Works

VERS. XXIII.

WHAT need had the Apostle to recur to this? Did the Corinthians doubt of the institution of the Eucharist? Or, of the authority of the Apostle, who delivered unto them that institution? It was neither one, nor the other; for they came to the Eucharist, and that because it was delivered them by the Apostle. But he calls them back hither for this reason, that from the words of Christ, who had instituted his own Supper, and from his words wherein he had delivered to them that institution, they might observe, that the scope and end of that institution was the commemoration of the death of Christ, not any Paschal commemoration.

I. Namely, that Christ had said, This is my body; This is my blood; to teach that the bread and wine now looked another way, than they had looked, when they were used in the Passover. In that the unleavened bread shown their hasty deliverance out of Egypt, and the wine their joy for that deliverance. But in the Eucharist, the bread points out the body of our Lord broken, and the wine his blood poured out.

II. That he said also of the wine, that it is the New Testament in his blood: and what had it therefore to do with the Passover of the Old Testament?

III. That he said lastly upon both, Do this in commemoration of me. In commemoration of me, not in commemoration of the Passover, or anything else.

VERS. XXV.

THAT our Savior speaks here figuratively hath been sufficiently proved formerly by very many. But let us observe this moreover. That cup, which Christ used was mixed with water, if so be he retained the ordinary custom of the Nation in this matter, which is not in the least to be doubted. Of the custom of the Nation we have spoke at Mat. XXVI. 27. Now repeating this only thence: The Wise men gave their votes for R. Eleazar, that none must bless over the cup of blessing, until water be mingled with it. This we note, that the harmony between the Sacramental Blood, as we may so call it, of the Old Testament, and this Sacramental Blood of the New may be demonstrated: and in like manner between this Sacramental Blood of the New Testament, and the very Blood of Christ.

I. In the striking of the old Covenant, Exod. XXIV. there was blood mixed with water, Heb. IX. 19. and in this Sanction of the new, there was wine also mixed with water.

II. Out of Christ's side with blood flowed water, Joh. XIX. 34. Unusual, beside the course of Nature, and that it might answer the Type.

Matthew and Mark exhibit the words of Christ thus, 〈 in non-Latin alphabet 〉 . This is my blood of the New Testament: Paul and Paul's companion, Luke thus, 〈 in non-Latin alphabet 〉 This cup is the New Covenant in my blood: to the same sense with the former; but more explained. And here again, let us compare the Sanction of the old Covenant, Exod. XXIV.

I. A figurative expression is used in that History: when it is said that Moses sprinkled the blood upon all the people; that is, upon the twelve pillars erected by him, to represent the twelve tribes, verse. 4. So also in this place, This is my blood, that is, The representation of my blood.

II. Of the blood then sprinkled it might be said, This is the blood of Christ, of the old, or first Testament. The very blood then, and from thence represented the blood of Christ: because under the Old Testament there was from time to time to be shedding of blood. But now wine is a representation of the blood of Christ: because thence forward the shedding of such kind of blood was to cease.

III. The old Covenant was not established in the blood of that Paschal Lamb in Egypt, but in the blood of Bulls and Goats in the wilderness. And the reason was, because when the Passover was instituted, the Laws and Articles, concerning which the Covenant was entered into, had not been promulgated: but when they were published and written, then the Covenant was established. In like manner Christ in the institution of Baptism established not the New Covenant: Baptism was the beginning of the Gospel, Mark I. 1. But when he had delivered the doctrine and articles of the Gospel, then he established the New Testament.

〈 in non-Latin alphabet 〉 What is giving? Behold all my goods are given to N. from this time. 〈 in non-Latin alphabet 〉 What is 〈 in non-Latin alphabet 〉 ▪ a Covenant? 〈 in non-Latin alphabet 〉 Let mine be my own, and remain so, but when I dy, let N. have them. So the Apostle, Heb. IX. 16. 〈 in non-Latin alphabet 〉 , &c. Where a Testament is, there must of necessity be the death of the Testator, &c.

I. This Cup is not only a sign of the blood of Christ, nor only a Seal as a Sacrament; but the very Sanction of the New Testament, that is, of the whole Evangelic administration, not only the Sanction of a Covenant, but the Sanction of the Covenant under the Evangelic administration. From thenceforth was the cessation of Judaism. So that blood, Exod. XXIV. was not only the Sanction of the Covenant of grace, and the Sanction of the Covenant of the peculiarity of the people of Israel, but the Sanction of these things under such an Economy.

II. While therefore we receive this Sacrament, we profess and protest against all other dispensations and religions, besides that of the Gospel. Hence in the times immediately following the ascension of Christ, the communication of the Eucharist was so frequent; viz. that they, who had been now newly converted from Judaism, by the use of this Sacrament, might show, that they renounced their Judaism, and professed the Faith and Economy of the Gospel.

III. Our Communion therefore in this Sacrament is not so much Spiritual, as External, and declarative of our common and joint profession of the Christian Faith. We are far from denying, that the Saints have a Spiritual Communion with God, and among themselves in the use of the Eucharist; yea we assert there is a most close Communion between true believers and God. But what is that Spiritual Communion of Saints among themselves? Mutual love, one heart, prayers for one another, &c. But they may exercise the same Communion, and do exercise it, when they meet together to any other part of Divine Worship. They may and do act the same thing, when they are distant from one another. Therefore their Communion in this Sacrament, which is distinctly called the Communion of the Eucharist, is, that they meet together, and by this outward sign, openly and with joint minds profess, that they are united in one sacred knot and bond of Christian Religion, renouncing all other Religions.

IV. When therefore we approach to the Eucharist in any Church, we do not only communicate with that congregation, with which we associate at that time, but with the whole Catholic Church in the profession of the true Evangelic Religion.

VERS. XXVI.

IT is known, what the 〈 in non-Latin alphabet 〉 in the Passover Supper was, namely, a Declaration of the great works of God in the deliverance of the people out of Egypt. The same, as it seems, would these Judaizing Corinthians retain in the Lord's Supper; as if the Eucharist were instituted and superadded only for that commemoration. The word 〈 in non-Latin alphabet 〉 does very well answer to the word 〈 in non-Latin alphabet 〉 the Declaration: and while the Apostle admonisheth them, that the death of Christ is that which is to be declared, it may be gathered, that they erred in this very thing, and looked some other way.

VERS. XXVII.

THE Apostle explains himself verse. 29. Where we also will speak of this verse.

VERS. XXVIII.

HE had said before verse 19. 〈 in non-Latin alphabet 〉 , That they which are approved may be made manifest. And in the same sense he saith 〈 in non-Latin alphabet 〉 , Let a man approve himself, in this place; not so much, Let him try, or examine himself, as Let him approve himself; that is, Let him show himself approved by the Christian Faith and Doctrine. So Chap. XVI. 3. 〈 in non-Latin alphabet 〉 . Whomsoever ye shall approve. We meet with the word in the same sense very often.

VERS. XXIX.

THIS is to be meant of the proper act of the understanding: viz. Of the true judgment concerning the nature and signification of the Sacrament. If it were said indeed, 〈 in non-Latin alphabet 〉 . Not discerning the Lord, it might be rendered in the same sense, as He knew not the Lord, that is, he loves him not, he fears him not, he worships him not. But when it is said, 〈 in non-Latin alphabet 〉 Not discerning the body, it plainly speaks of the act of the understanding: He does not rightly distinguish of the body of the Lord. And this was a grievous error of these Judaizing Corinthians, who would see nothing of the body of Christ in the Eucharist, or of his death; their eyes being too intent upon the commemoration of the Passover. They retained the old Leaven of Judaism in this new Passover of the Eucharist. And this was their partaking of the Sacrament 〈 in non-Latin alphabet 〉 , unworthily, as assigning it a scope and end much too unworthy, much too mean.

Ther are, alas! among Christians, some who come to this Sacrament 〈 in non-Latin alphabet 〉 , unworthily; but whether this unworthily of the Corinthians, be fitly applied to them, I much doubt. How mean soever I am, let me speak this freely, with the leave of good and pious men, that I fear, that this discourse of the Apostle, which especially chastized Judaizers, be too severely applied to Christians, that Judaize not at all: at least that it be not by very many Interpreters applied to the proper and intended scope of it.

Of these Corinthians receiving the Eucharist unworthily in the sense of which we spake, the Apostle speaks two dreadful things.

I. That they became 〈 in non-Latin alphabet 〉 . Guilty of the body and blood of the Lord, verse. 27. With this I compare that of the Apostle, Heb. X. 29. He hath trampled underfoot the Son of God, and hath counted the blood of the Covenant, by which he, the Son of God, was sanctified, a common thing. And Heb. VI. 6. They crucify again to themselves the Son of God, 〈 in non-Latin alphabet 〉 , and put him to an open shame. Of whom is the discourse? Not of all Christians, that walked not exactly according to the Gospel rule (although they indeed esteem and treat Christ too ignominously) but of those that relapse and Apostatize from the Gospel to Judaism, whether these Corinthians too much inclined, and are admonished seasonably to take care of the same guilt: for when any professing the Gospel, so declined to Judaism, that he put the blood of Christ in subordination to the Passover, and acknowledged nothing more in it, than was acknowledged in the blood of a Lamb, and other Sacrifices, namely, that they were a mere commemoration and nothing else, oh! how did he vilify that blood of the eternal Covenant: He is guilty of the blood of the Lord, who assents to the shedding of his blood, and, gives his vote to his death, as inflicted for a mere shadow, and nothing else; which they did.

II. That they ate and drank 〈 in non-Latin alphabet 〉 , Judgment to themselves. But what that judgment is, is declared verse. 30. Many are sick, &c. It is too sharp, when some turn 〈 in non-Latin alphabet 〉 by Damnation, when the Apostle saith most evidently verse. 32. that 〈 in non-Latin alphabet 〉 ▪ When we are judged we are chastened, that we should not be condemned.

Thus as in the beginning of the Mosaical Dispensation, God vindicated the honor of the Sabbath, by the death of him that gathered sticks; and the honor of the worship in the Tabernacle, by the death of Nadab and Abihu; and the honor of his Name, by the stoning of the Blasphemer: so he set up like monuments of his vengeance in the beginning of the Gospel Dispensation, in the dreadful destruction of Ananias and Sapphira, for the wrong and reproach offered to the Holy Ghost; in the delivery of some into the hands of Satan, for contempt of, and enmity against the Gospel; in this judgment, for the abuse of the Eucharist; in the destruction of some by the Plague for Nicolaitism Revel. II. 23, &c.

VERS. XXXIII.

NOT that he allowed those Ante-suppers of the Judaizers, and commands the Gentile party of the Church to wait till the Jewish part eat those Suppers: but having before wholly condemned those Paschal Ante-suppers, he would take away all dividing into parties, and that all might resort to the Eucharist together with one accord, not separately, and in parts and contentions.

VERS. III.

