Works

VERS. XXVII.

SEpulchres are distinguished by the Masters of the Jews into 〈 in non-Latin alphabet 〉 a deep Sepulcher, which cannot be known to be a Sepulcher, 〈 in non-Latin alphabet 〉 , Graves that appear not ; and 〈 in non-Latin alphabet 〉 a painted Sepulcher, such as were all those that were known to be seen. Our Savior compares the Scribes and Pharisees to both; to those in the place of Luke last mentioned; to these in the place before us, each upon a different reason.

Concerning the whiting of Sepulchers there are these Traditions: In the fifteenth day of the month Adar they mend the ways, and the streets, and the common Sewers, and perform those things that concern the public, 〈 in non-Latin alphabet 〉 And they paint (or, mark) the Sepulchers. The manner is described in Maasar Sheni, 〈 in non-Latin alphabet 〉 They paint the Sepulchers with chalk, tempered and infused in water. The Jerusalem Gemarists give the reason of it in abundance of places. Do they not mark the Sepulchers, say they, before the month Adar? Yes, but it is supposed that the colors are wiped off. For what cause do they paint them so? That this matter may be like the case of the leper. The leprous man crieth out, Unclean, unclean; and here in like manner, uncleanness cries out to you and saith, Come not near. R▪ Illa, in the name of R. Samuel bar Nachman alledgeth that of Ezekiel . If one passing through the land seeth a man's bone, he shall set up a burial sign by it . The Glossers deliver both the reason and the manner of it thus, From the fifteenth day of the month Adar they began their search, and wheresoever they found a Sepulcher, whose whiting was washed off with the rain, they renewed it, that the unclean place might be discerned, and the Priests who were to eat the Truma might avoid it.

VERS. XXVIII.

SUCH kind of hypocrites are called 〈 in non-Latin alphabet 〉 distained or coloured. Jannai the King when he was dying warned his wife that she should take heed 〈 in non-Latin alphabet 〉 of painted men, pretending to be Pharisees, whose works are as the works of Zimri, and yet they expect the reward of Phineas. The Gloss is, 〈 in non-Latin alphabet 〉

The Masters themselves acknowledge this to their own shame. They inquire what were those sins under the first Temple, for which it was destroyed, and it is answered, Idolatry, Fornication, and Bloodshed. They inquire what were the sins under the second; and answer, Hate without cause, and secret iniquity; and add these words,

VERS. XXIX.

〈 in non-Latin alphabet 〉 The Glossers are divided about the rendering of the word 〈 in non-Latin alphabet 〉 . Some understand it of a kind of building, or pillar; some of the whiting or marking of a Sepulcher above spoken of; the place referred to, speaks concerning the remains of the Didrachms paid for the redemption of the soul; and the question is, if there be anything of them due, or remaining from the man now dead, what shall be done with it; the answer is,

These things being considered, the sense of the words before us doth more clearly appear: Doth it deserve so severe a curse to adorn the Sepulchers of the Prophets and righteous men? Was not this rather an act of piety than a crime? But according to their own Doctrine, O ye Scribes and Pharisees, 〈 in non-Latin alphabet 〉 Their own Acts and Sayings is a sufficient memorial for them. Why do ye not respect, follow and imitate these? But neglecting and trampling upon these, you persuade yourselves that you have performed piety enough to them if you bestow some cost in adorning their Sepulchers, whose words indeed you despise.

VERS. XXXIII.

: 〈 in non-Latin alphabet 〉 The Judgment of Gehenna. See the Chaldee Paraphrast on Ruth II. 12. Baal Turim. on Gen. I. 1. & Midras Tillin.

VERS. XXXIV.

〈 in non-Latin alphabet 〉 Wise men, and 〈 in non-Latin alphabet 〉 Scribes. Let them observe this, who do not allow the Ministers of the word to have a distinct calling. The Jews knew not any that was called 〈 in non-Latin alphabet 〉 A wise man, or 〈 in non-Latin alphabet 〉 A Scribe, but who was both learned and separated from the common people by a distinct order and office.

VERS. XXXV.

THAT the discourse here is concerning Zacharias the son of Jehoiada killed by King Joas, we make appear by these arguments.

I. Because no other Zacharias is said to have been slain, before these words were spoken by Christ. Those things that are spoke of Zacharias, the father of the Baptist, are dreams: and those, of Zacharias one of the twelve Prophets, are not much better. The killing of our Zacariahs in the Temple, is related in express words; and why, neglecting this, should we seek for another, which in truth we shall nowhere find with any author of good credit?

II. The Jews observe that the death of this Zacharias, the son of Jehoiadah was made memorable by a signal character and revenge: Of the Martyrdom of the other Zacharias, they say nothing at all.

Here both the Talmuds, R. Jochanan said, Eighty thousand Priests were killed for the blood of Zacharias. R. Judah asked R. Acha, whereabouts they killed Zacharias? Whether in the Court of the Women, or in the Court of Israel? He answered, neither in the Court of Israel, nor in the Court of the Women, but in the Court of the Priests. And that was not done to his blood, which useth to be done to the blood of a Ram, or a Kid; Concerning these it is written, And he shall pour out his blood, and cover it with dust. But here it is written, Her blood is in the midst of her; she set it upon the top of a rock, she poured it not upon the ground. And why this? That it might cause fury to come up to take vengeance. I have set her blood upon a rock that it should not be covered. They committed seven wickednesses in that day. They killed a Priest, a Prophet, and a Judge: they shed the blood of an innocent man: they polluted the Court. And that day was the Sabbath day, and the day of Expiation, when therefore Nebuzaradan went up thither, he saw the blood bubbling; so he said to them, what meaneth this? It is the blood, say they, of Calves, Lambs and Rams, which we have offered on the Altar. Bring then, said he, Calves, Lambs and Rams, that I may try whether this be their blood. They brought them and slew them, and that blood still bubbled, but their blood did not bubble. Discover the matter to me, said he, or I will tear your flesh with iron rakes. Then they said to him, this was a Priest, a Prophet and a Judge, who foretold to Israel all these evils which we have suffered from you, and we rose up against him, and slew him. But I, saith he, will appease him. He brought the Rabbins, and slew them upon that blood, and yet it was not pacified; He brought the children out of the School, and slew them upon it, and yet it was not quiet. He brought the young Priests, and slew them upon it, and yet it was not quiet. So that he slew upon it ninety four thousand, and yet it was not quiet. He drew near to it himself, and said, O Zacharias, Zacharias! Thou hast destroyed the best of thy people (that is, they have been killed for your sake) would you have me destroy all? Then it was quiet, and did not bubble anymore, &c.

The truth of this story we leave to the relators: that which makes to our present purpose we observe. That it was very improbable, nay next to impossible, that those that heard the words of Christ (concerning Zacharias slain between the Temple and the Altar) could understand it of any other, but of this; concerning whom, and whose blood, they had such famous and signal memory; and of any other Zacharias slain in the Temple, there was a profound silence. In Josephus indeed we meet with the mention of one Zacharias the son of Baruch, (which is the same thing with Barachias ) killed in the Temple, not long before the destruction of it: whom some conjecture to be prophetically marked out here by our Savior: But this is somewhat hard, when Christ expressly speaks of time past ( 〈 in non-Latin alphabet 〉 Ye slew ) and when by no art, nor arguments it can be proved that this Zacharias ought to be reckoned into the number of Prophets and Martyrs.

There are two things here that stick with Interpreters, so that they cannot so freely subscribe to our Zacharias. 1. That he lived and died long before the first Temple was destroyed, when the example would have seeemed more home and proper, to be taken under the second Temple, and that now near expiring. 2. That he was plainly and notoriously the Son of Jehoiada, but this is called by Christ the Son of Barachias.

To which we, after others who have discoursed at large upon this matter, return only thus much.

I. That Christ plainly intended to bring examples out of the Old Testament; and he brought two, which how much the further off they seemed to be from deriving any guilt to this generation, so much heavier the guilt is, if they do derive it. For a Jew would argue, what hath a Jew to do with the blood of Abel, killed almost two thousand years before Abraham the father of the Jews, was born? And what hath this generation to do with the blood of Zacharias, which was expiated by cruel plagues and calamities many ages since? Nay, saith Christ, this generation hath arrived to that degree of impiety, wickedness and guilt, that even these remote examples of guilt, relate and are to be applied to it. And while you think that the blood of Abel, and the following Martyrs doth nothing concern you, and believe that the blood of Zacharias hath been long ago expiated with a signal punishment; I say unto you that the blood both of the one and the other, and of all the righteous men killed in the interval of time between them, shall be required of this generation. 1. Because you kill him who is of more value than they all. 2. Because by your wickedness you so much kindle the anger of God, that he is driven to cut off his old Church, namely the people that hath been of a long time in covenant with him. For when Christ saith, That on you may come all the righteous blood, &c. It is not so much to be understood of their personal guilt as to that blood, as of their guilt for the killing of Christ, in whose death, the guilt of the murder of all those his types, and members, is in some measure included; and it is to be understood of the horrible destruction of that generation, than which, no former ages have ever seen anymore woeful or amazing, nor shall any future, before the funeral of the world itself. As if all the guilt of the blood of righteous men that had been shed from the beginning of the world, had flowed together upon that generation.

II. To the second, which has more difficulty, namely that Zacharias is here called the Son of Barachias, when he was the Son of Jehoiada, we will observe by the way, these two things out of the writings of the Jews; before we come to determine the thing itself.

1. That that very Zacharias, of whom we speak, is by the Chaldee Paraphrast called the Son of Iddo. For thus saith he on Lament. Chap. III. verse. 20. Is it fit that the daughters of Israel should eat the fruit of their womb? &c. The rule of Justice answered, and said, Is it also fit that they should slay a Priest and Prophet in the Temple of the Lord, as ye slew Zacharias, the Son of Iddo, the High Priest and faithful Prophet in the house of the Sanctuary, on the day of expiation? &c.

2. In the place of Isaiah, concerning Zachariah the Son of Jebarichiah the Jews have these things. It is written, I took unto me faithful witnesses to record, Uriah the Priest, and Zachariah the Son of Barachiah o ( 〈 in non-Latin alphabet 〉 writ without Jod prefixed) Esa. VIII. 1. But what is the reason that Uriah is joined with Zachariah? For Uriah was under the first Temple, Zachariah under the second: but the Scripture joineth the prophesy of Zachariah to the prophesy of Uriah. By Urias it is written, For your sakes Zion shall be plowed as a field. By Zachariah it is written, As yet old men and ancient women shall sit in the streets of Jerusalem. When the prophesy of Uriah is fulfilled, the prophesy of Zachariah shall also be fulfilled. To the same sense also speaks the Chaldee Paraphrast upon the place. And I took unto me faithful witnesses. The curses which I foretold I would bring in the prophesy of Uriah the Priest, behold they are come to pass; likewise all the blessings which I foretold I would bring, in the Prophesy of Zachariah the son of Jebarechiah, I will bring to pass. See also there R. R. Jarchi & Kimchi.

From both these, we observe two things. 1. If Iddo did not signify the same thing with Jehoiada, to the Jewish nation, why might not our Savior have the same liberty to call Barachia the father of Zacharia, as the Chaldee Paraprhast had to call him Iddo? 2. It is plain that the Jews looked upon those words of Isaiah as the words of God speaking to Isaiah, not of Isaiah relating a matter of fact historically; which indeed they conjectur every truly, and exactly according to the printing of the first word 〈 in non-Latin alphabet 〉 for the conjunction Vau being pointed with Ceva, it is a certain token that the Verb is to be rendered in the future Tense, not in the Preter; which also the interlineary version hath well observed, rendering it thus, Et testificari faciam mihi testes fideles, And I will make faithful witnesses testify to me.

For if it had been to be construed in the Preter tense, it should have been pointed by Camets, 〈 in non-Latin alphabet 〉 Et testificari seci, And I caused to witness. Which being well observed, (as I confess it hath not been by me heretofore) the difficulty under our hand is resolved, as I imagine very clearly: and I suppose that Zachariah the Son of Jebarechia in Isaiah, is the very same with our Zachariah the Son of Jehoiadah; and that the sense of Isaiah comes to this; In that and the foregoing Chapter, there is a discourse of the future destruction of Damascus, Samaria and Judea. For a confirmation of the truth of this prophesy God makes use of a double testimony: First, he commands the Prophet Isaiah to write over and over again in a great volumn from the beginning to the end, Le maher shalal hash baz: that is, To hasten the spoil he hastened the prey: and this volumn should be an undoubted Testimony to them that God would certainly bring on and hasten the forementioned spoiling and destruction. And moreover, saith God, I will raise up to myself two faithful Martyrs (or Witnesses ) who shall testify and seal the same thing with their words and with their blood, namely Uriah the Priest, who shall hereafter be crowned with Martyrdom for this very thing, Jer. XXVI. 20. 23. and Zachariah the Son of Barachia or Jehoiada who is lately already crowned. He, the first Martyr under the first Temple; this, the last. Hear thou Jew who taxest Matthew in this place, your own Authors assert, that Uriah the Priest is to be understood by that Uriah who was killed by Jehoiachim; and that truly: We also assert that Zechariah the Son of Jehoiadah is to be understood by Zachariah the Son of Jebarachiah; and that Matthew and Christ do not at all innovate in this name of Barachias, but did only pronounce the same things concerning the Father of the Martyr Zacharias, which God himself had pronounced before them by the Prophet Isaiah.

