ning, Acts 28.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a máné ad vesperam, from the morning to the evening. Weemse Christian. synag. pag. 71.

§. 2. There came Mary Magdalene, and the [Sect. 2] other Mary.]

How doth St. Matthew say, there were more [Quest.] women besides Mary Magdalene, at Christs first apparition, both in this verse, and the 9. seeing St. Marke saith, Chap. 16.9. There was onely Ma∣ry Magdalene?

First, some say, that Mary Magdalene was the first who came to the Sepulchre, and saw CHRIST [Answ. 1] like the Gardener, and by and by acknowledged him to be the Lord, as it is Iohn. 20.30, &c. And afterwards returning from the Sepulchre with the Angels message, together with the other women, she saw him againe, as St. Mathew seemes to mean.

Secondly, some say, that St. Matthew useth here [Answ. 2] a Synechdoche, which is usuall with the Evangelists; extending y^t to divers w^ch is proper only unto one.

3dly, others answer, that St. Mark restraines that unto one Mary, which was common to her com∣panions, [Answ. 3] naming her onely as y^e chiefe of all, or, un∣to whō Christ more purposely appeared. Pareus. s.