VERY many Jews, that were Magicians, Exorcists, Conjurers, wandered up and down, who boasted that they were endued with the Holy Ghost, taught much, and did miracles; and yet called our Lord Jesus Anathema. But be ye certain, saith Apostle, that these men neither speak, nor act, nor are acted by the Spirit of God: For no man speaking by the Spirit of God calleth Jesus accursed. On the other part also, the whole Jewish Nation indeed denied, that the Holy Ghost was given to the Gentiles. The Holy Ghost, say they, dwells not upon any without the land of Israel . Hence is that, Act. X. 45. The believers that were of the Circumcision were astonished, that even upon the Gentiles had been poured out the gift of the Holy Ghost.

But, saith the Apostle, when the Gentiles confess Jesus is the Lord, they do not this but by the Holy Ghost. And so he instructs Christians, that they be not deceived by the crafty and magical Spirits of the Jews; and in like manner he stops the mouth of the Jews, that they should not deny the Holy Spirit to be bestowed upon the Gentile Christians.

VERS. VIII.

WHEN the Apostle in this very Chapter numbers up thrice the gifts of the Spirit, perhaps it will not be in vain to make them stand parallel in that very order, wherein he recites and ranks them.

We will not be so curious, as to conclude, that all the words that are placed in parallel denote the very same things, when Paul himself inverts his own order concerning the Gifts of Healings, and of Miracles, or Powers, verse. 9. and 28. and 30. Yet we cannot be so negligent, but to observe a little his order, that we might fetch something out of it.

〈 in non-Latin alphabet 〉 , The word of Wisdom therefore we attribute to the Apostles: because they unfolded in a divine clearness the whole mystery of the most deep Wisdom of God concerning Christ, and the Salvation of Man. Concerning which our Apostle very frequently.

〈 in non-Latin alphabet 〉 , The word of Knowledge, we attribute to the Prophets, that is, The Knowledge of things to come.

But how do we apply 〈 in non-Latin alphabet 〉 , Faith to Teachers? That by Faith in this place is not to be understood justifying Faith, is granted, as I think, by all; and that upon good reason, when the Apostle treats here only of the extraordinary gifts of the Spirit: Nor can I indeed understand it of the Faith of Miracles; not of the Faith of doing Miracles, because 〈 in non-Latin alphabet 〉 , Miracles, and 〈 in non-Latin alphabet 〉 , Gifts of Healings, are particularly, and distinctly reckoned up: Nor of the Faith of believing Miracles, because the discourse here is of the ways and persons that actively propagated the Gospel, not passively that received it. By Faith therefore I would understand Fiducia, that is, a holy boldness, confidence, and magnanimity, wherewith those most holy Preachers of the Gospel were armed; so that they could not be terrified by anything, nor by any person. See Act. IV. 13. But especially verse. 29. 31. And in this sense Faith may very well be attributed to Teachers.

Miracles, and the Gifts of Healings are very easily both distinguished, and understood. You have them again so distinguished, Mark VI. 5. and XVI. 17, 18.

〈 in non-Latin alphabet 〉 , Helps, were they probably, who accompanied the Apostles, and baptized those that were converted by them, and were sent here and there by them to such places, to which they, being employed in other things, could not come: as Mark, Timothy, Titus, &c. The Talmudists sometimes call the Levites 〈 in non-Latin alphabet 〉 , Helps of the Priests.

〈 in non-Latin alphabet 〉 , Prophesy, and 〈 in non-Latin alphabet 〉 , Helps, are placed in parallel according to the order of the Apostle; and do agree indeed excellently well together, if you take Prophesy for Preaching: which is done very frequently.

〈 in non-Latin alphabet 〉 , Governments also, and 〈 in non-Latin alphabet 〉 , Discerning of Spirits stand parallel; and that they denote one and the same thing, I scarcely make a doubt. But 〈 in non-Latin alphabet 〉 in this place to me sounds not Governments, or a power of ruling, but it speaks a deep and profound reach: in which sense it occurs in the LXX Interpreters more than once; and answers to the Hebrew word 〈 in non-Latin alphabet 〉 Prudent counsils, Prov. I. 15. 〈 in non-Latin alphabet 〉 . The Interlinear Version reads, Intelligens consilia solertia possidebit; The Understanding man shall possess wise counsils. Ibn Ezra saith, 〈 in non-Latin alphabet 〉 Tahbuloth denotes counsel, and thinking. See also Kimchi, and R. Solomon upon the place. And the same LXX, Chap. XI. 14. 〈 in non-Latin alphabet 〉 reads, 〈 in non-Latin alphabet 〉 ▪ They who have not 〈 in non-Latin alphabet 〉 , fall. What the word means you may easily gather from the Antithesis in the following words, 〈 in non-Latin alphabet 〉 ▪ But safety is in in much Council. And again, Chap. XIV. 6. 〈 in non-Latin alphabet 〉 The Seventy read, 〈 in non-Latin alphabet 〉 . War is made with 〈 in non-Latin alphabet 〉 The Vulgar reads, Cum dispositione inter bellum, with disposing, or, setting things in order.

〈 in non-Latin alphabet 〉 , Discerning of Spirits, was the Judging between Magical and Diabolical Spirits, and their operations, and between the operations and speech of the Holy Ghost. For many false Prophets had at that time gone out into the World, 1 Joh. IV. 1. and that, 〈 in non-Latin alphabet 〉 According to the working of Satan in all power, and signs, and lying wonders. So that it was not easy, I had almost said, it was impossible, to distinguish between their wonders, and the true miracles of the Holy Ghost. But the most merciful God taking pity upon his people, among other gifts of the Holy Ghost shed abroad for the edification of the Church, granted this also to some, that they might distinguish of prophetical Spirits, whether they were true and divine, or false and diabolical. That this deep reach is pointed out under this word 〈 in non-Latin alphabet 〉 , the Apostles order, the signification of the word, and the thing itself do not a little persuade. For when among all the gifts of the Spirit, there was scarce any, either more useful, or more necessary, than this judging of Spirits, I think he would hardly omit it in his second Enumeration. But where will you find the mention of it, if not in that word?

VERS. III.

VERY many Jews, that were Magicians, Exorcists, Conjurers, wandered up and down, who boasted that they were endued with the Holy Ghost, taught much, and did miracles; and yet called our Lord Jesus Anathema. But be ye certain, saith Apostle, that these men neither speak, nor act, nor are acted by the Spirit of God: For no man speaking by the Spirit of God calleth Jesus accursed. On the other part also, the whole Jewish Nation indeed denied, that the Holy Ghost was given to the Gentiles. The Holy Ghost, say they, dwells not upon any without the land of Israel . Hence is that, Act. X. 45. The believers that were of the Circumcision were astonished, that even upon the Gentiles had been poured out the gift of the Holy Ghost.

But, saith the Apostle, when the Gentiles confess Jesus is the Lord, they do not this but by the Holy Ghost. And so he instructs Christians, that they be not deceived by the crafty and magical Spirits of the Jews; and in like manner he stops the mouth of the Jews, that they should not deny the Holy Spirit to be bestowed upon the Gentile Christians.

VERS. VIII.

WHEN the Apostle in this very Chapter numbers up thrice the gifts of the Spirit, perhaps it will not be in vain to make them stand parallel in that very order, wherein he recites and ranks them.

We will not be so curious, as to conclude, that all the words that are placed in parallel denote the very same things, when Paul himself inverts his own order concerning the Gifts of Healings, and of Miracles, or Powers, verse. 9. and 28. and 30. Yet we cannot be so negligent, but to observe a little his order, that we might fetch something out of it.

〈 in non-Latin alphabet 〉 , The word of Wisdom therefore we attribute to the Apostles: because they unfolded in a divine clearness the whole mystery of the most deep Wisdom of God concerning Christ, and the Salvation of Man. Concerning which our Apostle very frequently.

〈 in non-Latin alphabet 〉 , The word of Knowledge, we attribute to the Prophets, that is, The Knowledge of things to come.

But how do we apply 〈 in non-Latin alphabet 〉 , Faith to Teachers? That by Faith in this place is not to be understood justifying Faith, is granted, as I think, by all; and that upon good reason, when the Apostle treats here only of the extraordinary gifts of the Spirit: Nor can I indeed understand it of the Faith of Miracles; not of the Faith of doing Miracles, because 〈 in non-Latin alphabet 〉 , Miracles, and 〈 in non-Latin alphabet 〉 , Gifts of Healings, are particularly, and distinctly reckoned up: Nor of the Faith of believing Miracles, because the discourse here is of the ways and persons that actively propagated the Gospel, not passively that received it. By Faith therefore I would understand Fiducia, that is, a holy boldness, confidence, and magnanimity, wherewith those most holy Preachers of the Gospel were armed; so that they could not be terrified by anything, nor by any person. See Act. IV. 13. But especially verse. 29. 31. And in this sense Faith may very well be attributed to Teachers.

Miracles, and the Gifts of Healings are very easily both distinguished, and understood. You have them again so distinguished, Mark VI. 5. and XVI. 17, 18.

〈 in non-Latin alphabet 〉 , Helps, were they probably, who accompanied the Apostles, and baptized those that were converted by them, and were sent here and there by them to such places, to which they, being employed in other things, could not come: as Mark, Timothy, Titus, &c. The Talmudists sometimes call the Levites 〈 in non-Latin alphabet 〉 , Helps of the Priests.

〈 in non-Latin alphabet 〉 , Prophesy, and 〈 in non-Latin alphabet 〉 , Helps, are placed in parallel according to the order of the Apostle; and do agree indeed excellently well together, if you take Prophesy for Preaching: which is done very frequently.

〈 in non-Latin alphabet 〉 , Governments also, and 〈 in non-Latin alphabet 〉 , Discerning of Spirits stand parallel; and that they denote one and the same thing, I scarcely make a doubt. But 〈 in non-Latin alphabet 〉 in this place to me sounds not Governments, or a power of ruling, but it speaks a deep and profound reach: in which sense it occurs in the LXX Interpreters more than once; and answers to the Hebrew word 〈 in non-Latin alphabet 〉 Prudent counsils, Prov. I. 15. 〈 in non-Latin alphabet 〉 . The Interlinear Version reads, Intelligens consilia solertia possidebit; The Understanding man shall possess wise counsils. Ibn Ezra saith, 〈 in non-Latin alphabet 〉 Tahbuloth denotes counsel, and thinking. See also Kimchi, and R. Solomon upon the place. And the same LXX, Chap. XI. 14. 〈 in non-Latin alphabet 〉 reads, 〈 in non-Latin alphabet 〉 ▪ They who have not 〈 in non-Latin alphabet 〉 , fall. What the word means you may easily gather from the Antithesis in the following words, 〈 in non-Latin alphabet 〉 ▪ But safety is in in much Council. And again, Chap. XIV. 6. 〈 in non-Latin alphabet 〉 The Seventy read, 〈 in non-Latin alphabet 〉 . War is made with 〈 in non-Latin alphabet 〉 The Vulgar reads, Cum dispositione inter bellum, with disposing, or, setting things in order.