It may be objected: But since our Savior took examples from the Old Testament, why did he not rather say, From the blood of Abel to the blood of Uriah the Priest? that is, from the beginning of the world, to the end of the first Temple? I answer.

• 1. The killing of Zacharias was more horrible, as he was more high in dignity, and as the place wherein he was killed, was more holy.
• 2. The consent of the whole people was more universal to his death.
• 3. He was a more proper and apparent type of Christ.
• 4. The requiring of vengeance is mentioned only concerning Abel and Zachariah. Behold the voice of thy brothers blood crieth out to me. And Let the Lord look upon it, and require it.
• 5. In this the death of Christ agrees exactly with the death of Zachariah: that, although the City and Nation of the Jews did not perish till about forty years after the death of Christ; yet they gave themselves their deaths wound, in wounding Christ. So it was also in the case of Zachariah; Jerusalem and the people of the Jews stood indeed many years after the death of Zachariah, but from that time began to sink, and draw towards ruin. Consult the story narrowly, and you will plainly find that all the affairs of the Jews began to decline, and grow worse and worse, from that time when blood touched blood (the blood of the sacrificer mingled with the blood of the sacrifice) and when the people became contentions and rebellious against the Priest.

VERS. XXXVII.

R. Solomon on those words, But now Murderers. They have killed, saith he, Uriah, they have killed Zechariah. Also on these words, Your sword hath devoured your Prophets. Ye have slain, saith he, Zachariah and Isaiah. Simeon ben Azzai said, I have found a book of Genealogies at Jerusalem, in which it was written, Manasseh slew Isaiah, &c.

VERS. I.

HE that never saw the Temple of Herod, never saw a fine building. What was it built of? Rabba saith, of white and green marble. But some say, of white green and spotted marble. He made the laver to sink and to rise, (that is, the walls were built winding in and out, or indented, after the manner of waves) being thus sitted to receive the plaster which he intended to lay on, but the Rabbins said to him, O let it continue, for it is very beutiful to behold: for it is like the waves of the Sea, and Bava ben Buta made it so, &c. See there the story of Bava ben Buta and Herod consulting about the rebuilding of the Temple.

VERS. II.

THE Talmudic Chronicles bear witness also to this saying, On the ninth day of the month Ab, the City of Jerusalem was plowed up, which Maimonides delivereth more at large. On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, plowed up the Temple, and the places about it, that that saying might be fulfilled, Zion shall be plowed as a field. This Turnus Rufus of great fame and infamy among the Jewish writers, without doubt is the same with Terentius Rufus, of whom Josephus speaks, 〈 in non-Latin alphabet 〉 . Terentius Rufus was left General of the army by Titus, with commission, as 'tis probable, and as the Jews suppose, to destroy the City and Temple. Concerning which matter, thus again Josephus in the place before quoted, 〈 in non-Latin alphabet 〉 . The Emperor commanded them to dig up the whole City, and the Temple. And a little after, 〈 in non-Latin alphabet 〉 , &c. Thus those that digged it up laid all level, that it should never be inhabited, to be a witness to such as should come thither.

VERS. III.

WHAT the Apostles intended by these words, is more clearly conceived by considering the opinion of that people concerning the times of the Messias. We will pick out this in a few words from Bab. Sanhedr.

The Tradition of the School of Elias: The righteous whom the Holy Blessed God will raise up from the dead, shall not return again to their dust; as it is said, Whosoever shall be left in Zion and remain in Jerusalem, shall be called holy, everyone being written in the book of life. As the Holy (God) liveth forever, so they also shall live forever. But if it be objected, what shall the righteous do in those years in which the Holy God will renew his world, as it is said, The Lord only shall be exalted in that day? The answer is, That God will give them wings, like an Eagle, and they shall swim (or float) upon the face of the waters. Where the Gloss saith thus, The righteous, whom the Lord shall raise from the dead in the days of the Messiah, when they are restored to life, shall not again return to their dust, neither in the days of the Messiah, nor in the following age: but their flesh shall remain upon them, till they return and live 〈 in non-Latin alphabet 〉 To eternity. And in those years, when God shall renew his world, (or age ) 〈 in non-Latin alphabet 〉 This world shall be wasted for a thousand years; where then shall those righteous men be in those years, when they shall not be buried in the earth? To this you may also lay that very common phrase, 〈 in non-Latin alphabet 〉 The worlds to come; whereby is signified the days of the Messiah: of which we spoke a little at the thirty second verse of the twelfth Chapter. If he shall obtain (the favor) to see the world to come, that is, the exaltation of Israel, namely in the days of the Messiah. The Holy blessed God saith to Israel, In this world you are afraid of trasgressions, but in the world to come, when there shall be no evil affection, you shall be concerned only for the good which is laid up for you; as it is said, After this the children of Israel shall return, and seek the Lord their God, and David their King, &c. which clearly relate to the times of the Messiah. Again, Saith the Holy Blessed God to Israel, In this world, because my messengers (sent to spy out the land) were flesh and blood, I decreed that they should not enter into the land: but in the world to come, I suddenly send to you my messenger, and he shall prepare the way before my face.

See here the Doctrine of the Jews concerning the coming of the Messiah!

• 1. That at that time there shall be a Resurrection of the just. : 〈 in non-Latin alphabet 〉 The Messias shall raise up those that sleep in the dust.
• 2. Then shall follow the desolation of this World. 〈 in non-Latin alphabet 〉 This World shall be wasted a thousand years. Not that they imagined that a Chaos, or confusion, of all things should last the thousand years, but that this World should end and a new one be introduced in that thousand years.
• 3. After which 〈 in non-Latin alphabet 〉 Eternity should succeed.

From hence we easily understand the meaning of this question of the Disciples.

• 1. They know and own the present Messiah, and yet they ask, what shall be the signs of his coming.
• 2. But they do not ask the signs of his coming (as we believe of it) at the last day to judge both the quick and the dead; But
• 3. When he will come in the evidence and demonstration of the Messiah, raising up the dead, and ending this World, and introducing a new, as they had been taught in their Schools concerning his coming.

VERS. VII.

BEsides the seditions of the Jews, made horridly bloody with their mutual slaughter, and other storms of War in the Roman Empire from strangers, the commotions of Otho and Vitellius are particularly memorable, and those of Vitellius and Vespasian, whereby not only the whole Empire was shaken, and Totius orbis mutatione fortuna Imperii translit (they are the words of Tacitus) the fortune of the Empire, changed with the change of the whole World, but in Rome itself; being made the scene of battle, and the prey of the Soldiers; and the Capitol itself being reduced to ashes. Such throws the Empire suffered, now bringing forth, Vespasian to the Throne, the scourge and vengeance of God upon the Jews.

VERS. IX.

TO this relate those words of Peter, The time is come that judgment must begin at the house of God, that is, the time foretold by our Savior is now at hand, in which we are to be delivered up to persecution, &c. These words denote that persecution, which the Jews, now near their ruin, stirred up, almost everywhere, against the professors of the Gospel. They had indeed oppressed them hitherto on all sides, as far as they could, with slanders, rapines, whippings, stripes, &c. which, these and such like places testify, 1 Thes. II. 14, 15. Heb. X. 33, &c. But there was something that put a rub in their way, that as yet they could not proceed to the utmost cuelty. And now ye know what withholdeth, which I suppose is to be understood of Claudius, enraged at and curbing in the Jews. Who being taken out of the way, and Nero, after his first five years, suffering all things to be turned topside turvy, the Jews now breathing their last, (and Satan therefore breathing his last effects in them, because their time was short) they broke out into slaughter beyond measure, and into a most bloody persecution: which I wonder is not set in the front of the ten persecutions by Ecclesiastical writers. This is called by Peter (who himself also at last suffered in it) 〈 in non-Latin alphabet 〉 . fiery trial by Christ, dictating the Epistles to the twelve Churches, 〈 in non-Latin alphabet 〉 . Tribulation for ten days, and 〈 in non-Latin alphabet 〉 . The hour of temptation which shall come upon all the world (of Christians.) And this is The revelation of that wicked one, St. Paul speaks of, now in lively, that is, in bloody colors openly declaring himself Antichrist, the enemy of Christ. In that persecution James suffered at Jerusalem, Peter in Babylon, and Antipas at Pergamos, and others, as it is probable, in not a few other places. Hence, Rev. VI. 11, 12. (where the state of the Jewish Nation is delivered under the type of six seals) they are slain who were to be slain for the testimony of the Gospel under the fifth seal; and immediately under the sixth followeth the ruin of the Nation.

VERS. XII.

THESE words relate to that horrid Apostasy, which prevailed everywhere in the Jewish Churches that had received the Gospel. See, 2 Thes. II. 3, &c. Gal. III. 2. 2 Tim. I. 15. &c.

VERS. XIV.

JErusalem was not to be destroyed, before the Gospel was spread over all the World. God so ordering and designing it; that the World being first a Catechumen in the Doctrine of Christ, might have at length an eminent and undeniable testimony of Christ presented to it; when all men, as many as ever heard the history of Christ, should understand that dreadful wrath, and severe vengeance which was poured out upon that City and Nation, by which he was crucified.

VERS. XV.

THESE words relate to that passage of Daniel, (Chap. IX. 27.) 〈 in non-Latin alphabet 〉 which I would render thus, In the middle of that week, (namely, the last of the seventy) he shall cause the sacrifice and oblation to cease, even until the wing (or army) of abominations shall make desolate, &c. or, Even by the wing of abominations making desolate. 〈 in non-Latin alphabet 〉 is An army, Isaiah VIII. 8. And in that sense Luke rendered these words. When you shall see Jerusalem compassed about with an army, &c.

This is not spoken so much for the obscurity as for the certainty of the Prophesy: as if he should say, He that reads those words in Daniel, let him mind well, that, when the army of the Prince which is to come, that army of abominations, shall compass round Jerusalem with a siege, then most certain destruction hangs over it; (for, saith Daniel, The people of the Prince which is to come, shall destroy the City, &c. the sanctuary, &c. verse. 26. And the army of abominations shall make desolate even until the consummation, and that which is determined shall be poured out upon the desolate. ) Flatter not yourselves therefore with vain hopes, either of future victory, or of the retreating of that army; but provide for yourselves, and he that is in Judea let him fly to the Hills, and places of most difficult access: not into the City. See how Luke clearly speaks out this sense, in the twentieth verse of the one and twentieth Chapter.

VERS. XX.

R. Tanchum observes a favor of God in the destruction of the first Temple, that it happened in the Summer, not in Winter. For thus he, God vouchsafed a great favor to Israel, For they ought to have gone out of the land on the tenth day of the month Tebeth, as he saith, Son of Man, mark this day, for on this very day, &c. what then did the Lord Holy and Blessed? If they shall now go out in the Winter, saith he, they will all die: therefore he prolonged the time to them, and carried them away in Summer.

VERS. XXII.

GOD lengthened the time for the sake of the elect, before the destruction of the City; and in the destruction, for their sakes he shortened it: compare with these words before us, the 2 of Pet. III. 9. The Lord is not slack concerning his promise, &c. It was certainly very hard with the Elect, that were inhabitants of the City, who underwent all kind of misery with the besieged, where the Plague and Sword raged so violently, that there were not living enough to bury the dead; and the Famine was so great, that a Mother eat her Son, (perhaps the Wife of Doeg ben Joseph, of whom see such a story in Bab. Joma. ) And it was also hard enough with those Elect, who fled to the Mountains, being driven out of House, living in the open Air, and wanting necessaries for Food: Their merciful God and Father therefore took care of them, shortening the time of their misery, and cutting off the reprobates with a speedier destruction; least if their stroke had been longer continued, the Elect should too far have partaken of their misery.

The Rabbins dream that God shortened the day on which wicked King Ahaz died, and that, ten hours, least he should have been honored with mourning.

VERS. XXIV.

IT is a disputable case, whether the Jewish Nation were more mad with superstition in matters of Religion, or with superstition in curious Arts.

I. There was not a people upon Earth that studied, or attributed more to dreams, than they. Hence

1. They often imposed fastings upon themselves, to this end, that they might obtain happy dreams; or to get the interpretation of a dream; or to divert the ill omen of a dream: which we have observed at the fourteenth verse of the ninth Chapter.

2. Hence their nice rules for handling of dreams: such as these, and the like 〈 in non-Latin alphabet 〉 Let one observe a good dream two and twenty years, after the example of Joseph: If you go to bed merry, you shall have good dreams, &c.

3. Hence many took upon them the public profession of interpreting dreams, and this was reckoned among the nobler Arts. A certain old man in Bab. Beracoth relates this story, There were four and twenty interpreters of dreams in Jerusalem: and I, having dreamed a dream went to them all; everyone gave a different interpretation, and yet they all came to pass, &c. You have R. Joses ben Chelpatha, R. Ishmael ben R. Joses, R. Lazar, and R. Akiba interpreting divers dreams, and many coming to them for interpretation of their dreams. Nay you see there, the Disciples of R. Lazar, in his absence, practicing this art. See there also many stories about this business, which it would be too much here to transcribe.