〈 in non-Latin alphabet 〉 , Discerning of Spirits, was the Judging between Magical and Diabolical Spirits, and their operations, and between the operations and speech of the Holy Ghost. For many false Prophets had at that time gone out into the World, 1 Joh. IV. 1. and that, 〈 in non-Latin alphabet 〉 According to the working of Satan in all power, and signs, and lying wonders. So that it was not easy, I had almost said, it was impossible, to distinguish between their wonders, and the true miracles of the Holy Ghost. But the most merciful God taking pity upon his people, among other gifts of the Holy Ghost shed abroad for the edification of the Church, granted this also to some, that they might distinguish of prophetical Spirits, whether they were true and divine, or false and diabolical. That this deep reach is pointed out under this word 〈 in non-Latin alphabet 〉 , the Apostles order, the signification of the word, and the thing itself do not a little persuade. For when among all the gifts of the Spirit, there was scarce any, either more useful, or more necessary, than this judging of Spirits, I think he would hardly omit it in his second Enumeration. But where will you find the mention of it, if not in that word?

VERS. I.

RAbban Jochanan ben Zaccai omitted not 〈 in non-Latin alphabet 〉 The speech, or the Talk, of Devils, of Palms, and of Angels: but had learned it. The Gloss is, The speech of Devils, to exorcize them, and of Angels, to adjure them. The Apostle speaks according to the conception of the Nation.

〈 in non-Latin alphabet 〉 , A Cymbal, in the Talmudists is 〈 in non-Latin alphabet 〉 Of which thus they write, 〈 in non-Latin alphabet 〉 And Asaph with loud Cymbals, 1 Chron. XXV. The little bells, or Cymbals, were two, (as appears from the Dual number) But when they performed one work, and one man performed it, they are called one. The Aruch saith, They were two balls of brass, and they struck one against another.

But now 〈 in non-Latin alphabet 〉 , A tinkling Cymbal was, when these two Balls were struck one against another without any either measure or tone of Music, but with a rude, inartificial, and howling sound, Mark V. 38. 〈 in non-Latin alphabet 〉 , Weeping, and howling.

We may observe in these instances, which are compared with charity, and are as good as nothing, if charity be absent, that the Apostle mentions them, which were of the noblest esteem in the Jewish Nation; as also the most precious things, which could be named by them, were compared with this more precious, and were of no account in comparison of it.

I. 〈 in non-Latin alphabet 〉 ▪ To speak with the Tongues of men, with those Interpreters is, to speak the Tongues of the seventy Nations, or at least, To speak the Tongues of many Nations. So they relate it to the praise of Mordechai, that he perfectly understood the Languages of the seventy Nations; and they require of the Fathers of the Sanhedrin, that they be skilled in many Languages, that the Sanhedrin hear nothing by an Interpreter .

II. 〈 in non-Latin alphabet 〉 To speak with the Tongues of Angels. For this singular praise they extol Jochanan ben Zaccai in the example alleged.

III. 〈 in non-Latin alphabet 〉 , &c. To know all mysteries, &c. So they from the same place cited above; Hillel the Elder had eighty Disciples: thirty, who were worthy to have the holy Spirit dwell upon them, as it did upon Moses. Thirty worthy, for whom the Sun should stop his course, as it did for Joshua. Twenty were between both. The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not (but perfectly understood) the Scripture, the Mishnah, the Gemara, the Idiotisms of the Law, and the Scribes, Traditions, Illustrations, Comparisons, Equalities, Gematries, Parables, &c.

IV. 〈 in non-Latin alphabet 〉 To remove mountains. By this expression they denoted Doing things in a manner impossible, as we have observed at Matth. XXI. 21. 〈 in non-Latin alphabet 〉 He rooted up mountains

VERS. I.

RAbban Jochanan ben Zaccai omitted not 〈 in non-Latin alphabet 〉 The speech, or the Talk, of Devils, of Palms, and of Angels: but had learned it. The Gloss is, The speech of Devils, to exorcize them, and of Angels, to adjure them. The Apostle speaks according to the conception of the Nation.

〈 in non-Latin alphabet 〉 , A Cymbal, in the Talmudists is 〈 in non-Latin alphabet 〉 Of which thus they write, 〈 in non-Latin alphabet 〉 And Asaph with loud Cymbals, 1 Chron. XXV. The little bells, or Cymbals, were two, (as appears from the Dual number) But when they performed one work, and one man performed it, they are called one. The Aruch saith, They were two balls of brass, and they struck one against another.

But now 〈 in non-Latin alphabet 〉 , A tinkling Cymbal was, when these two Balls were struck one against another without any either measure or tone of Music, but with a rude, inartificial, and howling sound, Mark V. 38. 〈 in non-Latin alphabet 〉 , Weeping, and howling.

We may observe in these instances, which are compared with charity, and are as good as nothing, if charity be absent, that the Apostle mentions them, which were of the noblest esteem in the Jewish Nation; as also the most precious things, which could be named by them, were compared with this more precious, and were of no account in comparison of it.

I. 〈 in non-Latin alphabet 〉 ▪ To speak with the Tongues of men, with those Interpreters is, to speak the Tongues of the seventy Nations, or at least, To speak the Tongues of many Nations. So they relate it to the praise of Mordechai, that he perfectly understood the Languages of the seventy Nations; and they require of the Fathers of the Sanhedrin, that they be skilled in many Languages, that the Sanhedrin hear nothing by an Interpreter .

II. 〈 in non-Latin alphabet 〉 To speak with the Tongues of Angels. For this singular praise they extol Jochanan ben Zaccai in the example alleged.

III. 〈 in non-Latin alphabet 〉 , &c. To know all mysteries, &c. So they from the same place cited above; Hillel the Elder had eighty Disciples: thirty, who were worthy to have the holy Spirit dwell upon them, as it did upon Moses. Thirty worthy, for whom the Sun should stop his course, as it did for Joshua. Twenty were between both. The greatest of all was Jonathan ben Uzziel; the least was Jochanan ben Zaccai. He omitted not (but perfectly understood) the Scripture, the Mishnah, the Gemara, the Idiotisms of the Law, and the Scribes, Traditions, Illustrations, Comparisons, Equalities, Gematries, Parables, &c.

IV. 〈 in non-Latin alphabet 〉 To remove mountains. By this expression they denoted Doing things in a manner impossible, as we have observed at Matth. XXI. 21. 〈 in non-Latin alphabet 〉 He rooted up mountains

VERS. II.

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 publicly 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 willingly 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 before all the people, for the honor of him that gave them; yet we hardly believe, that they were to be shewn vainly, and for no benefit.

II. The Apostle saith, verse. 4. 〈 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 Arabic, &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 inquire not, in how many unknown 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 appeared 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 rendered 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 Targum upon the Prophets was inconstant, 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 error, or the comments of men.

The Apostle saith, Let him pray, that he may interpret, verse. 13. And Interpretation is numbered among the extraordinary gifts of the Spirit. Now let it be supposed that he spake Latin, Arabic, 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 easy 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 Prophets Language, and plainly and fully to unfold their mysteries in apt and lively and choice 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. They are treating of the manner of espousing a woman. Among other things these passages occur. 〈 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 〉 may be interpret according to his own sense? But the Tradition is this, R. Judah saith, 〈 in non-Latin alphabet 〉 He that interprets a verse according to his own form, behold he is a liar. If he add anything to it, behold he is a Reproacher and Blasphemer. What therefore is the Targum? Or what Interpretation 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 〉 Exod. XXIII. 2. He that interprets that thus, 〈 in non-Latin alphabet 〉 Thou shalt not testify against judgment, is a liar: for he commands, that judgment be brought forth into light. But let him so interpret it, Thou shalt not restrain thyself from teaching any that inquire of thee in judgment. So Onkelos renders it.

If he add anything to it.] If he say, Because liberty is given to add somewhat, I will add wheresoever it lists me: he sets God at naught, and changeth his words. For wheresoever Onkelos added, he added not of his own sense. For the Targum was given in Mount Sinai; and when they forgot 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 〉 Exod. XXIV. 10. He that shall render it thus, 〈 in non-Latin alphabet 〉 And they saw the God of Israel, is a liar; for no man hath seen God, and shall live: And he will add to it, who should render it, 〈 in non-Latin alphabet 〉 And they saw the Angel of God. For he attributes the Glory of God to an Angel. But let him interpret it thus, 〈 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 Interpretation.

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 Synagogues even of the Hellenists: as we dispute elsewhere of that matter.

II. Public prayers in the Synagogue were also made in Hebrew, one or two excepted which were in Chaldee. They were wont to repeat the prayer, whose beginning is 〈 in non-Latin alphabet 〉 after 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 Interpreter. The Interpreter stood before the Doctor, who preached, 〈 in non-Latin alphabet 〉 And the Doctor whispered him in the ear in Hebrew, and he rendered it to the people in the mother Tongue. And there in the Gemara, a story is related of Rabh, who was present as Interpreter to R. Shillah: and when R. Shillah said, 〈 in non-Latin alphabet 〉 The Cock crows, Rabh rendered it, 〈 in non-Latin alphabet 〉 when he should have rendered it 〈 in non-Latin alphabet 〉 Hence there is very frequent mention in the Books of the Talmudists of 〈 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 mysteries, being rendered 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. 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 interpretation of the Prophets they were not so accurate.

The word 〈 in non-Latin alphabet 〉 , To prophesy, comprehends three things, Singing Psalms, Doctrine, and Revelation: as verse. 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 〉 they shall prophesy. Where the Chaldee 〈 in non-Latin alphabet 〉 And they shall sing or praise. And Chap. XIX. 24, 25. 〈 in non-Latin alphabet 〉 And he went forward singing. And he put off his (royal) garment, 〈 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 explained in this Chapter, when it is said, I will pray, and I will sing.

• II. To prophesy is to preach, or to have a doctrine, as verse. 26. Hence the Chaldee almost always renders 〈 in non-Latin alphabet 〉 a Prophet by 〈 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 praising God, or by preaching and declaring the wonderful things of God, Act. XI. 11.
• III. To Prophesy is to foretell and teach something from divine revelation; which is expressed verse. 26. by Hath a revelation. In those times there were some who being inspired with a Spirit of Revelation, either foretold things to come; as Agabus did a famine, Act. XI. 28. and Paul's 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.

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 verse. 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, verse. 2, 4. because 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 persuade 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, Egyptian, 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.

THE Apostle renders in Greek the Phrase 〈 in non-Latin alphabet 〉 most common in the Schools, Rabba asked Abai, 〈 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, 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 〉 What is then to be done? One goes in the street, and finds a purse, 〈 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 〉 ; What is then to be resolved on? 〈 in non-Latin alphabet 〉 Let our Master teach us, 〈 in non-Latin alphabet 〉 A Priest that hath a blemish, 〈 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 everywhere.

To the same sense the Apostle in this place, 〈 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 Spirit, and I will pray with the understanding.

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

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 〉 Hidjot, a word very usual among the Rabbins. 〈 in non-Latin alphabet 〉 R. Meir explained, or determined, in the private tongue. So also R. Judah. And Hillel 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 〉 and 〈 in non-Latin alphabet 〉 a wise man, and 〈 in non-Latin alphabet 〉 , are opposed. So 〈 in non-Latin alphabet 〉 Private Priests are opposed to Priests of a worthier order: and which we have observed before 〈 in non-Latin alphabet 〉 , Private men, are opposed to 〈 in non-Latin alphabet 〉 Judges.

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

According to this acception of the word 〈 in non-Latin alphabet 〉 among the Jews, the Apostle seems in this place to distinguish the members of the Church from the Ministers, private persons 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 〉 , 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 private men, but Judges and Magistrates, and learned men; but as to that present action, 〈 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 〉 indeed occurs for a common, or unlearned man, verse. 23. Which yet hinders not at all, but that in this place it may be taken in the sense mentioned.

It was the part of one to pray, or give thanks, of all to answer Amen. They answer Amen after an Israelite blessing, not after a Cuthite, &c. But They answered not 〈 in non-Latin alphabet 〉 the Orphan Amen, 〈 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 〉 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 〉 among the Talmudists is sometimes a Fool, or Unlearned. 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 the Law, that is, in the Scripture. In opposition to 〈 in non-Latin alphabet 〉 The words of the Scribes. For that distinction was very usual in the Schools. 〈 in non-Latin alphabet 〉 This we learn out of the Law, and 〈 in non-Latin alphabet 〉 And this from the words of the Scribes. 〈 in non-Latin alphabet 〉 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 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 Resurrection of the dead proved out of the Law? From those words 〈 in non-Latin alphabet 〉 Jos. VIII. 30. It is not said, Then he built (in the preterperfect Tense) but 〈 in non-Latin alphabet 〉 He shall build (in the future Tense) 〈 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 〉 They shall always praise thee, ( Psal. LXXXIV. 4.) 〈 in non-Latin alphabet 〉 It is not said, they do praise thee, but 〈 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 〉 They shall sing with their voice together, ( Es. LII. 8.) 〈 in non-Latin alphabet 〉 It is not said, They sing, but 〈 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 Joshua; and the latter Prophets, among which is the Book of Isaiah; and the Hagiographa, among which is the Book of Psalms.

VERS. XXVI.

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 prefers singing of Psalms, another a Tongue, another preaching, &c.

VERS. XXVII.

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, verse. 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 scarcely believe he permitted the use of unknown Tongues, under any such notion; especially 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 anywhere 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 anything 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 Hebrew 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.

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

VERS. XXX.

THAT is very frequently said of the Jewish Doctors 〈 in non-Latin alphabet 〉 He sat: which means not so much this barely, He was sitting, as He taught out of the Seat of the Teacher, or he sat teaching, or ready to teach. So that indeed, he sat, 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 revelation from God, then 〈 in non-Latin alphabet 〉 , let the first be silent; let him be silent, that hath a Psalm, and give way to him.

VERS. XXXV.

COmpare that: The Rabbins deliver, 〈 in non-Latin alphabet 〉 Everyone is reckoned within the number of Seven (of those that read the Law in the Synagogues on the Sabbath day) 〈 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 〉 For the honor 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 point: 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, verse. 34. It was allowed them to answer Amen with others, and to sing with the Church, but to speak anything by themselves it was forbidden them.

VERS. II.

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 publicly 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 willingly 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 before all the people, for the honor of him that gave them; yet we hardly believe, that they were to be shewn vainly, and for no benefit.

II. The Apostle saith, verse. 4. 〈 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 Arabic, &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 inquire not, in how many unknown 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 appeared 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 rendered 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 Targum upon the Prophets was inconstant, 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 error, or the comments of men.

The Apostle saith, Let him pray, that he may interpret, verse. 13. And Interpretation is numbered among the extraordinary gifts of the Spirit. Now let it be supposed that he spake Latin, Arabic, 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 easy 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 Prophets Language, and plainly and fully to unfold their mysteries in apt and lively and choice 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. They are treating of the manner of espousing a woman. Among other things these passages occur. 〈 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 〉 may be interpret according to his own sense? But the Tradition is this, R. Judah saith, 〈 in non-Latin alphabet 〉 He that interprets a verse according to his own form, behold he is a liar. If he add anything to it, behold he is a Reproacher and Blasphemer. What therefore is the Targum? Or what Interpretation 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 〉 Exod. XXIII. 2. He that interprets that thus, 〈 in non-Latin alphabet 〉 Thou shalt not testify against judgment, is a liar: for he commands, that judgment be brought forth into light. But let him so interpret it, Thou shalt not restrain thyself from teaching any that inquire of thee in judgment. So Onkelos renders it.

If he add anything to it.] If he say, Because liberty is given to add somewhat, I will add wheresoever it lists me: he sets God at naught, and changeth his words. For wheresoever Onkelos added, he added not of his own sense. For the Targum was given in Mount Sinai; and when they forgot 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 〉 Exod. XXIV. 10. He that shall render it thus, 〈 in non-Latin alphabet 〉 And they saw the God of Israel, is a liar; for no man hath seen God, and shall live: And he will add to it, who should render it, 〈 in non-Latin alphabet 〉 And they saw the Angel of God. For he attributes the Glory of God to an Angel. But let him interpret it thus, 〈 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 Interpretation.

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 Synagogues even of the Hellenists: as we dispute elsewhere of that matter.

II. Public prayers in the Synagogue were also made in Hebrew, one or two excepted which were in Chaldee. They were wont to repeat the prayer, whose beginning is 〈 in non-Latin alphabet 〉 after 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 Interpreter. The Interpreter stood before the Doctor, who preached, 〈 in non-Latin alphabet 〉 And the Doctor whispered him in the ear in Hebrew, and he rendered it to the people in the mother Tongue. And there in the Gemara, a story is related of Rabh, who was present as Interpreter to R. Shillah: and when R. Shillah said, 〈 in non-Latin alphabet 〉 The Cock crows, Rabh rendered it, 〈 in non-Latin alphabet 〉 when he should have rendered it 〈 in non-Latin alphabet 〉 Hence there is very frequent mention in the Books of the Talmudists of 〈 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 mysteries, being rendered 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. 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 interpretation of the Prophets they were not so accurate.

The word 〈 in non-Latin alphabet 〉 , To prophesy, comprehends three things, Singing Psalms, Doctrine, and Revelation: as verse. 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 〉 they shall prophesy. Where the Chaldee 〈 in non-Latin alphabet 〉 And they shall sing or praise. And Chap. XIX. 24, 25. 〈 in non-Latin alphabet 〉 And he went forward singing. And he put off his (royal) garment, 〈 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 explained in this Chapter, when it is said, I will pray, and I will sing.

• II. To prophesy is to preach, or to have a doctrine, as verse. 26. Hence the Chaldee almost always renders 〈 in non-Latin alphabet 〉 a Prophet by 〈 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 praising God, or by preaching and declaring the wonderful things of God, Act. XI. 11.
• III. To Prophesy is to foretell and teach something from divine revelation; which is expressed verse. 26. by Hath a revelation. In those times there were some who being inspired with a Spirit of Revelation, either foretold things to come; as Agabus did a famine, Act. XI. 28. and Paul's 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.

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 verse. 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, verse. 2, 4. because 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 persuade 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, Egyptian, 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.

THE Apostle renders in Greek the Phrase 〈 in non-Latin alphabet 〉 most common in the Schools, Rabba asked Abai, 〈 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, 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 〉 What is then to be done? One goes in the street, and finds a purse, 〈 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 〉 ; What is then to be resolved on? 〈 in non-Latin alphabet 〉 Let our Master teach us, 〈 in non-Latin alphabet 〉 A Priest that hath a blemish, 〈 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 everywhere.

To the same sense the Apostle in this place, 〈 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 Spirit, and I will pray with the understanding.

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

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 〉 Hidjot, a word very usual among the Rabbins. 〈 in non-Latin alphabet 〉 R. Meir explained, or determined, in the private tongue. So also R. Judah. And Hillel 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 〉 and 〈 in non-Latin alphabet 〉 a wise man, and 〈 in non-Latin alphabet 〉 , are opposed. So 〈 in non-Latin alphabet 〉 Private Priests are opposed to Priests of a worthier order: and which we have observed before 〈 in non-Latin alphabet 〉 , Private men, are opposed to 〈 in non-Latin alphabet 〉 Judges.

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

According to this acception of the word 〈 in non-Latin alphabet 〉 among the Jews, the Apostle seems in this place to distinguish the members of the Church from the Ministers, private persons 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 〉 , 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 private men, but Judges and Magistrates, and learned men; but as to that present action, 〈 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 〉 indeed occurs for a common, or unlearned man, verse. 23. Which yet hinders not at all, but that in this place it may be taken in the sense mentioned.

It was the part of one to pray, or give thanks, of all to answer Amen. They answer Amen after an Israelite blessing, not after a Cuthite, &c. But They answered not 〈 in non-Latin alphabet 〉 the Orphan Amen, 〈 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 〉 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 〉 among the Talmudists is sometimes a Fool, or Unlearned. 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 the Law, that is, in the Scripture. In opposition to 〈 in non-Latin alphabet 〉 The words of the Scribes. For that distinction was very usual in the Schools. 〈 in non-Latin alphabet 〉 This we learn out of the Law, and 〈 in non-Latin alphabet 〉 And this from the words of the Scribes. 〈 in non-Latin alphabet 〉 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 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 Resurrection of the dead proved out of the Law? From those words 〈 in non-Latin alphabet 〉 Jos. VIII. 30. It is not said, Then he built (in the preterperfect Tense) but 〈 in non-Latin alphabet 〉 He shall build (in the future Tense) 〈 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 〉 They shall always praise thee, ( Psal. LXXXIV. 4.) 〈 in non-Latin alphabet 〉 It is not said, they do praise thee, but 〈 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 〉 They shall sing with their voice together, ( Es. LII. 8.) 〈 in non-Latin alphabet 〉 It is not said, They sing, but 〈 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 Joshua; and the latter Prophets, among which is the Book of Isaiah; and the Hagiographa, among which is the Book of Psalms.

VERS. XXVI.

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 prefers singing of Psalms, another a Tongue, another preaching, &c.

VERS. XXVII.

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, verse. 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 scarcely believe he permitted the use of unknown Tongues, under any such notion; especially 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 anywhere 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 anything 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 Hebrew 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.

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

VERS. XXX.

THAT is very frequently said of the Jewish Doctors 〈 in non-Latin alphabet 〉 He sat: which means not so much this barely, He was sitting, as He taught out of the Seat of the Teacher, or he sat teaching, or ready to teach. So that indeed, he sat, 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 revelation from God, then 〈 in non-Latin alphabet 〉 , let the first be silent; let him be silent, that hath a Psalm, and give way to him.

VERS. XXXV.

COmpare that: The Rabbins deliver, 〈 in non-Latin alphabet 〉 Everyone is reckoned within the number of Seven (of those that read the Law in the Synagogues on the Sabbath day) 〈 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 〉 For the honor 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 point: 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, verse. 34. It was allowed them to answer Amen with others, and to sing with the Church, but to speak anything by themselves it was forbidden them.