II. There were hardly any people in the whole World that more used or were more fond of Amulets, Charms, Mutterings, Exorcisms, and all kinds of Enchantments: We might here produce innumerable examples; a handful shall serve us out of the harvest. 〈 in non-Latin alphabet 〉 Let not any one go abroad with his amulet on the Sabbath day, unless that amulet be prescribed by an approved Physician; (or, unless it be an approved amulet; See the Gemara. ) Now these Amulets were either little roots hung about the necks of sick persons, or, what was more common, bits of paper with words writ on them ( 〈 in non-Latin alphabet 〉 ) whereby they supposed that diseases were either driven away, or cured: which they were all the week, but were forbid to wear on the Sabbath, unless with a Caution. They do not say a charm over a wound on the Sabbath; That also which is said over a Mandrake, is forbid (on the Sabbath.) If any one say, Come, and say this versicle over my Son, or lay the Book (of the Law) upon him, to make him sleep; it is forbid: that is, on the Sabbath; but on other days is usual.

: 〈 in non-Latin alphabet 〉 They used to say the Psalm of meetings (that is, against unlucky meetings) at Jerusalem. R. Judan saith, Sometimes after such a meeting, and sometimes when no such meeting had happned. But what is the Psalm of meetings? The third Psalm, Lord, how are my foes increased, even all the Psalm: and the ninety first Psalm, He that dwelleth in the secret place of the Most High, to the ninth verse. There is a discourse of many things which they used to carry about with them, as remedies against certain ails; and of mutterings over wounds: and there you may see, that while they avoid the enchantments of the Amorites, they have and allow their own. You have the form of an enchantment against a mad Dog. And, the form of enchantment against the Devil of blindness. You have mutterings and enchantments, even in the Name of Jesus. See also the Bab. Sanhedr. concerning these kind of mutterings.

III. So skillful were they in conjurings, enchantments and sorceries, that they wrought 〈 in non-Latin alphabet 〉 , ( great signs, ) many villainies, and more wonders. We pass by those things which the sacred story relates of Simon Magus, Elymas, the sons of Sceva, &c. and Josephus, of others; We will only produce examples out of the Talmud, a few out of many.

You will wonder, in the entrance, at these two things, in order to the speaking of their magical exploits; and thence you will conjecture at the very common practice of these evil arts among that people. 1. That the Senior who is chosen into the Council, ought to be skilled in the arts of Astrologers, Jugglers, Diviners, Sorcerers, &c. that he may be able to Judge of those who are guilty of the same. 2. The Masters tell us, that a certain chamber was built by a Magician in the Temple itself. The chamber of Happarva was built by a certain Magician, whose name was Parvah, by art Magic. Four and twenty of the School Rabbi, intercalating the year at Lydda, were killed by an evil eye: that is, with sorceries. R. Joshua outdoes a Magician in Magic, and drowns him in the Sea. In Bab. Taanith, several miracles are related that the Rabbins had wrought. Elsewhere there is a story told of eighty women sorceresses at Askelon who were hanged in one day by Simeon ben Shetah: and the women of Israel, saith the Gloss, had generally fallen to the practice of Sorceries: as we have mentioned before. It is related of abundance of Rabbies that they were 〈 in non-Latin alphabet 〉 skillful in working miracles; thus Abba Chelchia, and Chanin, and R. Chanina ben Dusa; of which R. Chanina ben Dusa there is almost an infinite number of stories concerning the miracles he wrought, which savor enough and too much of Magic.

And, that we may not be tedious in producing examples, what can we say of the fasting-Rabbies causing it to rain in effect when they pleased: of which there are abundaance of stories in Taanith. What can we say of the Bath kol very frequently applauding the Rabbins out of Heaven, of which we have spoke before? What can we say of the death or plagues foretold by the Rabbins to befall this or that man? Which came to pass just according as they were foretold. I rather suspect some Magic art in most of these, than fiction in all.

IV. False Christ's broke out, and appeared in public with their witchcrafts, so much the frequenter and more impudent, as the City and people drew nearer to its ruin; because the people believed the Messias should be manifested before the destruction of the City; and each of them pretended to be the Messias by these signs. From the words of Isaiah, Before her pain came, she was delivered of a man child, the Doctors concluded, That the Messias should be manifested before the destruction of the City. Thus the Chaldee Paraphrast upon the place, She shall be saved before her utmost extremity, and her King shall be revealed before her pains of child-birth. Mark that also, The son of David will not come, till the wicked Empire (of the Romans) shall have spread itself over all the World nine months; as it is said, Therefore will he give them up, until the time that she which travelleth, hath brought forth.

VERS. XXVII.

TO discover clearly the sense of this and the following clauses, those two things must be observed which we have formerly given notice of.

1. That the destruction of Jerusalem is very frequently expressed in Scripture, as if it were the destruction of the whole world, Deut. XXXII. 22. A fire is kindled in mine anger, which shall burn unto the lowest hell (the discourse there, is about the wrath of God consuming that people. See verse. 20, 21.) and shall consume the Earth with her increase, and set on fire the foundations of the Mountains, Jerome. IV. 23. I beheld the Earth, and low it was without form and void: and the Heavens, and they had no light, &c. The discourse there also is concerning the destruction of that Nation, Isa. LXV. 17. Behold, I create new Heavens and a new Earth; and the former shall not be remembered, &c. And more passages of this sort among the Prophets. According to this sense Christ speaks in this place: and Peter speaks in his second Epistle, third Chapter: and John, in the sixth of the Revelations; and Paul, 2 Cor. V. 17. &c.

2. That Christ's taking vengeance of that exceeding wicked Nation, is called Christ's coming in Glory, and His coming in the clouds, Dan. VII. It is also called, The day of the Lord. See Psal. L. Mal. III. 1, 2. &c. Joel II. 31. Matth. XVI. 28. Re • . I. 7. &c. See what we have said on Chap. XII. 20. & XIX. 28.

The meaning therefore of the words before us, is this: While they shall falsely say that Christ is to be seen here or there: Behold he is in the desert, one shall say; another, Behold he is in the secret chambers: He himself shall come, like lightning, with sudden and altogether unexpected vengeance; They shall meet him whom they could not find; they shall find him whom they sought, but quite another than what they looked for.

VERS. XXVIII.

I Wonder any can understand these words, of pious men flying to Christ, when the discourse here is, of quite a different thing: They are thus connected to the foregoing. Christ shall be revealed with a sudden vengeance: For when God shall cast off the City and People, grown ripe for destruction, like a Carcass thrown out, the Roman Soldiers like Eagles shall straight fly to it with their Eagles (Ensigns) to tear and devour it. And to this also agrees the answer of Christ, Luke XVII. and the last: when after the same words, that are spoke here in this Chapter, it was inquired, where Lord? He answered, Wheresoever the carcass is, &c. Silently hinting thus much, That Jerusalem, and that wicked Nation, which he described through the whole Chapter, would be the Carcass, to which the greedy and devouring Eagles would fly, to prey upon it.

VERS. XXIX.

THAT is, the Jewish Heaven shall perish, and the Sun and Moon of its glory and happiness shall be darkened, and brought to nothing. The Sun is the Religion of the Church; The Moon is the Government of the State, and the Stars are the Judges and Doctors of both. Compare Esa. XIII. 10. and Ezek. XXXII. 7, 8, &c.

VERS. XXX.

THEN shall the Son of Man give a proof of himself, whom they would not before acknowledge: a proof indeed, not in any visible figure, but in vengeance and judgment so visible, that all the Tribes of the Earth shall be forced to acknowledge him the Avenger. The Jews would not know him: now they shall know him whether they will or no, as Isaiah XXVI. 11. Many times they asked of him a sign; now a sign shall appear, (that he is the true Messias whom they despised, derided, crucified) namely his signal vengeance and fury, such as never any Nation felt from the first foundations of the World.

VERS. XXXI.

WHEN Jerusalem shall be reduced to ashes, and that wicked Nation cut off and rejected, then shall the Son of Man send his Ministers with the Trumpet of the Gospel, and they shall gather together his Elect of the several Nations, from the four corners of Heaven: so that God shall not want a Church, although that ancient people of his, be rejected and cast off: but that Jewish Church being destroyed, a new Church shall be called out of the Gentiles.

VERS. XXXIV.

HENCE it appears plain enough that the foregoing verses are not to be understood of the last Judgment, but as we said, of the destruction of Jerusalem. There were some among the Disciples, (particularly John ) who lived to see these things come to pass. With Matth. XVI. last. compare Joh. XXI. 22. And there were some Rabbins alive at the time when Christ spoke these things, that lived till the City was destroyed, viz. Rabban Simeon, who perished with the City, R. Jochanan ben Zaccai, who out-lived it, R. Zadoch, R. Ishmael, and others.

VERS. XXXVI.

THIS is taken from Deut. XXXII. 34. Is not this laid up in store with me, and sealed up among my treasures?

VERS. XXXVII.

THUS Peter placeth as parallels the ruin of the old World, and the ruin of Jerusalem: and by such a comparison his words will be best understood. For, 1. See how he skips from the mention of the death of Christ to the times before the flood, in the eighteenth and nineteenth verses, passing over all the time between. Did not the Spirit of Christ preach all along in the times under the Law? Why then doth he take an example only from the times before the flood? Namely that he might fit the matter to his case, and show that the present state of the Jews was like theirs in the times of Noah, and that their ruin should be like also. So also in his second Epistle, Chap. III. verse. 6, 7.

〈 in non-Latin alphabet 〉 The age, or generation of the flood, hath no portion in the World to come: thus Peter saith, that they were shut up in prison: and here our Savior intimates, that they were buried in security, and so were surprised by the flood.

VERS. I.

HE that never saw the Temple of Herod, never saw a fine building. What was it built of? Rabba saith, of white and green marble. But some say, of white green and spotted marble. He made the laver to sink and to rise, (that is, the walls were built winding in and out, or indented, after the manner of waves) being thus sitted to receive the plaster which he intended to lay on, but the Rabbins said to him, O let it continue, for it is very beutiful to behold: for it is like the waves of the Sea, and Bava ben Buta made it so, &c. See there the story of Bava ben Buta and Herod consulting about the rebuilding of the Temple.

VERS. II.

THE Talmudic Chronicles bear witness also to this saying, On the ninth day of the month Ab, the City of Jerusalem was plowed up, which Maimonides delivereth more at large. On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, plowed up the Temple, and the places about it, that that saying might be fulfilled, Zion shall be plowed as a field. This Turnus Rufus of great fame and infamy among the Jewish writers, without doubt is the same with Terentius Rufus, of whom Josephus speaks, 〈 in non-Latin alphabet 〉 . Terentius Rufus was left General of the army by Titus, with commission, as 'tis probable, and as the Jews suppose, to destroy the City and Temple. Concerning which matter, thus again Josephus in the place before quoted, 〈 in non-Latin alphabet 〉 . The Emperor commanded them to dig up the whole City, and the Temple. And a little after, 〈 in non-Latin alphabet 〉 , &c. Thus those that digged it up laid all level, that it should never be inhabited, to be a witness to such as should come thither.

VERS. III.

WHAT the Apostles intended by these words, is more clearly conceived by considering the opinion of that people concerning the times of the Messias. We will pick out this in a few words from Bab. Sanhedr.

The Tradition of the School of Elias: The righteous whom the Holy Blessed God will raise up from the dead, shall not return again to their dust; as it is said, Whosoever shall be left in Zion and remain in Jerusalem, shall be called holy, everyone being written in the book of life. As the Holy (God) liveth forever, so they also shall live forever. But if it be objected, what shall the righteous do in those years in which the Holy God will renew his world, as it is said, The Lord only shall be exalted in that day? The answer is, That God will give them wings, like an Eagle, and they shall swim (or float) upon the face of the waters. Where the Gloss saith thus, The righteous, whom the Lord shall raise from the dead in the days of the Messiah, when they are restored to life, shall not again return to their dust, neither in the days of the Messiah, nor in the following age: but their flesh shall remain upon them, till they return and live 〈 in non-Latin alphabet 〉 To eternity. And in those years, when God shall renew his world, (or age ) 〈 in non-Latin alphabet 〉 This world shall be wasted for a thousand years; where then shall those righteous men be in those years, when they shall not be buried in the earth? To this you may also lay that very common phrase, 〈 in non-Latin alphabet 〉 The worlds to come; whereby is signified the days of the Messiah: of which we spoke a little at the thirty second verse of the twelfth Chapter. If he shall obtain (the favor) to see the world to come, that is, the exaltation of Israel, namely in the days of the Messiah. The Holy blessed God saith to Israel, In this world you are afraid of trasgressions, but in the world to come, when there shall be no evil affection, you shall be concerned only for the good which is laid up for you; as it is said, After this the children of Israel shall return, and seek the Lord their God, and David their King, &c. which clearly relate to the times of the Messiah. Again, Saith the Holy Blessed God to Israel, In this world, because my messengers (sent to spy out the land) were flesh and blood, I decreed that they should not enter into the land: but in the world to come, I suddenly send to you my messenger, and he shall prepare the way before my face.