VERS. V.

NAmely going to Emmaus. See what we have said at Mark XVI.

VERS. VI.

IN a Mountain of Galilee, Mat. XXVIII. 16. When it is added by the Evangelist, 〈 in non-Latin alphabet 〉 . But some doubted, which is to be warily understood; not that some of the Eleven now still doubted of his Resurrection; for Thomas himself had believed before: but that some of that multitude, assembled there with the Eleven, doubted. Therefore it is not only, congruous, but necessary to render that verse thus, And they (the Eleven Disciples) seeing him, worshipped him; but others doubted. Not some of the Eleven, but others of the company.

VERS. VII.

WHAT James? The Son of Zebedee, or of Alpheus? It is more probable to understand it of James the Son of Alpheus; and that he was alive, when Paul wrote this; and that the Apostle seems on purpose to treat of the appearance of Christ to Peter and James the Minister of the Circumcision, and to himself, the Minister of the Uncircumcision. See the story of one James, a Disciple, as he is styled of Jesus.

VERS. VIII.

〈 in non-Latin alphabet 〉 An untimely birth, Job. III. 16. to the LXX Interpreters is 〈 in non-Latin alphabet 〉 : and which is to be marked, they render 〈 in non-Latin alphabet 〉 An hidden untimely birth, 〈 in non-Latin alphabet 〉 , an untimely birth proceeding out of his mothers womb; when the word 〈 in non-Latin alphabet 〉 hidden, seems rather to denote the contrary; namely, That it never went out of its mothers womb, but was always hidden there. So the Chaldee, 〈 in non-Latin alphabet 〉 an untimely birth hidden in the womb.

Hence the word 〈 in non-Latin alphabet 〉 very usual among the Talmudists for a woman bringing forth an abortive, 〈 in non-Latin alphabet 〉 A woman that comes before her time, and brings forth, in the figure of a beast, or a bird. 〈 in non-Latin alphabet 〉 Coming before her time, and bringing forth a sandal, secundine, or a figured lump, &c. Numb. XII. 12. 〈 in non-Latin alphabet 〉 . As an untimely birth coming out of the mothers womb, and devoureth the half of her flesh.

As though the Apostle should say; How far am I from an Apostle? As much as some misshapen and desormed lump, brought forth by an abortive birth, differs from the shape of a man. You may render the words in English more apt and clear, unless I am mistaken in my conjecture, after this manner, As to a thing born out of due form, than as they are rendered, As to one born out of due time. 〈 in non-Latin alphabet 〉 . A child not shaped, So the LXX in Exod. XXI. 22.

VERS. XX.

ALthough the Resurrection of Christ compared with some first fruits hath very good harmony with them, yet especially it agrees with the offering of the Sheaf, commonly called 〈 in non-Latin alphabet 〉 not only as to the thing itself, but as to the circumstance of time. For first there was the Passover, and the day following was a Sabbatic day, and on the day following that, were the first fruits offered. So Christ our Pasover was crucified. The day following his crucifixion was the Sabbath; and the day following that, he the first fruits of them that sleep, rose again.

VERS. XXIX.

I. IN this sense you may best understand these words: Otherwise what shall they do, who undergo martyrdom, and are baptized in that sense, as baptism denotes death by martyrdom; if the dead are not at all raised? For

I. That Baptism is taken for martyrdom, appears enough, Mat. XX. 22, 23.

II. See how very well the connection of the following verse agrees to this sense▪ What shall they do, who have undergone, and do undergo martyrdom, if there be not a Resurrection? 〈 in non-Latin alphabet 〉 ; And why do we also every day, and every moment, go in danger of martyrdom?

III. He argues from them that die in Christ, that is, in the Faith of Christ, ver. 18. And do you believe he would omit an argument from those that die for the Faith of Christ?

IV. He saith 〈 in non-Latin alphabet 〉 ; What shall they do? Not 〈 in non-Latin alphabet 〉 ; What do they? Not what they mean, or denote, or signify by this, that they are baptized, &c. But, what shall they do? Or what shall become of them? They have delivered their bodies to martyrdom, and what shall become of them, if their bodies rise not again. So Jer. V. ult. 〈 in non-Latin alphabet 〉 What will ye do in the end? That is what will become of you?

There lies no sense in the words, as to this sense which we propound, but in the Phrase 〈 in non-Latin alphabet 〉 , For the Dead: which let us illustrate by a like Phrase. The Jews baptized a Proselyte 〈 in non-Latin alphabet 〉 Under the Notion, or in the name of a Proselyte; and a servant to be set free 〈 in non-Latin alphabet 〉 Under the Notion, or in the name of a Libertine. But now when it was said, N. is baptized 〈 in non-Latin alphabet 〉 for a Proselyte. N. is baptized 〈 in non-Latin alphabet 〉 for a Libertine; are not these words uttered well in Greek, 〈 in non-Latin alphabet 〉 . Such an one is baptized for a Proselyte, for a free Man?

II. If the rendering the word 〈 in non-Latin alphabet 〉 in this sense seem somewhat uncouth, let it be supposed that the Apostle speaks of washing and purification appointed to the Jews after the touching a dead body, and the rendering will be nearer. Upon that Law thus R. Bechai; He that toucheth a dead body is to be purified with the water of purification with ashes, namely, those of the Red Cow, which purifies him that is defiled by the dead. Whence arose among us the custom of washing hands, when we come from a dead person; 〈 in non-Latin alphabet 〉 Which intimates the water of the Red Cow, 〈 in non-Latin alphabet 〉 And intimates also the Resurrection of the dead. But after what manner doth it do that? Hear Zohar upon that matter; The spirit of uncleanness dwells upon men by reason of the dead. 〈 in non-Latin alphabet 〉 But what remedy have they? That which is written, 〈 in non-Latin alphabet 〉 And they shall return to their dust, that is, To the dust of the burnt Red Cow, whereby they are purified. And the spirit of uncleanness departs, and another Holy Spirit is shed abroad. God gave Israel counsel, that they should use all manner of remedies, whereby they might obtain the life of the world to come: namely, that they be found pure in this world, and holy in the world to come. Concerning whom it is written, I will sprinkle upon you pure water, and ye shall be purified, Ezek. XXXVI.

We cannot omit that: Anciently it was a custom to baptize Vessels over women dying in their monthly courses. 〈 in non-Latin alphabet 〉 At which thing the menstruous women that were alive blushed. Therefore they appointed to baptize over all women, for the honor of menstruous women, that were alive. Anciently they baptized over profluvious men departed. For which the profluvious men that were living were ashamed. They appointed therefore, that they should baptize over all men in honor of the profluvious men that were alive.

VERS. XXXI.

THAT which the Apostle asserts is this, that he died daily; that is, was trod upon, suffered contempt, underwent danger, expected death. And that this is so, I appeal, saith he, to your boasting, O ye Corinthians. But in what sense is that boasting to be understood? Not the Apostles boasting of them: for then it would more properly have been said 〈 in non-Latin alphabet 〉 , Our boasting, than 〈 in non-Latin alphabet 〉 , Your. Nor was there indeed any reason, as things then stood, why the Apostle should boast of them. Nor is their boasting in the Apostle to be understood: for alas! how did they too much undervalue him! The boasting therefore that he hints, was their boasting against him • and this is it that he calls upon, and appeals to. Every day, saith he, I die, I am despised, trod upon, am in hazard: and for witness of this I call and appeal to your very boasting against me: which indeed I reckon for my boasting in Jesus Christ. It became not you to glory against me; but since ye do it, I glory in this very contempt, and reproach.

VERS. XXXII.

THIS is that great danger, concerning which he speaks, 2 Cor. I. 8, 9. which is not at all to be understood of the Tumult raised among the Ephesians by Demetrius: for this Epistle was written before that tumult: but according to the letter, that the Apostle was really cast to wild beasts in the Theatre. Nor does it obstruct this opinion, that Luke relating the Acts of Paul, omitted this so notable an History, since he hath omitted very many other: nor that those that fought with beasts, were different from those that were cast to beasts, since the latter must fight with them, or perish without any hope. But on the contrary there are these two things make for it.

I. That in Demetrius his insurrection, the chief of Asia (Asiarchae ) afforded themselves Paul's friends, Act. XIX. 31. That is, Those Priests among the Heathen, whose office it was, to publish those Plays of the Theatre for the honor of the God's. 〈 in non-Latin alphabet 〉 . They asked Philip the Astarch (The Interpreter renders it Munerarius, The setter forth of the Games) to let loose a Lion upon Polycarp: But he answered, He might not, because now the fighting with wild beasts (those Games) was over. The same were the Phoenicharchae, and the Syriarchae

But now whence came it to pass, that these Asiarchs were friends to Paul? Was it as being persons that embraced the Gospel? Why therefore were they still Asiarchs? But it seems rather that Paul, being set to combat with beasts, was preserved by some wonderful and stupendous manner; so that the Asiarchs themselves seeing the miracle, were carried away with admiration of the thing, and the good will towards him.

II. What else doth 〈 in non-Latin alphabet 〉 mean, than I have fought with beasts in that manner as men fight with beasts? Or, I have fought with beasts in this very human body. And that which he adds, 〈 in non-Latin alphabet 〉 , In Ephesus, renders the sense more clear, and restrains it much more to the letter. For if it were so to be understood, I fought at Ephesus with Demetrius and his fellows, as if it had been with beasts, it had been much more suitable to have brought an example of his stoning in Lystra, Act. XIV. 19. of his whipping at Philippi, Act. XVI. 22, 23. &c. For in Demetrius his uproar at Ephesus you find him to have born or undergone no, not one blow, I had almost said, nor any danger. Gaius and Aristarchus indeed being drawn into the Theatre endured some violence, being perhaps presently to be cast to the beasts. But read and read again the whole story, Act. XIX. and there is not a syllable of any wrong, that Paul at that time endured in his person.

VERS. XXXVI.

〈 in non-Latin alphabet 〉 would the Talmudists say, Sot, mad man. Rabban Jochanan ben Zaccai answered the Baithuseans (denying also the Resurrection of the dead) and said, 〈 in non-Latin alphabet 〉 , Fools, whence did this happen to you, &c.

VERS. XLV.

OF the former no doubt is made, for it is written Gen. XI. 7. But where is the latter? Throughout the whole sacred book: thence the Jews speak so many things and so great of the Spirit of Messias, and of Messias quickening.

〈 in non-Latin alphabet 〉 . The last Adam was made a quickening Spirit.

Job XIX. 25. 〈 in non-Latin alphabet 〉 I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth. Job seems to me in this place in the words, 〈 in non-Latin alphabet 〉 to speak in the same sense with 〈 in non-Latin alphabet 〉 , The last Adam. Of the former Adam it was said, 〈 in non-Latin alphabet 〉 Dust thou art, and to dust thou shalt return. And I know, saith Job, that my Redeemer liveth; and he shall arise from the dust another, or a latter; and I shall see the Lord made of the same flesh that I am of, &c. Intimating the Incarnation of the Messiah.

〈 in non-Latin alphabet 〉 . A quickening Spirit. The Spirit of the Lord moved upon the face of the waters, Gen. I. 2. 〈 in non-Latin alphabet 〉 This is the Spirit of King Messias. So the Jews speak very frequently. And also, 〈 in non-Latin alphabet 〉 Messias shall quicken those that dwell in the dust.

It cannot be past over without Observation, by what authority Paul applies those words of Psal. XCII. Thou, Lord, in the beginning hast founded the earth, &c. to the Messias, Heb. I. 10. to prove his Deity and dignity. But thou art deceived, O Paul would a Hebrew say, These words are to be applied to God the Father, not to the Messias. The Apostle hath what to reply from the very confession of the Jewish Nation; You acknowledge that Spirit which was present at, and president over the Creation, was the Spirit of the Messias.

It ought not also be past by without observation, that Adam, receiving from him the promise of Christ; and believing it, named his wife Chava, that is, Life. So the Seventy, 〈 in non-Latin alphabet 〉 . And Adam called his wives name Life, Gen. III. 20. What? Is she called life, that brought in death? But Adam perceived 〈 in non-Latin alphabet 〉 , The last Adam, exhibited to him in the Promise, to be 〈 in non-Latin alphabet 〉 , A quickening Spirit; and had brought in a better life of the Soul, and at length should bring in a better of the body. Hence is that Joh. I. 4. 〈 in non-Latin alphabet 〉 , In him was life.

VERS. XLVII.

GEn. IV. 1. Eve conceived and brought forth Cain, and said, 〈 in non-Latin alphabet 〉 I have possessed, or obtained, 〈 in non-Latin alphabet 〉 , A man the Lord; that is, That the Lord himself should become man. For let me so turn it, depending upon these reasons.

I. That this Interpretation is without any manner of wresting the particle 〈 in non-Latin alphabet 〉 ; yea it is according to its most proper signification and use.

II. That without doubt, Eve had respect to the promise of Christ, when she named her son; as Adam had respect to the promise in the denomination of Eve.

VERS. LV.

HOs. XIII. 14. 〈 in non-Latin alphabet 〉 The Seventy read it, 〈 in non-Latin alphabet 〉 ; Where is thy revenge, O Death? And thus speaks Ibn Ezra, There are some which invert the word, 〈 in non-Latin alphabet 〉 I will be, as though it were 〈 in non-Latin alphabet 〉 Where. And very truly; as it is said, 〈 in non-Latin alphabet 〉 verse. 10. Where is thy King. Where the Chaldee 〈 in non-Latin alphabet 〉 (Not, I will be thy King, but) Where is thy King? So that the Greek Interpreters, and the Apostle after them, translated 〈 in non-Latin alphabet 〉 , Where, properly, and truly.

The word 〈 in non-Latin alphabet 〉 in the Prophet, is rendered by the Targumist and the Rabbins, to signify A Word: but some as Kimchi acknowledges, understand it to signify The Plague; and that upon good ground, because the word 〈 in non-Latin alphabet 〉 Destruction, is joined with it; as 〈 in non-Latin alphabet 〉 Destruction, and 〈 in non-Latin alphabet 〉 The Plague, are joined together, Psal XCI. Where see the Targum and R. Solomon, and compare the Greek Interpreters with them.

VERS. V.

NAmely going to Emmaus. See what we have said at Mark XVI.

VERS. VI.

IN a Mountain of Galilee, Mat. XXVIII. 16. When it is added by the Evangelist, 〈 in non-Latin alphabet 〉 . But some doubted, which is to be warily understood; not that some of the Eleven now still doubted of his Resurrection; for Thomas himself had believed before: but that some of that multitude, assembled there with the Eleven, doubted. Therefore it is not only, congruous, but necessary to render that verse thus, And they (the Eleven Disciples) seeing him, worshipped him; but others doubted. Not some of the Eleven, but others of the company.

VERS. VII.

WHAT James? The Son of Zebedee, or of Alpheus? It is more probable to understand it of James the Son of Alpheus; and that he was alive, when Paul wrote this; and that the Apostle seems on purpose to treat of the appearance of Christ to Peter and James the Minister of the Circumcision, and to himself, the Minister of the Uncircumcision. See the story of one James, a Disciple, as he is styled of Jesus.

VERS. VIII.

〈 in non-Latin alphabet 〉 An untimely birth, Job. III. 16. to the LXX Interpreters is 〈 in non-Latin alphabet 〉 : and which is to be marked, they render 〈 in non-Latin alphabet 〉 An hidden untimely birth, 〈 in non-Latin alphabet 〉 , an untimely birth proceeding out of his mothers womb; when the word 〈 in non-Latin alphabet 〉 hidden, seems rather to denote the contrary; namely, That it never went out of its mothers womb, but was always hidden there. So the Chaldee, 〈 in non-Latin alphabet 〉 an untimely birth hidden in the womb.

Hence the word 〈 in non-Latin alphabet 〉 very usual among the Talmudists for a woman bringing forth an abortive, 〈 in non-Latin alphabet 〉 A woman that comes before her time, and brings forth, in the figure of a beast, or a bird. 〈 in non-Latin alphabet 〉 Coming before her time, and bringing forth a sandal, secundine, or a figured lump, &c. Numb. XII. 12. 〈 in non-Latin alphabet 〉 . As an untimely birth coming out of the mothers womb, and devoureth the half of her flesh.

As though the Apostle should say; How far am I from an Apostle? As much as some misshapen and desormed lump, brought forth by an abortive birth, differs from the shape of a man. You may render the words in English more apt and clear, unless I am mistaken in my conjecture, after this manner, As to a thing born out of due form, than as they are rendered, As to one born out of due time. 〈 in non-Latin alphabet 〉 . A child not shaped, So the LXX in Exod. XXI. 22.

VERS. XX.

ALthough the Resurrection of Christ compared with some first fruits hath very good harmony with them, yet especially it agrees with the offering of the Sheaf, commonly called 〈 in non-Latin alphabet 〉 not only as to the thing itself, but as to the circumstance of time. For first there was the Passover, and the day following was a Sabbatic day, and on the day following that, were the first fruits offered. So Christ our Pasover was crucified. The day following his crucifixion was the Sabbath; and the day following that, he the first fruits of them that sleep, rose again.

VERS. XXIX.

I. IN this sense you may best understand these words: Otherwise what shall they do, who undergo martyrdom, and are baptized in that sense, as baptism denotes death by martyrdom; if the dead are not at all raised? For

I. That Baptism is taken for martyrdom, appears enough, Mat. XX. 22, 23.

II. See how very well the connection of the following verse agrees to this sense▪ What shall they do, who have undergone, and do undergo martyrdom, if there be not a Resurrection? 〈 in non-Latin alphabet 〉 ; And why do we also every day, and every moment, go in danger of martyrdom?

III. He argues from them that die in Christ, that is, in the Faith of Christ, ver. 18. And do you believe he would omit an argument from those that die for the Faith of Christ?

IV. He saith 〈 in non-Latin alphabet 〉 ; What shall they do? Not 〈 in non-Latin alphabet 〉 ; What do they? Not what they mean, or denote, or signify by this, that they are baptized, &c. But, what shall they do? Or what shall become of them? They have delivered their bodies to martyrdom, and what shall become of them, if their bodies rise not again. So Jer. V. ult. 〈 in non-Latin alphabet 〉 What will ye do in the end? That is what will become of you?

There lies no sense in the words, as to this sense which we propound, but in the Phrase 〈 in non-Latin alphabet 〉 , For the Dead: which let us illustrate by a like Phrase. The Jews baptized a Proselyte 〈 in non-Latin alphabet 〉 Under the Notion, or in the name of a Proselyte; and a servant to be set free 〈 in non-Latin alphabet 〉 Under the Notion, or in the name of a Libertine. But now when it was said, N. is baptized 〈 in non-Latin alphabet 〉 for a Proselyte. N. is baptized 〈 in non-Latin alphabet 〉 for a Libertine; are not these words uttered well in Greek, 〈 in non-Latin alphabet 〉 . Such an one is baptized for a Proselyte, for a free Man?

II. If the rendering the word 〈 in non-Latin alphabet 〉 in this sense seem somewhat uncouth, let it be supposed that the Apostle speaks of washing and purification appointed to the Jews after the touching a dead body, and the rendering will be nearer. Upon that Law thus R. Bechai; He that toucheth a dead body is to be purified with the water of purification with ashes, namely, those of the Red Cow, which purifies him that is defiled by the dead. Whence arose among us the custom of washing hands, when we come from a dead person; 〈 in non-Latin alphabet 〉 Which intimates the water of the Red Cow, 〈 in non-Latin alphabet 〉 And intimates also the Resurrection of the dead. But after what manner doth it do that? Hear Zohar upon that matter; The spirit of uncleanness dwells upon men by reason of the dead. 〈 in non-Latin alphabet 〉 But what remedy have they? That which is written, 〈 in non-Latin alphabet 〉 And they shall return to their dust, that is, To the dust of the burnt Red Cow, whereby they are purified. And the spirit of uncleanness departs, and another Holy Spirit is shed abroad. God gave Israel counsel, that they should use all manner of remedies, whereby they might obtain the life of the world to come: namely, that they be found pure in this world, and holy in the world to come. Concerning whom it is written, I will sprinkle upon you pure water, and ye shall be purified, Ezek. XXXVI.

We cannot omit that: Anciently it was a custom to baptize Vessels over women dying in their monthly courses. 〈 in non-Latin alphabet 〉 At which thing the menstruous women that were alive blushed. Therefore they appointed to baptize over all women, for the honor of menstruous women, that were alive. Anciently they baptized over profluvious men departed. For which the profluvious men that were living were ashamed. They appointed therefore, that they should baptize over all men in honor of the profluvious men that were alive.

VERS. XXXI.

THAT which the Apostle asserts is this, that he died daily; that is, was trod upon, suffered contempt, underwent danger, expected death. And that this is so, I appeal, saith he, to your boasting, O ye Corinthians. But in what sense is that boasting to be understood? Not the Apostles boasting of them: for then it would more properly have been said 〈 in non-Latin alphabet 〉 , Our boasting, than 〈 in non-Latin alphabet 〉 , Your. Nor was there indeed any reason, as things then stood, why the Apostle should boast of them. Nor is their boasting in the Apostle to be understood: for alas! how did they too much undervalue him! The boasting therefore that he hints, was their boasting against him • and this is it that he calls upon, and appeals to. Every day, saith he, I die, I am despised, trod upon, am in hazard: and for witness of this I call and appeal to your very boasting against me: which indeed I reckon for my boasting in Jesus Christ. It became not you to glory against me; but since ye do it, I glory in this very contempt, and reproach.

VERS. XXXII.