See here the Doctrine of the Jews concerning the coming of the Messiah!

• 1. That at that time there shall be a Resurrection of the just. : 〈 in non-Latin alphabet 〉 The Messias shall raise up those that sleep in the dust.
• 2. Then shall follow the desolation of this World. 〈 in non-Latin alphabet 〉 This World shall be wasted a thousand years. Not that they imagined that a Chaos, or confusion, of all things should last the thousand years, but that this World should end and a new one be introduced in that thousand years.
• 3. After which 〈 in non-Latin alphabet 〉 Eternity should succeed.

From hence we easily understand the meaning of this question of the Disciples.

• 1. They know and own the present Messiah, and yet they ask, what shall be the signs of his coming.
• 2. But they do not ask the signs of his coming (as we believe of it) at the last day to judge both the quick and the dead; But
• 3. When he will come in the evidence and demonstration of the Messiah, raising up the dead, and ending this World, and introducing a new, as they had been taught in their Schools concerning his coming.

VERS. VII.

BEsides the seditions of the Jews, made horridly bloody with their mutual slaughter, and other storms of War in the Roman Empire from strangers, the commotions of Otho and Vitellius are particularly memorable, and those of Vitellius and Vespasian, whereby not only the whole Empire was shaken, and Totius orbis mutatione fortuna Imperii translit (they are the words of Tacitus) the fortune of the Empire, changed with the change of the whole World, but in Rome itself; being made the scene of battle, and the prey of the Soldiers; and the Capitol itself being reduced to ashes. Such throws the Empire suffered, now bringing forth, Vespasian to the Throne, the scourge and vengeance of God upon the Jews.

VERS. IX.

TO this relate those words of Peter, The time is come that judgment must begin at the house of God, that is, the time foretold by our Savior is now at hand, in which we are to be delivered up to persecution, &c. These words denote that persecution, which the Jews, now near their ruin, stirred up, almost everywhere, against the professors of the Gospel. They had indeed oppressed them hitherto on all sides, as far as they could, with slanders, rapines, whippings, stripes, &c. which, these and such like places testify, 1 Thes. II. 14, 15. Heb. X. 33, &c. But there was something that put a rub in their way, that as yet they could not proceed to the utmost cuelty. And now ye know what withholdeth, which I suppose is to be understood of Claudius, enraged at and curbing in the Jews. Who being taken out of the way, and Nero, after his first five years, suffering all things to be turned topside turvy, the Jews now breathing their last, (and Satan therefore breathing his last effects in them, because their time was short) they broke out into slaughter beyond measure, and into a most bloody persecution: which I wonder is not set in the front of the ten persecutions by Ecclesiastical writers. This is called by Peter (who himself also at last suffered in it) 〈 in non-Latin alphabet 〉 . fiery trial by Christ, dictating the Epistles to the twelve Churches, 〈 in non-Latin alphabet 〉 . Tribulation for ten days, and 〈 in non-Latin alphabet 〉 . The hour of temptation which shall come upon all the world (of Christians.) And this is The revelation of that wicked one, St. Paul speaks of, now in lively, that is, in bloody colors openly declaring himself Antichrist, the enemy of Christ. In that persecution James suffered at Jerusalem, Peter in Babylon, and Antipas at Pergamos, and others, as it is probable, in not a few other places. Hence, Rev. VI. 11, 12. (where the state of the Jewish Nation is delivered under the type of six seals) they are slain who were to be slain for the testimony of the Gospel under the fifth seal; and immediately under the sixth followeth the ruin of the Nation.

VERS. XII.

THESE words relate to that horrid Apostasy, which prevailed everywhere in the Jewish Churches that had received the Gospel. See, 2 Thes. II. 3, &c. Gal. III. 2. 2 Tim. I. 15. &c.

VERS. XIV.

JErusalem was not to be destroyed, before the Gospel was spread over all the World. God so ordering and designing it; that the World being first a Catechumen in the Doctrine of Christ, might have at length an eminent and undeniable testimony of Christ presented to it; when all men, as many as ever heard the history of Christ, should understand that dreadful wrath, and severe vengeance which was poured out upon that City and Nation, by which he was crucified.

VERS. XV.

THESE words relate to that passage of Daniel, (Chap. IX. 27.) 〈 in non-Latin alphabet 〉 which I would render thus, In the middle of that week, (namely, the last of the seventy) he shall cause the sacrifice and oblation to cease, even until the wing (or army) of abominations shall make desolate, &c. or, Even by the wing of abominations making desolate. 〈 in non-Latin alphabet 〉 is An army, Isaiah VIII. 8. And in that sense Luke rendered these words. When you shall see Jerusalem compassed about with an army, &c.

This is not spoken so much for the obscurity as for the certainty of the Prophesy: as if he should say, He that reads those words in Daniel, let him mind well, that, when the army of the Prince which is to come, that army of abominations, shall compass round Jerusalem with a siege, then most certain destruction hangs over it; (for, saith Daniel, The people of the Prince which is to come, shall destroy the City, &c. the sanctuary, &c. verse. 26. And the army of abominations shall make desolate even until the consummation, and that which is determined shall be poured out upon the desolate. ) Flatter not yourselves therefore with vain hopes, either of future victory, or of the retreating of that army; but provide for yourselves, and he that is in Judea let him fly to the Hills, and places of most difficult access: not into the City. See how Luke clearly speaks out this sense, in the twentieth verse of the one and twentieth Chapter.

VERS. XX.

R. Tanchum observes a favor of God in the destruction of the first Temple, that it happened in the Summer, not in Winter. For thus he, God vouchsafed a great favor to Israel, For they ought to have gone out of the land on the tenth day of the month Tebeth, as he saith, Son of Man, mark this day, for on this very day, &c. what then did the Lord Holy and Blessed? If they shall now go out in the Winter, saith he, they will all die: therefore he prolonged the time to them, and carried them away in Summer.

VERS. XXII.

GOD lengthened the time for the sake of the elect, before the destruction of the City; and in the destruction, for their sakes he shortened it: compare with these words before us, the 2 of Pet. III. 9. The Lord is not slack concerning his promise, &c. It was certainly very hard with the Elect, that were inhabitants of the City, who underwent all kind of misery with the besieged, where the Plague and Sword raged so violently, that there were not living enough to bury the dead; and the Famine was so great, that a Mother eat her Son, (perhaps the Wife of Doeg ben Joseph, of whom see such a story in Bab. Joma. ) And it was also hard enough with those Elect, who fled to the Mountains, being driven out of House, living in the open Air, and wanting necessaries for Food: Their merciful God and Father therefore took care of them, shortening the time of their misery, and cutting off the reprobates with a speedier destruction; least if their stroke had been longer continued, the Elect should too far have partaken of their misery.

The Rabbins dream that God shortened the day on which wicked King Ahaz died, and that, ten hours, least he should have been honored with mourning.

VERS. XXIV.

IT is a disputable case, whether the Jewish Nation were more mad with superstition in matters of Religion, or with superstition in curious Arts.

I. There was not a people upon Earth that studied, or attributed more to dreams, than they. Hence

1. They often imposed fastings upon themselves, to this end, that they might obtain happy dreams; or to get the interpretation of a dream; or to divert the ill omen of a dream: which we have observed at the fourteenth verse of the ninth Chapter.

2. Hence their nice rules for handling of dreams: such as these, and the like 〈 in non-Latin alphabet 〉 Let one observe a good dream two and twenty years, after the example of Joseph: If you go to bed merry, you shall have good dreams, &c.

3. Hence many took upon them the public profession of interpreting dreams, and this was reckoned among the nobler Arts. A certain old man in Bab. Beracoth relates this story, There were four and twenty interpreters of dreams in Jerusalem: and I, having dreamed a dream went to them all; everyone gave a different interpretation, and yet they all came to pass, &c. You have R. Joses ben Chelpatha, R. Ishmael ben R. Joses, R. Lazar, and R. Akiba interpreting divers dreams, and many coming to them for interpretation of their dreams. Nay you see there, the Disciples of R. Lazar, in his absence, practicing this art. See there also many stories about this business, which it would be too much here to transcribe.

II. There were hardly any people in the whole World that more used or were more fond of Amulets, Charms, Mutterings, Exorcisms, and all kinds of Enchantments: We might here produce innumerable examples; a handful shall serve us out of the harvest. 〈 in non-Latin alphabet 〉 Let not any one go abroad with his amulet on the Sabbath day, unless that amulet be prescribed by an approved Physician; (or, unless it be an approved amulet; See the Gemara. ) Now these Amulets were either little roots hung about the necks of sick persons, or, what was more common, bits of paper with words writ on them ( 〈 in non-Latin alphabet 〉 ) whereby they supposed that diseases were either driven away, or cured: which they were all the week, but were forbid to wear on the Sabbath, unless with a Caution. They do not say a charm over a wound on the Sabbath; That also which is said over a Mandrake, is forbid (on the Sabbath.) If any one say, Come, and say this versicle over my Son, or lay the Book (of the Law) upon him, to make him sleep; it is forbid: that is, on the Sabbath; but on other days is usual.

: 〈 in non-Latin alphabet 〉 They used to say the Psalm of meetings (that is, against unlucky meetings) at Jerusalem. R. Judan saith, Sometimes after such a meeting, and sometimes when no such meeting had happned. But what is the Psalm of meetings? The third Psalm, Lord, how are my foes increased, even all the Psalm: and the ninety first Psalm, He that dwelleth in the secret place of the Most High, to the ninth verse. There is a discourse of many things which they used to carry about with them, as remedies against certain ails; and of mutterings over wounds: and there you may see, that while they avoid the enchantments of the Amorites, they have and allow their own. You have the form of an enchantment against a mad Dog. And, the form of enchantment against the Devil of blindness. You have mutterings and enchantments, even in the Name of Jesus. See also the Bab. Sanhedr. concerning these kind of mutterings.

III. So skillful were they in conjurings, enchantments and sorceries, that they wrought 〈 in non-Latin alphabet 〉 , ( great signs, ) many villainies, and more wonders. We pass by those things which the sacred story relates of Simon Magus, Elymas, the sons of Sceva, &c. and Josephus, of others; We will only produce examples out of the Talmud, a few out of many.

You will wonder, in the entrance, at these two things, in order to the speaking of their magical exploits; and thence you will conjecture at the very common practice of these evil arts among that people. 1. That the Senior who is chosen into the Council, ought to be skilled in the arts of Astrologers, Jugglers, Diviners, Sorcerers, &c. that he may be able to Judge of those who are guilty of the same. 2. The Masters tell us, that a certain chamber was built by a Magician in the Temple itself. The chamber of Happarva was built by a certain Magician, whose name was Parvah, by art Magic. Four and twenty of the School Rabbi, intercalating the year at Lydda, were killed by an evil eye: that is, with sorceries. R. Joshua outdoes a Magician in Magic, and drowns him in the Sea. In Bab. Taanith, several miracles are related that the Rabbins had wrought. Elsewhere there is a story told of eighty women sorceresses at Askelon who were hanged in one day by Simeon ben Shetah: and the women of Israel, saith the Gloss, had generally fallen to the practice of Sorceries: as we have mentioned before. It is related of abundance of Rabbies that they were 〈 in non-Latin alphabet 〉 skillful in working miracles; thus Abba Chelchia, and Chanin, and R. Chanina ben Dusa; of which R. Chanina ben Dusa there is almost an infinite number of stories concerning the miracles he wrought, which savor enough and too much of Magic.

And, that we may not be tedious in producing examples, what can we say of the fasting-Rabbies causing it to rain in effect when they pleased: of which there are abundaance of stories in Taanith. What can we say of the Bath kol very frequently applauding the Rabbins out of Heaven, of which we have spoke before? What can we say of the death or plagues foretold by the Rabbins to befall this or that man? Which came to pass just according as they were foretold. I rather suspect some Magic art in most of these, than fiction in all.

IV. False Christ's broke out, and appeared in public with their witchcrafts, so much the frequenter and more impudent, as the City and people drew nearer to its ruin; because the people believed the Messias should be manifested before the destruction of the City; and each of them pretended to be the Messias by these signs. From the words of Isaiah, Before her pain came, she was delivered of a man child, the Doctors concluded, That the Messias should be manifested before the destruction of the City. Thus the Chaldee Paraphrast upon the place, She shall be saved before her utmost extremity, and her King shall be revealed before her pains of child-birth. Mark that also, The son of David will not come, till the wicked Empire (of the Romans) shall have spread itself over all the World nine months; as it is said, Therefore will he give them up, until the time that she which travelleth, hath brought forth.

VERS. XXVII.

TO discover clearly the sense of this and the following clauses, those two things must be observed which we have formerly given notice of.

1. That the destruction of Jerusalem is very frequently expressed in Scripture, as if it were the destruction of the whole world, Deut. XXXII. 22. A fire is kindled in mine anger, which shall burn unto the lowest hell (the discourse there, is about the wrath of God consuming that people. See verse. 20, 21.) and shall consume the Earth with her increase, and set on fire the foundations of the Mountains, Jerome. IV. 23. I beheld the Earth, and low it was without form and void: and the Heavens, and they had no light, &c. The discourse there also is concerning the destruction of that Nation, Isa. LXV. 17. Behold, I create new Heavens and a new Earth; and the former shall not be remembered, &c. And more passages of this sort among the Prophets. According to this sense Christ speaks in this place: and Peter speaks in his second Epistle, third Chapter: and John, in the sixth of the Revelations; and Paul, 2 Cor. V. 17. &c.