THIS is that great danger, concerning which he speaks, 2 Cor. I. 8, 9. which is not at all to be understood of the Tumult raised among the Ephesians by Demetrius: for this Epistle was written before that tumult: but according to the letter, that the Apostle was really cast to wild beasts in the Theatre. Nor does it obstruct this opinion, that Luke relating the Acts of Paul, omitted this so notable an History, since he hath omitted very many other: nor that those that fought with beasts, were different from those that were cast to beasts, since the latter must fight with them, or perish without any hope. But on the contrary there are these two things make for it.

I. That in Demetrius his insurrection, the chief of Asia (Asiarchae ) afforded themselves Paul's friends, Act. XIX. 31. That is, Those Priests among the Heathen, whose office it was, to publish those Plays of the Theatre for the honor of the God's. 〈 in non-Latin alphabet 〉 . They asked Philip the Astarch (The Interpreter renders it Munerarius, The setter forth of the Games) to let loose a Lion upon Polycarp: But he answered, He might not, because now the fighting with wild beasts (those Games) was over. The same were the Phoenicharchae, and the Syriarchae

But now whence came it to pass, that these Asiarchs were friends to Paul? Was it as being persons that embraced the Gospel? Why therefore were they still Asiarchs? But it seems rather that Paul, being set to combat with beasts, was preserved by some wonderful and stupendous manner; so that the Asiarchs themselves seeing the miracle, were carried away with admiration of the thing, and the good will towards him.

II. What else doth 〈 in non-Latin alphabet 〉 mean, than I have fought with beasts in that manner as men fight with beasts? Or, I have fought with beasts in this very human body. And that which he adds, 〈 in non-Latin alphabet 〉 , In Ephesus, renders the sense more clear, and restrains it much more to the letter. For if it were so to be understood, I fought at Ephesus with Demetrius and his fellows, as if it had been with beasts, it had been much more suitable to have brought an example of his stoning in Lystra, Act. XIV. 19. of his whipping at Philippi, Act. XVI. 22, 23. &c. For in Demetrius his uproar at Ephesus you find him to have born or undergone no, not one blow, I had almost said, nor any danger. Gaius and Aristarchus indeed being drawn into the Theatre endured some violence, being perhaps presently to be cast to the beasts. But read and read again the whole story, Act. XIX. and there is not a syllable of any wrong, that Paul at that time endured in his person.

VERS. XXXVI.

〈 in non-Latin alphabet 〉 would the Talmudists say, Sot, mad man. Rabban Jochanan ben Zaccai answered the Baithuseans (denying also the Resurrection of the dead) and said, 〈 in non-Latin alphabet 〉 , Fools, whence did this happen to you, &c.

VERS. XLV.

OF the former no doubt is made, for it is written Gen. XI. 7. But where is the latter? Throughout the whole sacred book: thence the Jews speak so many things and so great of the Spirit of Messias, and of Messias quickening.

〈 in non-Latin alphabet 〉 . The last Adam was made a quickening Spirit.

Job XIX. 25. 〈 in non-Latin alphabet 〉 I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth. Job seems to me in this place in the words, 〈 in non-Latin alphabet 〉 to speak in the same sense with 〈 in non-Latin alphabet 〉 , The last Adam. Of the former Adam it was said, 〈 in non-Latin alphabet 〉 Dust thou art, and to dust thou shalt return. And I know, saith Job, that my Redeemer liveth; and he shall arise from the dust another, or a latter; and I shall see the Lord made of the same flesh that I am of, &c. Intimating the Incarnation of the Messiah.

〈 in non-Latin alphabet 〉 . A quickening Spirit. The Spirit of the Lord moved upon the face of the waters, Gen. I. 2. 〈 in non-Latin alphabet 〉 This is the Spirit of King Messias. So the Jews speak very frequently. And also, 〈 in non-Latin alphabet 〉 Messias shall quicken those that dwell in the dust.

It cannot be past over without Observation, by what authority Paul applies those words of Psal. XCII. Thou, Lord, in the beginning hast founded the earth, &c. to the Messias, Heb. I. 10. to prove his Deity and dignity. But thou art deceived, O Paul would a Hebrew say, These words are to be applied to God the Father, not to the Messias. The Apostle hath what to reply from the very confession of the Jewish Nation; You acknowledge that Spirit which was present at, and president over the Creation, was the Spirit of the Messias.

It ought not also be past by without observation, that Adam, receiving from him the promise of Christ; and believing it, named his wife Chava, that is, Life. So the Seventy, 〈 in non-Latin alphabet 〉 . And Adam called his wives name Life, Gen. III. 20. What? Is she called life, that brought in death? But Adam perceived 〈 in non-Latin alphabet 〉 , The last Adam, exhibited to him in the Promise, to be 〈 in non-Latin alphabet 〉 , A quickening Spirit; and had brought in a better life of the Soul, and at length should bring in a better of the body. Hence is that Joh. I. 4. 〈 in non-Latin alphabet 〉 , In him was life.

VERS. XLVII.

GEn. IV. 1. Eve conceived and brought forth Cain, and said, 〈 in non-Latin alphabet 〉 I have possessed, or obtained, 〈 in non-Latin alphabet 〉 , A man the Lord; that is, That the Lord himself should become man. For let me so turn it, depending upon these reasons.

I. That this Interpretation is without any manner of wresting the particle 〈 in non-Latin alphabet 〉 ; yea it is according to its most proper signification and use.

II. That without doubt, Eve had respect to the promise of Christ, when she named her son; as Adam had respect to the promise in the denomination of Eve.

VERS. LV.

HOs. XIII. 14. 〈 in non-Latin alphabet 〉 The Seventy read it, 〈 in non-Latin alphabet 〉 ; Where is thy revenge, O Death? And thus speaks Ibn Ezra, There are some which invert the word, 〈 in non-Latin alphabet 〉 I will be, as though it were 〈 in non-Latin alphabet 〉 Where. And very truly; as it is said, 〈 in non-Latin alphabet 〉 verse. 10. Where is thy King. Where the Chaldee 〈 in non-Latin alphabet 〉 (Not, I will be thy King, but) Where is thy King? So that the Greek Interpreters, and the Apostle after them, translated 〈 in non-Latin alphabet 〉 , Where, properly, and truly.

The word 〈 in non-Latin alphabet 〉 in the Prophet, is rendered by the Targumist and the Rabbins, to signify A Word: but some as Kimchi acknowledges, understand it to signify The Plague; and that upon good ground, because the word 〈 in non-Latin alphabet 〉 Destruction, is joined with it; as 〈 in non-Latin alphabet 〉 Destruction, and 〈 in non-Latin alphabet 〉 The Plague, are joined together, Psal XCI. Where see the Targum and R. Solomon, and compare the Greek Interpreters with them.

VERS. I.

UNLESS I am much deceived 〈 in non-Latin alphabet 〉 in the Jerusalem Writers denotes, in the like sense, 〈 in non-Latin alphabet 〉 The Collection for the wise men.

They have this story: R. Eliezer, R. Joshua, and R. Akiba went up to Chelath of Antioch, 〈 in non-Latin alphabet 〉 Employed in the Collection for the wise Men. One Abba Judah was there, who performed the Law with a good Eye. Being now reduced to poverty, when he saw the Rabbins, he was dejected. He went home with a sad countenance. His wife said to him, Why doth thy countenance languish? He answered, The Rabbins are come, and I know not what to do. She said to him, You have one field left: Go, and sell half of it, and give to them. Which he did. And when they were departed, he went to plow in the half of his field, and found a great treasure, &c. I produce this the more willingly, that it may be observed, that collections were made among the Jews in foreign Nations, for the poor Rabbins dwelling in Judea, in the same manner as they were made among Christians in foreign Nations for the poor Jews converted to Christianity in Judea.

VERS. II.

〈 in non-Latin alphabet 〉 In the first of the Sabbath, would the Talmudists say.

I. That day was everywhere celebrated for the Christian Sabbath: and which is not to be past over without observing, as far as appears from Scripture, there is nowhere any dispute of that matter. There was controversy concerning circumcision, and other points of the Jewish Religion, whether they were to be retained, or not retained; but nowhere, as we read, concerning the changing of the Sabbath. There were indeed some Jews converted to the Gospel; who, as in some other things they retained a smatch of their old Judaism, so they did in the observation of days, Rom. XIV. 5. Gal. IV. 10. but yet not rejecting, or neglecting the Lord's day. They celebrated it, and made no manner of scruple, as appears, concerning it: but they would have their old festival days retained too: and they disputed not at all, whether the Lord's day were to be celebrated, but whether the Jewish Sabbath were not to be celebrated also. So they admitted Baptism, but it went against them not to admit Circumcision also. And so also in some other Articles of Judaism, not rejecting the Gospel, but superinducing something of Judaism. As I have ordained in the Churches of Galatia, saith the Apostle, so do ye also: On every first day of the Week, &c. And yet the same Apostle saith of the same Galatians, Ye observe days, and months; Not that they refused the Christian Sabbath, but that they retained the Jewish Sabbaths.

II. The Lord's day sufficiently commended itself by its own authority: nor could the institution of it at all be doubted by the converted Gentiles, as never knowing, or at least owning, any other Sabbath: nor by the converted Jews, if they acknowledged Jesus for the true Messias; because they had learnt in their Schools, that Messiah should make a new Law, as Moses had made the old. And that also, which they had drunk in from their cradles, that Messiah should not abolish the Institutions of Moses, but raise them higher, and make them more splendid, although it might be more a scruple among them of the abolishing the Jewish Sabbath; yet it could make none of superinducing the Christian Sabbath.

III. In that controversy of the change of the Sabbath, from the Jewish to the Christian, which some prosecute too much without any cause, they reckon the Scriptures silence concerning the Institution of the Lord's day for a denial of the thing; as if it were by no means to be believed, because it is not expressed in plain words.

Among many things said in that case, let us put in these few.

I. The Holy Text indeed is silent of this matter, while the scene of Christian affairs is laying in Judea, mention being only made by the Evangelists of the appearances of Christ, the first day of the week; namely, on that day, wherein he arose from the dead, and the first day of the week following, Joh. XX. 26. But when the scene is transferred to the Gentiles, then there is very open mention of it; namely, in this place, and Act. XX. 7. and Revel. I. 10.

II. For the chief care concerning mentioning the Sabbath was this, that mention might be made of that Sabbath, which was to be among the Gentile Churches, and was to endure forever. And of that, mention is most evidently made in the history of those Churches.

III. Therefore the former silence does by no means argue, that the Apostles and Disciples in Judea converted to the faith, did not celebrate the Lord's Day, or that they observed it not by Divine Institution; but by good right and reason the mention of it is reserved to its most proper place, that is, in the story of the Gentile Churches.

For these, saith Beza, are true riches laid up in Heaven, &c. By occasion of whose words, let us add these few passages of the same subject.