2. That Christ's taking vengeance of that exceeding wicked Nation, is called Christ's coming in Glory, and His coming in the clouds, Dan. VII. It is also called, The day of the Lord. See Psal. L. Mal. III. 1, 2. &c. Joel II. 31. Matth. XVI. 28. Re • . I. 7. &c. See what we have said on Chap. XII. 20. & XIX. 28.

The meaning therefore of the words before us, is this: While they shall falsely say that Christ is to be seen here or there: Behold he is in the desert, one shall say; another, Behold he is in the secret chambers: He himself shall come, like lightning, with sudden and altogether unexpected vengeance; They shall meet him whom they could not find; they shall find him whom they sought, but quite another than what they looked for.

VERS. XXVIII.

I Wonder any can understand these words, of pious men flying to Christ, when the discourse here is, of quite a different thing: They are thus connected to the foregoing. Christ shall be revealed with a sudden vengeance: For when God shall cast off the City and People, grown ripe for destruction, like a Carcass thrown out, the Roman Soldiers like Eagles shall straight fly to it with their Eagles (Ensigns) to tear and devour it. And to this also agrees the answer of Christ, Luke XVII. and the last: when after the same words, that are spoke here in this Chapter, it was inquired, where Lord? He answered, Wheresoever the carcass is, &c. Silently hinting thus much, That Jerusalem, and that wicked Nation, which he described through the whole Chapter, would be the Carcass, to which the greedy and devouring Eagles would fly, to prey upon it.

VERS. XXIX.

THAT is, the Jewish Heaven shall perish, and the Sun and Moon of its glory and happiness shall be darkened, and brought to nothing. The Sun is the Religion of the Church; The Moon is the Government of the State, and the Stars are the Judges and Doctors of both. Compare Esa. XIII. 10. and Ezek. XXXII. 7, 8, &c.

VERS. XXX.

THEN shall the Son of Man give a proof of himself, whom they would not before acknowledge: a proof indeed, not in any visible figure, but in vengeance and judgment so visible, that all the Tribes of the Earth shall be forced to acknowledge him the Avenger. The Jews would not know him: now they shall know him whether they will or no, as Isaiah XXVI. 11. Many times they asked of him a sign; now a sign shall appear, (that he is the true Messias whom they despised, derided, crucified) namely his signal vengeance and fury, such as never any Nation felt from the first foundations of the World.

VERS. XXXI.

WHEN Jerusalem shall be reduced to ashes, and that wicked Nation cut off and rejected, then shall the Son of Man send his Ministers with the Trumpet of the Gospel, and they shall gather together his Elect of the several Nations, from the four corners of Heaven: so that God shall not want a Church, although that ancient people of his, be rejected and cast off: but that Jewish Church being destroyed, a new Church shall be called out of the Gentiles.

VERS. XXXIV.

HENCE it appears plain enough that the foregoing verses are not to be understood of the last Judgment, but as we said, of the destruction of Jerusalem. There were some among the Disciples, (particularly John ) who lived to see these things come to pass. With Matth. XVI. last. compare Joh. XXI. 22. And there were some Rabbins alive at the time when Christ spoke these things, that lived till the City was destroyed, viz. Rabban Simeon, who perished with the City, R. Jochanan ben Zaccai, who out-lived it, R. Zadoch, R. Ishmael, and others.

VERS. XXXVI.

THIS is taken from Deut. XXXII. 34. Is not this laid up in store with me, and sealed up among my treasures?

VERS. XXXVII.

THUS Peter placeth as parallels the ruin of the old World, and the ruin of Jerusalem: and by such a comparison his words will be best understood. For, 1. See how he skips from the mention of the death of Christ to the times before the flood, in the eighteenth and nineteenth verses, passing over all the time between. Did not the Spirit of Christ preach all along in the times under the Law? Why then doth he take an example only from the times before the flood? Namely that he might fit the matter to his case, and show that the present state of the Jews was like theirs in the times of Noah, and that their ruin should be like also. So also in his second Epistle, Chap. III. verse. 6, 7.

〈 in non-Latin alphabet 〉 The age, or generation of the flood, hath no portion in the World to come: thus Peter saith, that they were shut up in prison: and here our Savior intimates, that they were buried in security, and so were surprised by the flood.

VERS. I.

THE Nation of the Jews delighted mightily in the number ten, both in sacred and civil matters. 〈 in non-Latin alphabet 〉 A Synagogue consisted not but of ten at the least: which we have observed before, when we spoke about Synagogues. This also was current among them, 〈 in non-Latin alphabet 〉 An order or ring of men, consisted not but of ten at the least. The Text is speaking of a company to comfort mourners: which, the Gloss thus describes, when the company was returned from burying a dead body, 〈 in non-Latin alphabet 〉 they set themselves in order about the mourners, and comforted them: But now such an order or ring, consisted of ten at the least. To this commonly received number, there seems to be an alluding in this place: Not but that they very frequently exceeded that number of Virgins in weddings of greater note, but rarely came short of it.

To go to a wedding, was reckoned among the works of mercy.

〈 in non-Latin alphabet 〉 The showing of mercy implies two things. 1. That one should assist an Israelite with ones wealth, namely by Alms and redeeming of Captives. 2. That one should assist him in ones own person; to wit, by comforting the mourners, by attending the dead to burial, 〈 in non-Latin alphabet 〉 and by being present at the Chambers of Bridegrooms. The presence of Virgins also adorned the pomp and festivity of the thing. Marriages are called by the Rabbins 〈 in non-Latin alphabet 〉 Receivings, &c. 〈 in non-Latin alphabet 〉 The introducing of the Bride, namely, into the house of her husband. There were no marriages, but of such as had been before betrothed: and after the betrothing, the Bridegroom might not lie with the Bride in his father in Laws house, before he had brought her to his own. That bringing of her, was the consummation of the marriage. This parable supposeth that the Bride was thus fetched to the house of her husband, and that the Virgins were ready against her coming. Who yet, being either fetched a great way, or some accident happening to delay her, did not come till midnight.

The form of Lamps is described by Rambam, and R. Solomon whom see. These things are also mentioned by R. Solomon. It is the fashion in the Country of the Ishmaelites, to carry the Bride from the house of her father to the house of the Bridegroom, before she is put to bed; and to carry before her about ten wooden staves, having each of them on the top, a vessel like a dish, in which there is a piece of cloth with oil and pitch: these being lighted, they carry before her for torches. The same things saith the Aruch in 〈 in non-Latin alphabet 〉 .

VERS. II.

A Parable, not unlike this, is produced by Kimchi. Rabban Jochanan ben Zaccai saith, as he hath it, This thing is like a King, who invited his servants, but did not appoint them any set time. 〈 in non-Latin alphabet 〉 Those of them that were wise, adorned themselves, and sat at the gate of the Palace; 〈 in non-Latin alphabet 〉 Those that were foolish, went about their own business. The King on a sudden called for his servants: Those went in adorned; these undrest. The King was pleased with the wise, and angry at the foolish.

VERS. V.

: 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 in Talmudic Language. If some sleep (while they celebrate the Paschal supper) let them eat; if all, let them not eat. R. Josi saith, 〈 in non-Latin alphabet 〉 Do they slumber? Let them eat. 〈 in non-Latin alphabet 〉 Do they sleep? Let them not eat. The Gemarists inquire, whence a man is to be reputed as a slumberer ( 〈 in non-Latin alphabet 〉 ) R. Ishi saith, He sleeps and doth not sleep, he wakes and is not awake. If you call him, he answers; 〈 in non-Latin alphabet 〉 But he cannot answer to the purpose. The Gloss, If you speak to him, he will answer 〈 in non-Latin alphabet 〉 yes, or no; But if you ask anything that hath need of thinking; as for instance, where such a vessel is laid up? He cannot answer you.

VERS. XV.

YOU have a like, and almost the same, parable Luke XIX. yet indeed not the very same; for (besides that there is mention there of pounds being given, here, of talents) that parable was spoke by Christ going up from Jericho to Jerusalem, before the raising up of Lazarus; this, as he was sitting on Mount Olivet three days before the Passover. That, upon this account, because he was nigh to Jerusalem, and because they thought that the Kingdom of God would immediately appear, Luke XIX. 11. and that he might show, that it would not be long before Jerusalem should be called to an account for all the privileges and benefits conferred upon it by God. (See verse the fourteenth and seventeenth:) But this, that he might warn all to be watchful, and provide with their utmost care concerning giving up their accounts at the last Judgment.

VERS. XXVII.

THE Lord did not deliver the Talents to his servants with that intent that they should receive the increase and profit of them by Usury; but that by Merchandise and some honest way of Trade, they should increase them. He only returns this answer to the slothful servant, as fitted to what he had alleged, you take me for a covetous, griping and • ordid man; why then did you not make use of a manner of gain agreeable to these qualities, namely interest or usury, (since you would not apply yourself to any honest traffick) that you might have returned me some increase of my money, rather than nothing at all? So that our Lord in these words doth not so much approve of usury, as upbraid the folly and sloth of his servant.

〈 in non-Latin alphabet 〉 Exchangers, answering to the word 〈 in non-Latin alphabet 〉 very usual among the Talmudists. 〈 in non-Latin alphabet 〉 An Exchanger (Trapezita) sells money, and because a Table is always before him, upon which he buys and sells, therefore he is called Mensarius, one that stands at a Table.

Of the same employment was 〈 in non-Latin alphabet 〉 The shopkeeper, of whom is as frequent mention among them. He exercised the employment of an Usurer in buying and changing of fruits, as the other in money: for in these two especially consisted usury. Of which you may see, if you please, the Tract Bava Mezia.

VERS. I.

THE Nation of the Jews delighted mightily in the number ten, both in sacred and civil matters. 〈 in non-Latin alphabet 〉 A Synagogue consisted not but of ten at the least: which we have observed before, when we spoke about Synagogues. This also was current among them, 〈 in non-Latin alphabet 〉 An order or ring of men, consisted not but of ten at the least. The Text is speaking of a company to comfort mourners: which, the Gloss thus describes, when the company was returned from burying a dead body, 〈 in non-Latin alphabet 〉 they set themselves in order about the mourners, and comforted them: But now such an order or ring, consisted of ten at the least. To this commonly received number, there seems to be an alluding in this place: Not but that they very frequently exceeded that number of Virgins in weddings of greater note, but rarely came short of it.

To go to a wedding, was reckoned among the works of mercy.

〈 in non-Latin alphabet 〉 The showing of mercy implies two things. 1. That one should assist an Israelite with ones wealth, namely by Alms and redeeming of Captives. 2. That one should assist him in ones own person; to wit, by comforting the mourners, by attending the dead to burial, 〈 in non-Latin alphabet 〉 and by being present at the Chambers of Bridegrooms. The presence of Virgins also adorned the pomp and festivity of the thing. Marriages are called by the Rabbins 〈 in non-Latin alphabet 〉 Receivings, &c. 〈 in non-Latin alphabet 〉 The introducing of the Bride, namely, into the house of her husband. There were no marriages, but of such as had been before betrothed: and after the betrothing, the Bridegroom might not lie with the Bride in his father in Laws house, before he had brought her to his own. That bringing of her, was the consummation of the marriage. This parable supposeth that the Bride was thus fetched to the house of her husband, and that the Virgins were ready against her coming. Who yet, being either fetched a great way, or some accident happening to delay her, did not come till midnight.

The form of Lamps is described by Rambam, and R. Solomon whom see. These things are also mentioned by R. Solomon. It is the fashion in the Country of the Ishmaelites, to carry the Bride from the house of her father to the house of the Bridegroom, before she is put to bed; and to carry before her about ten wooden staves, having each of them on the top, a vessel like a dish, in which there is a piece of cloth with oil and pitch: these being lighted, they carry before her for torches. The same things saith the Aruch in 〈 in non-Latin alphabet 〉 .

VERS. II.

A Parable, not unlike this, is produced by Kimchi. Rabban Jochanan ben Zaccai saith, as he hath it, This thing is like a King, who invited his servants, but did not appoint them any set time. 〈 in non-Latin alphabet 〉 Those of them that were wise, adorned themselves, and sat at the gate of the Palace; 〈 in non-Latin alphabet 〉 Those that were foolish, went about their own business. The King on a sudden called for his servants: Those went in adorned; these undrest. The King was pleased with the wise, and angry at the foolish.

VERS. V.

: 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 in Talmudic Language. If some sleep (while they celebrate the Paschal supper) let them eat; if all, let them not eat. R. Josi saith, 〈 in non-Latin alphabet 〉 Do they slumber? Let them eat. 〈 in non-Latin alphabet 〉 Do they sleep? Let them not eat. The Gemarists inquire, whence a man is to be reputed as a slumberer ( 〈 in non-Latin alphabet 〉 ) R. Ishi saith, He sleeps and doth not sleep, he wakes and is not awake. If you call him, he answers; 〈 in non-Latin alphabet 〉 But he cannot answer to the purpose. The Gloss, If you speak to him, he will answer 〈 in non-Latin alphabet 〉 yes, or no; But if you ask anything that hath need of thinking; as for instance, where such a vessel is laid up? He cannot answer you.

VERS. XV.

YOU have a like, and almost the same, parable Luke XIX. yet indeed not the very same; for (besides that there is mention there of pounds being given, here, of talents) that parable was spoke by Christ going up from Jericho to Jerusalem, before the raising up of Lazarus; this, as he was sitting on Mount Olivet three days before the Passover. That, upon this account, because he was nigh to Jerusalem, and because they thought that the Kingdom of God would immediately appear, Luke XIX. 11. and that he might show, that it would not be long before Jerusalem should be called to an account for all the privileges and benefits conferred upon it by God. (See verse the fourteenth and seventeenth:) But this, that he might warn all to be watchful, and provide with their utmost care concerning giving up their accounts at the last Judgment.

VERS. XXVII.

THE Lord did not deliver the Talents to his servants with that intent that they should receive the increase and profit of them by Usury; but that by Merchandise and some honest way of Trade, they should increase them. He only returns this answer to the slothful servant, as fitted to what he had alleged, you take me for a covetous, griping and • ordid man; why then did you not make use of a manner of gain agreeable to these qualities, namely interest or usury, (since you would not apply yourself to any honest traffick) that you might have returned me some increase of my money, rather than nothing at all? So that our Lord in these words doth not so much approve of usury, as upbraid the folly and sloth of his servant.

〈 in non-Latin alphabet 〉 Exchangers, answering to the word 〈 in non-Latin alphabet 〉 very usual among the Talmudists. 〈 in non-Latin alphabet 〉 An Exchanger (Trapezita) sells money, and because a Table is always before him, upon which he buys and sells, therefore he is called Mensarius, one that stands at a Table.

Of the same employment was 〈 in non-Latin alphabet 〉 The shopkeeper, of whom is as frequent mention among them. He exercised the employment of an Usurer in buying and changing of fruits, as the other in money: for in these two especially consisted usury. Of which you may see, if you please, the Tract Bava Mezia.

VERS. III.

VERS. VI.

THAT this Supper in Bethany was the same with that mentioned, Joh. XIII. I dare venture to affirm; however that be taken by very many for the Paschal Supper. Let us examine the matter a little home.

• I. This Supper was before the Passover, so was that; that this was so, none need doubt; no more may they of the other, if we consider these things.
  • 1. It is said by John in express words 〈 in non-Latin alphabet 〉 , Before the Feast of the Passover, verse. 1. 〈 in non-Latin alphabet 〉 , Passover, indeed, not seldom, signifies the Lamb itself; sometimes the very time of eating the Lamb; sometimes the Sacrifice of the day following, as Joh. XVIII. 28. But 〈 in non-Latin alphabet 〉 , The Feast of the Passover, always signifies the whole seven days Paschal Feast, both in the language of the Scripture, and of the Talmudists; a Jew would laugh at one that should interpret it otherways.
  • 2. When Christ said to Judas going out, What thou dost do quickly, some thought he meant this, Buy those things which we have need of for the feast, at the twenty ninth verse. For what Feast, I pray? for the Paschal Supper? That according to the Interpreters which we here oppose, was just past. For the remaining part of the Feast of that solemnity? Alas how unseasonable! where were those things, I pray, then to be bought? (If this were the very night on which they had just eaten the Lamb); the night of a feastday was festival; where were there any such markets to be found then? It was an unusual thing indeed, and unheard of, to rise from the Paschal Supper, to go to market; a market on a festival night was unusual and unheard of. It would argue some negligence, and little good husbandry, if those things that were necessary for the feast, were not yet provided; but that they must be to run, now late at night, to buy those things they knew not where, they knew not how. It is certainly very harsh and contrary to reason to understand these thing thus, when from the first verse the sense is very plain, Before the feast of the Passover. The Passover was not yet come, but was near at hand; the Disciples therefore thought that our Savior had given order to Judas to provide all those things that were necessary to the Paschal solemnity against it came.
  • 3. Observe also that of Luke, Chap. XXII. 3, &c. Satan entered into Judas, and he went his way and communed with the chief Priests, &c. And after in the seventh verse, Then came the day of unleavened bread. Hence I inquire, is the method of Luke direct or no? if not, let there be some reason given of the transposition; if it be direct, then 'tis plain that the Devil entered into Judas before the Passover; but he entered into him at that Supper in Joh. XIII. v. 27. therefore that Supper was before the Passover. For,
  • 4. Let them who take that Supper in Joh. XIII. for the Paschal -Supper, tell me how this is possible, that Judas after the Paschal -Supper (at which they do not deny that he was present with the rest of the Disciples) could make his agreement with the Priests, and get his blades together ready to apprehend our Savior, and assemble all the Council, ver. 57. The Evangelists say that he made an agreement with the chief Priests, Mat. XXVI. 14. 〈 in non-Latin alphabet 〉 , and with the Captains, Luk. XXII. 4. and with all the Council, Mark XIV. 41. but now which way was it possible that he could bargain with all these in so small a space as there was between the going out of Judas from Supper, and the betraying of our Lord in the Garden? What were these all together at Supper that night? This is a matter to be laughed at, rather than credited. Did he visit all these from door to door? And this is as little to be thought, since he had scarce time to discourse with any one of them. Everyone supped this night at home, the master of a family with his family. It would be ridiculous to suppose that these chief Priests supped together, while in the mean time their families sat down at home without their head. It is required by the Law that every master of a family should be with his family that night instructing them, and performing sacred rites with and for them. These were therefore to be sought from house to house by Judas, if that were the first time of his treating with them about this matter, and let reason answer whether that little time he had were sufficient for this? we affirm therefore with the authority of the Evangelists, that that Supper, Joh. XIII. was before the Passover; at which Satan entering into Judas, he bargained with the Priests before the Passover, he appointed the time and place of his betraying our Savior, and all things were by them made ready for this wicked deed before the Passover came. Observe the method and order of the story in the Evangelists, Mat. XXVI. 14, 15, 16, 17. Mark XIV. 10, 11, 12. Then went Judas to the Priests, and said, What will you give me, &c. And from that time he sought for an opportunity to betray him. Now on the first day of unleavened bread came the disciples, &c. When was it that Judas came to the Priests to treat about betraying Christ? surely before the first day of unleavened bread. Luke also whom we quoted before, proceeds in the very same method. From that time, say they, he sought for an opportunity to betray him. If then first he went to and agreed with the Priests, when he rose up from the Paschal -Supper, as many suppose, he did not then seek for an opportunity, but had found one. The manner of speaking used by the Evangelists, most plainly intimates some space of deliberation, not sudden execution.
  • 5. Let those words of John be considered, Chap. XIV. 31. 〈 in non-Latin alphabet 〉 , Arise, let us go hence, and compared with the words, Chap. XVIII. 1. When Jesus had spoke these words, he went away with his Disciples over the brook Cedron. Do not these speak of two plainly different departures? Did not Christ rise up and depart, when he said, Arise let us go hence? Those words are brought in by the Evanglist, without any end or design, if we are not to understand by them, that Christ immediately changed his place, and certainly this change of place is different from that which followed the Paschal Supper, Joh. XVIII. 1.
  • 6. In that Thirteenth Chapter of John there is not the least mention nor syllable of the Paschal Supper. There is indeed plain mention of a Supper before the Feast of the Passover, that is, before the Festival-day; but of a Paschal -Supper, there is not one syllable. I profess seriously I cannot wonder enough how Interpreters could apply that Chapter to the Paschal -Supper when there is not only no mention at all in it of the Paschal -Supper, but the Evangelist hath also pronounced in most express words, and than which nothing can be more plain, that that Supper of which he speaks, was not on the Feast of the Passover, but before the Feast.
  • 7. If those things which we meet with Joh. XIII. of the Sop given to Judas, &c. were acted in the Paschal -Supper, then how, I pray, was it possible for the Disciples to mistake the meaning of those words, What thou dost do quickly? In the Paschal -Supper he said, He that dips with me in the dish is he; and the hand of Judas, as some think, was at that very moment in the dish. To Judas asking, Is it I? he plainly answered, Thou hast said; and besides he gave him a Sop for a token (as they say who maintain that opinion): Then with what reason, or with what ignorance, after so clear a discovery of the thing and person, could the Disciples imagine that Christ said, Buy quickly those things that are necessary, or give something to the poor?
  • 8. And to what poor, I pray? It was unseasonable truly, late at night to go to seek for poor people here and there, who were now dispersed all about in several ( 〈 in non-Latin alphabet 〉 ,) families eating the Passover; (for the poorest Israelite was obliged to that duty as well as the richest.) They who supposed that Christ commanded him to give something to the poor, could not but understand it of a thing that was presently to be done. For it had been ridiculous to conceive that Christ sent him so hastily away from Supper, to give something to the poor tomorrow. But if it be granted that the matter was transacted at Bethany, and that two days before the Passover, which we assert, then it is neither necessary you should suppose that Supper to have been so late at night, nor were poor people then and there to be far sought for, since so great a multitude of men followed Christ everywhere.
• II. This Supper was at Bethany, two days before the Passover, the same we conclude of that Supper, Joh. XIII. both as to the place and time; and that partly by the carrying on of the story to that time, partly by observing the sequel of that Supper. Six days before the Passover Christ sups at Bethany, Joh. XII. 1. The next day (five days before the Passover ) he came to Jerusalem riding on an Ass, Joh. XII. 12, 13. and in the Evening he returned to Bethany, Mat. XXI. 17. Mark XI. 11. The day following, (four days before the Passover ) he went to Jerusalem; Mark XI. 11, 15, &c. and at Evening he returned the same way to Bethany. The day after (three days before the Passover ) he goes again to Jerusalem. Mark XI. 20. In the Evening he went out to the mount of Olives, Math. XXIV. 1, 3. Mark XIII. 1, 3. Luk. XXI. 37. Now where did he sup this night? at Bethany. For so Matthew and Mark. After two days wa • the Passover, &c. Now when Jesus was in Bethany. And from this time forward there is no account either of his supping or going to Jerusalem till the evening of the Passover. From that supper both the Evangelists begin their story of Judas his contriving to betray our Lord; Math. XXVI. 14. Mark XIV. 10. and very fitly; for at that Supper the Devil had entered into him, and hurried him forward to accomplish his villainy.

We therefore thus draw up the series of the History out of the holy Writers. Before the feast of the Passover (Joh. XIII. 1.) namely, two days (Math. XXVI. 2, 6.) as Jesus was supping in Bethany, a woman anoynts his head: and some of the Disciples murmur at it. Our Savior himself becomes both her Advocate and Encomiast. Before Supper was done, Christ riseth from the table, and washeth his Disciples feet; and sitting down again acquaints them with the betrayer. John asking privately about him, he privately also gives him a token by a Sop, and gives a Sop to Judas. With this, the Devil entered into him, and now he grows ripe for his wickedness. The Devil had before put it into his heart, to betray him: ver. 2. Now he is impatient till he hath done it. He riseth up immediately after he had the Sop, and goes out. As he was going out, Jesus said to him▪ what thou dost, do quickly: which some understood of buying necessaries for the Feast, that was now two days off. It was natural and easy for them to suppose, that he, out of his diligence (having the purse, and the care of providing things that were necessary) was now gone to Jerusalem, though it were night, there being a great deal to be done, to get all things ready against the Feast. He goes away; Comes to Jerusalem; and the next day, treats with the Priest about betraying our Lord, and concludes a bargain with them. They were afraid of themselves, lest they should be either hindered by the people, or suffer some violence from them, on the Feast day. He frees them from this fear, provided they would let him have Soldiers and company ready at the time appointed. Our Savior lodges at Bethany that night, and spends the next day and the night after, there too: and, being now ready to take his leave of his Disciples, He teaches, instructs and comforts them at large. Judas having craf • ily laid the design of his treachery, and set his nets in readyness, returns, as is probable to Bethany; and is supposed by the Disciples, who were ignorant of the matter, to have performed his office exceeding diligently, in providing necessaries for the approaching Feast. On the day itself of the Passover, Jesus removes from Bethany with his Disciples, Arise, saith he, let us go hence, Joh. XIV. last, and comes to Jerusalem.

VERS. VII.

THerefore it was not the same Supper with that in Joh. XII. 1. for then our Savior's feet were anointed, now his head. I admire that any one should be able to confound these two stories. Oil perfumed with Spices, was very usual in Feasts, especially sacred; and it was wont to be poured upon the head of someone present.

The School of Shammai saith, He holds sweet Oil in his right hand, and a cup of wine in his left. He says Grace first over the Oil, and then over the wine. The School of Hillel saith, Oil in his right hand, and wine in his left. He blesseth the sweet Oil and anoynts the head of him that serves: but if the waiter be a Disciple of the Wise, he anoynts the wall; for it is a shame for a Disciple of the Wise to smell of perfumes. Here the waiter anoynts the head of him that sits down.

VERS. VIII.