A certain woman came to Rabban Jochanan ben Zaccai, and said, Sir, vouchsafe me sustinence. To whom he answered, And who art thou, my daughter? I, saith she, am the daughter of Nicodemus ben Gorion. And, replied he, O daughter, what is become of the riches of the family of thy Father? She answered 〈 in non-Latin alphabet 〉 O Rabbi, Do not they use this Proverb at Jerusalem, The salt of riches is the want of them. 〈 in non-Latin alphabet 〉 But those that stood by said to her, But mercy, or alms, is their salt. Where the Gloss is, Whosoever will season his riches, that is, make them not to putrefy, let him bestow them in alms, and the want of riches arising from such a cause, is the seasoning of them.

VERS. V.

THERE is a division about the sense and translation of these words: and here indeed the whole hinge of the controversy turns upon the place whence this Epistle was writ.

There are some that render it to this sense, I am now passing through Macedonia; which without doubt he did, whosoever he were, who first joined those words to the end of the Epistle, 〈 in non-Latin alphabet 〉 . The first Epistle to the Corinthians was written from Philippi: and they must do the same, who think it sent from thence.

But the Vulgar and Interlineary Interpreter; For I shall pass through Macedonia, in the future tense, is more true, and best of all. For that this Epistle was sent from Ephesus, these and other things make plain.

I. That the Apostle salutes the Corinthians in the name of the Churches of Asia; which it is probable he would not at all have done, if he now were in Macedonia. But be it granted, that he very lately coming out of Asia, carried the salutations of those Churches along with him, it is as improbable, that he would not also salute them in the name of the Churches of Macedonia.

II. It appears that he wrote this Epistle before he came into Macedonia, from what he saith in the second Epistle, Chap. II. 12, 13. and Chap. VII. 5, 6, 7. For when he met not Titus at Troas; whom together with Stephanus, Fortunatus, and Achaicus he had sent to Corinth with this Epistle; nor as yet could know what fruit it had gained among the Corinthians, he hastened a journey into Macedonia. And when he came thither, and found not Titus there, he stayed for some time with an unquiet mind, until Titus, the messenger of good news at last came.

III. He saith, verse. 8. 〈 in non-Latin alphabet 〉 . I shall tarry in Ephesus: as if he would say, Here at Ephesus, where now I am, I shall remain until Pentecost.

VERS. VIII.

WHETHER he tarried at Ephesus until the time determined by him, that is, Pentecost, or the uproar of Demetrius drove him away thence sooner, is uncertain. Being driven thence Macedonia received him, as is related, Act. XX. Where although among his travails, there is no mention of his journey to Corinth, yet thither he travailed, while his companions went before to Troas, and expected him there.

VERS. IX.

See Act. XIX. 17, 18, 19, 20.

VERS. X.

THIS place deceived him again, who added the 〈 in non-Latin alphabet 〉 , the Underwriting to this Epistle: in whose fancy, Timothy was sent with Stephanus, Fortunatus, and Achaicus, to bring the Epistle to the Corinthians: by no light mistake: for Timothy indeed was sent, but from Ephesus into Macedonia with Erastus, Act. XIX. 22. to see the Corinthians in his return, but not at all sent thither out of Macedonia by the order of the Apostle, which he dreams of.

VERS. XIX.

SO also it is said of them, when they were come back from Rome, that they had a Church in their house, Rom. XVI. 5. And the same is said of Philemon, Philem. verse. 2. and see Coloss. IV. 15. But in what sense to understand this, is somewhat obscure.

I. Perhaps there were in Aquila 's house some, which travailed with him from Rome; being driven thence by the Edict of Caesar, and boarded with him in the same house, while they were in their banishment. But what then shall we say of them, when they went back to Rome to their own dwelling? And also, what shall we say of the Church in the house of Philemon?

II. Or perhaps Aquila was the Churches Host, as Gains was at Corinth; in whose house were other men and women, appointed to that office with him. And it may be, he performed the same Office at Rome, when he went back. And it may be Philemon did the same at Coloss; and thence that of the Apostle to him, Prepare me a lodging, verse. 22. But all these things are somewhat uncertain: nor can one see, where to fix his foot. Let me therefore add another conjecture also.

III. It is well enough known, what 〈 in non-Latin alphabet 〉 Beth Midrash, The Divinity School, or the Chapel, was among the Jews; and what the difference was between it, and 〈 in non-Latin alphabet 〉 The Synagogue. Now Beth Midrash was called also 〈 in non-Latin alphabet 〉 Be Rabbanan. The School of the Rabbins. And it is inquired, 〈 in non-Latin alphabet 〉 What is the School of the Rabbins? It is the House of the Rabbins. Where the Gloss, Why do they call 〈 in non-Latin alphabet 〉 the Divinity Schools, Be Rabbanan? Namely, Because it is their House for any use. In that place the Gemarists treat of Synagogues set apart for holy use; and how far it was lawful to put them to common uses, either when they now flourished, or were fallen to decay, and antiquated as to sacred uses. And concerning the Beth Midrash, which was very near of kin to the Synagogue, it is concluded, as you see, that it is as the very house of the Rabbin, teaching in it, and to be used by him for any use.

Mention of the 〈 in non-Latin alphabet 〉 Be Rabbanan, or Beth Midrash, and the very thing, concerning which we now are speaking, brings to remembrance the 〈 in non-Latin alphabet 〉 Be Abidan; of which the Talmudists write; but in a double and various sense. The mention of it occurs in Bab Avodah Zarah , where it denotes a Heathen Temple. R. Eliezer Ben Parta is examined by a Roman Magistrate, and among other things, this is demanded of him, Why did you not go to 〈 in non-Latin alphabet 〉 Be Abidan, The Temple? He answered, I am an old man, and I was afraid, lest you should tread me underfoot. To whom the other replied, Was ever any old man trod underfoot? A miracle happened; For that very day was an old man trodden upon. Where the Gloss, 〈 in non-Latin alphabet 〉 Be Abidan is an House, or Temple, where they eat and drink in honor of an Idol, 〈 in non-Latin alphabet 〉 And void dung (that is, sacrifice) to an Idol, &c.

But elsewhere it occurs in another sense. 〈 in non-Latin alphabet 〉 The Books of the Be Abidan, do they snatch them out of the fire, or do they not snatch them 〈 in non-Latin alphabet 〉 Yes, and No: that is, sometimes they do, and sometimes they do not. But what the books of the Be Abidan were, the Gloss teacheth in these words, 〈 in non-Latin alphabet 〉 The Heretics wrote books of Disputations to themselves against the Jews: 〈 in non-Latin alphabet 〉 And the place where the dispute is, is called Be Abidan. By Heretics, no doubt is to be made, but that Christians are understood: and that Be Abidan in this place is not to be taken for a Heathen Temple, is clear enough from what follows: Rabh, say they, went not into Be Abidan, much less 〈 in non-Latin alphabet 〉 Into a Heathen Temple. Samuel went into a Heathen Temple, but went not into Be Abidan. They said to Rabba, 〈 in non-Latin alphabet 〉 Why went you not to Be Abidan? He answered, There is a certain Palm in the way, and hindereth me. We will stock it up, say they. The place of it, saith he, is difficult to me. The Gloss writes, Rabh and Rabba feared to go into Beth Abidan, lest in the dispute they might rise up against them, and kill them.

And now let us return to our own business. What hinders, but that we may be of opinion, that the House of Aquila at Ephesus, and Rome, and of Philemon at Coloss, might serve for such a purpose; namely, sometimes for holy Lectures, and disputes either with Jews, or among Christians. Not that the public Assembly in the Church should be neglected; but that some number out of the Church; perhaps the whole company of Ministers, and Teachers assembled here, and others, who breathed more after Gospel Mysteries; where the more obscure Articles and Points of Faith were handled, and disputes were held, if the thing required it, either among themselves or against the Jews.

VERS. XXII.

THE word Anathema sounds indeed all one with 〈 in non-Latin alphabet 〉 Cherem, among the Hebrews; as we may see abundantly (to omit all other examples) in the seventy Interpreters, in the last Chapter of Leviticus compared with the Hebrew.

And the word is taken in a threefold sense especially in the Holy Scripture; which the Author of Aruch notes in the word 〈 in non-Latin alphabet 〉 Cherem, and that from the Author of Tosaphoth .

I. 〈 in non-Latin alphabet 〉 The Anathems or somewhat devoted to the Priests, that is, something which being consecrated to God, necessarily falls to the Priests. 〈 in non-Latin alphabet 〉 The Anathemae's of the Priests do not admit Redemption; but they are to be given to the Priests for Trumah, or an oblation.

II. 〈 in non-Latin alphabet 〉 An Anathema, or that which is devoted to the most High. Examples of which you have, Levite. XXVII. 27, 28. &c. Where the Seventy thus, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . Every Anathema shall be holy to the Lord. In Bab. Nedarim it is called 〈 in non-Latin alphabet 〉 That which is devoted to Heaven.

III. 〈 in non-Latin alphabet 〉 An Anathema which is devoted of men. Of this Levite. XXVII. 29. Where again the Seventy thus, 〈 in non-Latin alphabet 〉 . Every Anathema, or devoted of men shall not be redeemed, but shall die the death. But what is the Anathema of men? The Author of Tosaphtoth answered, 〈 in non-Latin alphabet 〉 He that is condemned to death by the Sanhedrin. R. Solomon saith, When an Israelite devoted his man servant, or his maid servant, that were Canaanites, to death. R. Menahen saith, When the Israelites in war devoted their enemies to destruction, if they overcame them, as was done by them, Numb. XXI. Whence is it, that when any condemned to die by the Sanhedrin is led forth to suffer death, another goes forth interceding and saying, I will pay for his Redemption: Whence is it, I say, that he saith this to no purpose? Namely, Thence, because it is said, Every Anathema of men shall not be redeemed, but shall be punished with death.

If therefore we inquire into the original and proper nature of this Anathema, it was certainly the destining of some Malefactor to most certain death and destruction. Hence is that in the Chaldee paraphrast in Esa. XLIII. ult. Where for 〈 in non-Latin alphabet 〉 I will deliver Jacob to Anathema, he renders it, 〈 in non-Latin alphabet 〉 I will deliver him to be slain.

And now in reference to the words Maran-atha, very many Commentators agree, that this Phrase is a certain form of Excommunication, and that it is the highest, and heaviest. Thus, say they, is the extremest kind of Anathema marked; as though he would say, Cursed be he to the coming, and in the coming of the Lord.

They assert this to be the third kind of Excommunication among the Jews, and think that it sounds the same with 〈 in non-Latin alphabet 〉 Schammatha, and interpret 〈 in non-Latin alphabet 〉 God cometh to the same sense.

But let me, with the leave of so great men, speak freely what I think in this business.

• I. I have not found, in my reading, in any places, although I have sought diligently, in any Jewish Writers that I have perused, where Maran-atha occurs once for a form of Excommunication. Nor have I found in any Christian Writer, the least sign, whereby might be shewn in what place, or in what Hebrew Author that Phrase is found in such a sense. Yea to speak out plainer, as the thing is, I do not remember, that I have found this Phrase Maran-atha, in any sense at all, in any Rabbinical or Talmudic Writer; at any time, in any place.
• II. But those Commentators mentioned, do silently confess, that Maran-atha