IT was not without cause that it was called, precious ointment, verse. 7. and very costly, Joh. XII. 3. To show that it was not of those common sorts of ointments used in Feasts, which they thought it no wast, to pour upon the waiters head, or to daub upon the wall. But this ointment was of much more value, and thence arose the cavil.

VERS. IX.

THAT it was Judas especially who • avilled at this, we have reason to believe from what is said of him in another Supper; Joh. XII. 4. Compare this with those words, Joh. XIII. 29. When Jesus said to Judas, what thou doest do quickly, Some thought he had meant, Give something to the poor. That Supper, I presume, was the same with this: and, see, how these things agree! when a complaint arose of that prodigal wast of the Ointment, here, and before in I • h. XII. and that it seemed unfit to some, that that should be spent so unadvisedly upon our Lord, which might have been bestowed much better, and more fitly upon the poor: how easily might the others think that Christ had spoken to him about giving somewhat to the poor, that he might show his care of the poor, notwithstanding what he had before said concerning them, and the wast of the Ointment.

VERS. XII.

SHE had anointed his feet, Joh. XII. out of Love, duty, and honor to him; but this (which is added over and above to them) is upon account of his burial; and that not only in the interpretation of Christ, but in the design of the woman. She, and she first, believes that Christ should die; and under that notion, she pours the Ointment upon his head, as if she were now taking care of his body, and anointing it for burial: And it is as if Christ had said to those that took exceptions, and complained;

VERS. XV.

THE price of a Slave, Exod. XXI. 32. The price of a slave, whether great or little, He or she, is 〈 in non-Latin alphabet 〉 Thirty Selaim of pure silver: if the Slave be worth a hundred pounds, or worth only one penny. Now 〈 in non-Latin alphabet 〉 a Selaa, in his weight, weighed, three hundred eighty four barley corns.

VERS. XVII.

FOR anywhere they might; since the houses at Jerusalem were not to be hired; as we have noted elsewhere; but during the time of the Feast, they were of common right.

VERS. XIX.

PETER and John were sent for this purpose, Luke, XXII. 8. and perhaps they moved the question, 〈 in non-Latin alphabet 〉 ; Where wilt thou, &c. They only knew that Judas was about another business, while the rest supposed he was preparing necessaries for the Passover.

This, Peter and John were to do, (after having spoke with the Landlord, whom our Savior pointed out to them by a sign,) to prepare and fit the room.

I. A Lamb was to be bought, approved, and fit for the Passover.

II. This Lamb was to be brought by them into the Court where the Altar was.

The Passover was to be killed only in the Court, where the other sacrifices were slain: and it was to be killed on the fourteenth day, after noon, after the daily sacrifice, after the offering of the incense▪ &c. The manner of bringing the Passover into the Court, and of killing it, you have in Pesachin, in these words. The Passover is killed in three companies; according as it is said, 〈 in non-Latin alphabet 〉 And all the Assembly of the Congregation of Israel shall kill the Passover; Assembly, Congregation and Israel. The first company enters, and fill the whole Court: they lock the doors of the Court: the trumpets sound: the Priests stand in order, having golden and silver Vials in their hands; one row silver, and the other gold; and they are not intermingled: The Vials had no brims, lest the blood should stay upon them, and be congealed, or thickened: An Israelite kills it and a Priest receives the blood, and gives it to him that stands next, and he to the next, who taking the Vial that was full, gives him an empty one. The Priest who stands next to the Altar, sprinkles the blood at one sprinkling against the bottom of the Altar: that company goes out, and the second comes in, &c. Let them tell me now, who suppose that Christ eat his Passover one day sooner than the Jews did theirs, how these things could be performed by him or his Disciples in the Temple, since it was looked upon as a heinous offense among the people not to kill or eat the Passover in the due time. They commonly carried the Lambs into the Court upon their shoulders: this is called 〈 in non-Latin alphabet 〉 Its carrying in Pescachin: where the Gloss, The carrying of it upon a man's shoulders, to bring it into the Court, as into a public place.

III. It was to be presented in the Court, 〈 in non-Latin alphabet 〉 under the name of the Paschal Lamb, and to be killed 〈 in non-Latin alphabet 〉 For the company mentioned: See what the Gemarists say of this thing in Pesachin, If they kill it for such as are not to eat, or as are not numbered, for such as are not circumcised or unclean, it is profane: If for those that are to eat, and not to eat, numbered and not numbered; for circumcised and not circumcised, clean and unclean, it is right: that is, for those that are numbered, that atonement may be made for the not numbered; for the circumcised, that atonement may be made for the uncircumcised, &c. So the Gemarists and the Glosses.

IV. The blood being sprinkled at the foot of the Altar, the Lamb flayed, his belly cut up, the fat taken out and thrown into the fire upon the Altar, the body is carried back to the place where they sup: the flesh is roasted, and the skin given to the Landlord.

V. Other things were also provided. Bread, according to God's appointment, wine, some usual meats, and the same called 〈 in non-Latin alphabet 〉 Charoseth: Of which Commentators speak everywhere.

VERS. XX.

: 〈 in non-Latin alphabet 〉 is the word among the Talmudists.

I. The Schools of the Rabbins distinguish between 〈 in non-Latin alphabet 〉 sitting at the Table, and 〈 in non-Latin alphabet 〉 lying at the table 〈 in non-Latin alphabet 〉 If they sit to eat, everyone says grace for himself, 〈 in non-Latin alphabet 〉 If they lie, one says grace for all. But now that lying, as the Gloss on the place saith, was when they leaned on their left side upon couches, and eat and drank as they thus leaned. And the same Gloss in another place; They used to eat lying along upon their left side, their feet being on the ground, everyone on a single couch: Bab. Berac. As also the Gemara, To lie on ones back, is not called lying down, and to lie on ones right side, is not called lying down.

II. The Israelites accounted such lying down in eating a very fit posture requisite in sacred feasts, and highly requisite and most necessary in the Paschal Supper. We do not use lying down, but only to a morsel, &c. And indeed to those that did eat leaning, leaning was necessary. But now our sitting is a kind of leaning along. They were used to lean along, everyone on his own couch, and to eat his meat on his own table: But we eat all together at one table.

: 〈 in non-Latin alphabet 〉 Even the poorest Israelite must not eat, till he lies down. The Canon is speaking about the Paschal Supper. On which, thus the Babylonians. It is said that the feast of unleavened bread requires leaning or lying down, but the bitter herbs not: concerning wine it is said in the name of Rabh Nachman, That it hath need of lying down: and it is said in the name of Rabh Nachman, that it hath not need of lying down: and yet these do not contradict one another; for that, is said of the two first cups, this, of the two last. They lay down on the left side, not on the right, because they must necessarily use their right hand in eating. So the Gloss there.

III. They used, and were fond of that custom of lying down, even to superstition, because it carried with it a token and signification of liberty. R. Levi saith, it is the manner of Slaves to eat standing: but now let them eat lying along, that it may be known that they are gone out of bondage to liberty. R. Simon, in the name of R. Joshua ben Levi, let that which a man eats at the Passover, and does his duty, though it be but as big as an olive, let it be eaten lying along, They eat the unleavened bread the first night, lying down, because it is a commemoration of deliverance. The bitter herbs have no need of lying down, because they are in memory of bondage. Although it be the bread of affliction, yet it is to be eaten after the manner of liberty. See more there. We are obliged to lie down when we eat, that we may eat after the manner of Kings and Nobles.

IV. When there were two beds, 〈 in non-Latin alphabet 〉 The worthiest person lies uppermost; the second to him next above him. But when there were three beds, the worthiest person lay in the middle, the second above him, the third, below him. On which, thus the Gloss. When there were two, the principal person, lay on the first couch, and the next to him, lay above him, that is on a couch placed at the pillow of the more worthy person. If there were three, the worthiest lay in the middle; the next, above him; and the third, below him: that is, at the coverlids of his feet. If the principal person desires to speak with the second, he must necessarily raise himself so as to sit upright, for as long as he sits bending, he cannot speak to him; for the second sat behind the head of the first, and the face of the first was turned another away: and it would be better with the second (in respect of discourse) if he sat below him; for then he might hear his words, even as he lay along. This affords some light to that story Joh. XIII. 23, 24. where Peter, as seems likely, lying behind our Savior's head, in the first place next after him, could not discourse with him, nor ask about the Betrayer. Therefore looking over Christ's head upon John, he gave him a sign to inquire: He sitting in the second place from Christ, with his face towards him, asketh him.

VERS. XXII.

THE very occasion, namely eating together, and fellowship, partly renews the mention of the Betrayer at the Paschal Supper; at if he had said, We are eating here friendly together, and yet there is one in this number, who will betray me: partly that the Disciples might be more fully acquainted with the matter itself. For at the Supper in Joh. XIII. he had privately discovered the person to John only; unless perhaps Peter understood it also, who knew of Johns question to Christ, having at first put him upon it, by his beckning. The Disciples ask, Is it I? partly through ignorance of the thing, partly out of a sincere and assured profession of the contrary.

VERS. XXIV.

: 〈 in non-Latin alphabet 〉 It w • re better for him, that he were not created. A very usual way of speaking in the Talmudists.

VERS. XXVI.

BREAD at Supper, the Cup after Supper. After Supper he took the cup, saith Luke, Chap. XXII. 20. and Paul, 1 Cor. XI. 25. but not so of the Bread.

That we may more clearly perceive the history of this Supper in the Evangelists, it may not be amiss to transcribe the Rubric of the Paschal Supper, with what brevity we can, out of the Talmudists; that we may compare the things here related, with the custom of the nation.

I. The Paschal Supper began with a Cup of Wine. They mingle the first cup for him. The School of Shammai saith, He gives thanks first for the day, and then for the wine: But the School of Hillel saith, He first gives thanks for the wine, and then for the day. The Shammeans confirm their opinion, 〈 in non-Latin alphabet 〉 Because the day is the cause of their having wine: that is, as the Gloss explains it, 〈 in non-Latin alphabet 〉 that they have it before meat. They first mingle a cup for everyone, and (the Master of the Family) blesseth it, Blessed be he that created the fruit of the vine: and then he repeats the consecration of the day. 〈 in non-Latin alphabet 〉 (that is, he gives thanks in the plural number for all the company, saying, Let us give thanks) and drinks up the cup. And afterward he blesseth concerning the washing of hands, and washeth. Compare this cup with that, Luke XXII. 17.

II. Then the bitter herbs are set on. They bring in a table ready covered, upon which there is 〈 in non-Latin alphabet 〉 Soure sauce and other herbs. 〈 in non-Latin alphabet 〉 Let the Glossers give the interpretation. They do not set the table, till after the consecration of the day: and upon the table they set lettuce. After he hath blessed over the Wine, they set herbs, and he eats lettuce dipped; but not in 〈 in non-Latin alphabet 〉 the sour sauce, for that is not yet brought: and this is not meant simply of lettuce, unless when there be other herbs. 〈 in non-Latin alphabet 〉 His meaning is this, Before he comes to those bitter herbs, which he eats after the unleavened bread, when he also gives thanks for the eating of the bitter herbs, as it is written, Ye shall eat ( it ) with unleavened bread and bitter herbs: First unleavened bread, and then bitter herbs. And this first dipping is used only for that reason, that children may observe and inquire; for it is unusual for men to eat herbs before meat.

III. Afterwards there is set on unleavened bread, and the sauce called 〈 in non-Latin alphabet 〉 and the lamb, and the flesh also of the Chagiga of the fourteenth day. Maimonides doth not take notice of any interposition between the setting on the bitter herbs, and the setting on the unleavened bread: but the Talmudic Mishnah notes it in these words. 〈 in non-Latin alphabet 〉 They set unleavened bread before him. Where the Gloss, This is said because they had moved the table from before him, who performed the duty of the Passover: now that removal of the table was for this end, that the Son might ask the Father; and the Father answered him, Let them bring the table again that we may make the second dipping; then the Son would ask, Why do we dip twice? Therefore they bring back the table, with unleavened bread upon it, and bitter herbs, &c.

IV. He begins, and blesseth, Blessed be he that created the fruits of the Earth: and he takes the herbs, and dips them in the sauce Charoseth, and eats as much as an Olive, he, and all that lie down with him; but less than the quantity of an Olive he must not eat: then they remove the table from before the Master of the family. Whether this removal of the table be the same with the former, is not much worth our enquiry.

V. 〈 in non-Latin alphabet 〉 Now they mingle the second cup for him: and the Son asks the Father; or if the Son doth not ask him, he tells him himself, How much this night differs from all other nights. On other nights, saith he, we dip but once; but this night twice. On other nights we eat either leavened or unleavened bread; on this, only unleavened, &c. on other nights we eat either sitting or lying, on this all lying, &c.

VI. The Table is set before them again, and then he saith, This is the Passover, which we therefore eat, because God passed over the houses of our Fathers in Egypt. Then he lifts up the bitter herbs, in his hand, and saith, we therefore eat these bitter herbs, because the Egyptians made the lives of our Fathers bitter in Egypt. He takes up the unleavened bread in his hand, and saith, We eat this unleavened bread, because our Fathers had not time to sprinkle their meal to be leavened, before God revealed himself, and redeemed them. We ought therefore to praise, celebrate, honor, magnify, &c. him, who wrought all these wonderful things for our Fathers, and for us, and brought us out of bondage into liberty, out of sorrow into joy, out of darkness into great light, let us therefore say Hallelujah. Praise the Lord. Praise him, O ye servants of the Lord, &c. to, And the flint stone into fountains of waters (that is, from the beginning of the CXIII, to the end of the CXIV Psalm.) And he concludes, Blessed be thou O Lord God our King Eternal, redeeming us, and redeeming our Fathers out of Egypt, and bringing us to this night; that we may eat unleavened bread and bitter herbs: and then he drinks off the second cup.

VII. Then washing his hands, and taking two loaves, he breaks one, and lays the broken upon the whole one, and blesseth it, Blessed be he who causeth bread to grow out of the earth: and putting some bread and bitter herbs together, he dips them in the sauce, Charoseth, and blessing, Blessed be thou, O Lord God, our Eternal King, he who hath sanctified us by his precepts, and hath commanded us to eat; he eats the unleavened bread and bitter herbs together; but if he eats the unleavened bread and bitter herbs by themselves, he gives thanks severally for each. And afterwards giving thanks after the same manner over the flesh of the Chagiga of the fourteenth day, he eats also of it; and in like manner giving thanks over the Lamb, he eats of it.

VIII. From thence forward he lengthens out the Supper, eating this or that, as he hath a mind; and last of all he eats of the flesh of the Passover, at least as much as an olive; but after this he tastes not at all of any food. Thus far Maimonides in the place quoted, as also the Talmudists in several places in the last Chapter of the Tract Pasachin.

And now was the time when Christ taking bread, instituted the Eucharist; but whether was it after the eating of those farewell morsels, as I may call them, of the Lamb, or instead of them? It seems to be in their stead, because it is said by our Evangelist and Mark, 〈 in non-Latin alphabet 〉 , &c. As they were eating, Jesus took Bread. Now without doubt they speak according to the known and common custom of that Supper, that they might be understood by their own people. But all Jews know well enough that after the eating of those morsels of the Lamb it cannot be said, As they were eating; for the eating was ended with those morsels. It seems therefore more likely, that Christ when they were now ready to take those morsels, changed the custom, and gave about morsels of bread in their stead, and instituted the Sacrament. Some are of opinion that it was the custom to taste the unleavened bread last of all, and to close up the Supper with it; of which opinion I confess I also sometimes was. And it is so much the more easy to fall into this opinion, because there is such a thing mentioned in some of the Rubrics about the Passover, and with good reason, because they took up this custom after the destruction of the Temple.

First he blessed, then he brake it. Thus it always used to be done, except in the Paschal bread. One of the two loaves was first divided into two parts, or perhaps into more, before it was blessed. 〈 in non-Latin alphabet 〉 One of them is divided. They are the words of Maimonides, who also adds, But why doth he not bless both the loaves, after the same manner, as in other feasts? Because this is called 〈 in non-Latin alphabet 〉 The bread of poverty. Now poor people deal in morsels, and here likewise are morsels.

〈 in non-Latin alphabet 〉 Let not him that is to break the bread, break it, before Amen be pronounced from the mouths of the Answerers.

These words being applied to the Passover now newly eaten, will be more clear. This now is my body, in that sense, in which the Paschal Lamb hath been my body hitherto. And in the twenty eighth verse, This is my blood of the New Testament, in the same sense, as the blood of Bulls and Goats hath been my Blood under the Old, Exod. XXIV. Heb. IX.

VERS. XXVII.

BREAD was to be here at this Supper by Divine Institution; but how came the Wine to be here? And how much? And of what sort?

I. A Tradition. It is necessary that a man should cheer up his wife and his children for the feast. But how doth he cheer them up? With Wine. The same things are cited in the Babylonian Talmud. The Rabbins deliver, say they, That a man is obliged to cheer up his Wife and his Domesticks in the feast; as it is said, And thou shalt rejoice in thy feast ( Deut. XVI. 14.) But how are they cheered up? With wine. R. Judah saith, Men are cheered up with something agreeable to them; Women, with that which is agreeable to them. That which is agreeable to Men to rejoice them, is Wine. But what is that which is agreeable to Women to cheer them? Rabh Joseph saith, Died garments, in Babylon; and linnin garments, in the land of Israel.

II. Four cups of Wine were to be drunk up by everyone. 〈 in non-Latin alphabet 〉 All are obliged to four cups, men, women, and children: R. Judah saith, But what have children to do with Wine? But they give them wheat and nuts, &c.

The Jerusalem Talmudists give the reason of the number, in the place before quoted, at full. Some, according to the number of the four words made use of in the history of the Redemption of Israel out of Egypt. 〈 in non-Latin alphabet 〉 And I will bring forth, and I will deliver, and I will redeem, and I will take. Some, according to the number of the repetition of the word 〈 in non-Latin alphabet 〉 Cup, in Gen. XL. 11. 13. which is four times: Some, according to the number of the four Monarchies: Some, according to the number of the four cups of vengeance; which God shall give to the Nations to drink, Jer. XXV. 15. & LI. 7. Psal. XI. 6. & LXXV. 8. And according to the number of the four cups which God shall give Israel to drink, Psal. XXIII. 5. & XVI. 5. & CXVI. 13. 〈 in non-Latin alphabet 〉 The cup of two salvations.

III. The measure of these cups is thus determined, 〈 in non-Latin alphabet 〉 Rabbi Chaia saith, Four cups contain an Italian quart of Wine. And more exactly in the same place▪ How much is the measure of a cup? Two fingers square, and one finger, and an half and a third part of a finger, deep. The same words you have in the Babylonian Talmud at the place before quoted, only with this difference, that instead of 〈 in non-Latin alphabet 〉 the third part of a finger, there is 〈 in non-Latin alphabet 〉 the fifth part of a finger.

IV. 〈 in non-Latin alphabet 〉 It is commanded that he should perform this office with red Wine. So the Babylonian, 〈 in non-Latin alphabet 〉 It is necessary that it should taste, and look like Wine. The Gloss, 〈 in non-Latin alphabet 〉 that it should be red.

V. If he drinks Wine pure, and not mingled with Water, he hath performed his duty; but commonly they mingled Water with it: Hence, when there is mention of Wine in the Rubric of the Feasts, they always use the word 〈 in non-Latin alphabet 〉 They mingle him a cup. Concerning that mingling, both Talmudists dispute in the forecited Chapter of the Passover: which see, The Rabbins have a Tradition, over Wine, which hath not Water mingled with it, they do not say that blessing, Blessed be he that created the fruit of the Vine; but, Blessed be he that created the fruit of the Tree. The Gloss, 〈 in non-Latin alphabet 〉 Their Wine was very strong and not fit to be drunk, without water, &c. The Gemarists a little after: The Wise agree with R. Eleazar, That one ought not to bless over the cup of blessing, till water be mingled with it. The mingling of water with every cup, was requisite for health, and the avoiding of drunkenness. We have before taken notice of a story of Rabban Gamaliel, who found and confessed some disorder of mind, and unfitness for serious business, by having drunk off an Italian quart of Wine. These things being thus premised, concerning the Paschal Wine, we now return to observe this Cup of our Savior.

After those things which used to be performed in the Paschal Supper, as is before related, these are moreover added by Maimonides. Then he washeth his hands, 〈 in non-Latin alphabet 〉 and blesseth the blessing of the meat, (that is, gives thanks after meat) over the third cup of Wine, and drinks it up. That cup was commonly called 〈 in non-Latin alphabet 〉 The cup of blessing. 〈 in non-Latin alphabet 〉 in the Talmudic dialect: 〈 in non-Latin alphabet 〉 The cup of blessing is, when they give thanks after supper, saith the Gloss on Bab. Berac. Where also in the Text, many things are mentioned of this cup. Ten things are spoken of the cup of blessing. 〈 in non-Latin alphabet 〉 Washing and cleansing: (that is, to wash the inside and outside, namely that nothing should remain of the Wine of the former cups.) 〈 in non-Latin alphabet 〉 Let pure Wine be poured into the cup, and water mingled with it there. 〈 in non-Latin alphabet 〉 Let it be full. 〈 in non-Latin alphabet 〉 The crowning, that is, (as the Gemara,) by the Disciples. While he is doing this, let the Disciples stand about him in a crown (or ring.) 〈 in non-Latin alphabet 〉 The veiling; that is, as Rabh Papa, He veils himself, and sits down as R. Issai, he spreads a handkerchief on his head. 〈 in non-Latin alphabet 〉 He takes up the cup in both hands, but puts it into his right hand, he lifts it from the table, • ixeth his eyes upon it, &c. Some say he imparts it (as a gift) to his family.

Which of these rites our Savior made use of, we do not inquire; The Cup certainly was the same with the cup of blessing: Namely, when according to the custom, after having eaten the farewell morsel of the Lamb, there was now an end of Supper, and thanks were to be given over the third Cup after meat; he takes that Cup, and after having returned thanks, as is probable, for the meat, both according to the custom, and his office, he instituted this for a cup of Eucharist (or thanksgiving.) 〈 in non-Latin alphabet 〉 , The cup of blessing which we bless, 1 Cor. X. 16. Hence it is that Luke and Paul say that he took the Cup after supper, that is, that Cup, which closed up the Supper.

It must not be past by, that when he instituted the Eucharistical Cup, he said, This is my blood of the New Testament, as Matthew and Mark: nay as Luke and Paul, This cup is the New Testament in my blood. Not only the seal of the Covenant, but the Sanction of the new Covenant. The end of the Mosaical Economy, and the confirming of a new one. The confirmation of the old Covenant, was by the blood of Bulls and Goats, Exod. XXIV. Heb. IX. because blood was still to be shed: the Confirmation of the new was by a Cup of Wine; because under the New Testament, there is no further shedding of blood. As it is here said of the Cup, This cup is the New Testament in my blood; so it might be said of the Cup of blood, Exod. XXIV. That cup, was the Old Testament in the blood of Christ; There, all the Articles of that Covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the Covenant which God hath made with you; And thus that old Covenant, or Testimony, was confirmed. In like manner Christ having published all the Articles of the New Covenant, he takes the Cup of Wine, and gives them to drink, and saith, This is the New Testament in my blood, and thus the New Covenant is established.

There was besides a fourth Cup, of which our Author speaks also, Then he mingles a fourth cup, and over it he finisheth the Hallel; and adds moreover the blessing of the Hymn, 〈 in non-Latin alphabet 〉 which is, Let all thy works praise thee, O Lord, &c. and saith, Blessed be he that created the fruit of the Vine, and afterwards he tastes of nothing more that night, &c. Finisheth the Hallel; that is, he begins there where he left oft before, to wit, at the beginning of the CXV Psalm, and goes on to the end of the CXVIII Psalm.

Whether Christ made use of this Cup also, we do not dispute; It is certain he used the Hymn, as the Evangelist tells us, 〈 in non-Latin alphabet 〉 , when they had sung a Hymn, at the thirtieth verse, we meet with the very same word 〈 in non-Latin alphabet 〉 in Midras Till.

And now looking back on this Paschal Supper, let me ask those who suppose the Supper in Joh. XIII. to be the same with this, What part of this time do they allot to the washing of the Disciples feet? What part to Judas 's going out? And what part to his discoursing with the Priests, and getting ready his accomplices for their wicked exploit.

I. It seems strange indeed that Christ should put off the washing of the Disciples feet, to the Paschal Supper: When, 1. That kind of action was not only unusual, and unheard of at that Supper, but in no wise necessary, or fitting: for, 2. How much more conveniently might that have been performed at a common Supper before the Passover, as we suppose, when he was not straightened by the time, than at the Paschal Supper, when there were many things to be done, which required dispatch?

II. The office of the Paschal Supper did not admit of such interruption, nor was it lawful for others so to decline from the fixed rule, as to introduce such a foreign matter; and why should Christ so swerve from it, when in other things he conformed himself to the custom of the Nation, and when he had before, a much more fit occasion for this action, than when he was thus pressed and straightened by the time?

III. Judas sat at Supper with the rest, and was there when they did eat; Matth. XXVI. 20, 21. Mark XIV. 18. and, Alas! How unusual was it for any to depart in that manner, from that Supper before it was done: It is enough doubted by the Jewish Canons, whether it were lawful; and how far any one, who had joined himself to this or that 〈 in non-Latin alphabet 〉 family, might leave it to go to another, and take one part of the Supper here, and another part there: but for a person to leave the Supper and go about another business, is a thing they never in the least dreamt of; they would not, they could not suppose it. You see how light a matter Judas 's going away to buy necessaries, as the Disciples interpreted it, seemed to them, because he went away from a common Supper; But if they had seen him thus dismissed, and sent away from the Paschal Supper, it would have seemed a monstrous and wonderful thing. What? To leave the Paschal Supper now begun, to go to Market? To go from a common Supper at Bethany, to buy necessaries for the Passover, against the time of the Passover, this was nothing strange or unusual: but to go from the Paschal Supper before it was done to a Market or Fair, was more unusual and strange, than that it should be so lightly passed over by the Disciples.