punishments but they had of corporal namely of scourging to fourty stripes save one Hence it is that Christ foretels his Disciples In the Synagogues you shall be beaten Mark 13. 9. and hence had Paul his five scourgings 2 Cor. 11. 24. So that in every Synagogue there were Elders that ruled in Civil affairs and Elders that laboured in the Word and Doctrine And all things well considered it may not be so monstrous as it seems to some to say it might very well be so in those times in Christian Congregations For since as it might be shewed that Christ and his Apostles in platforming of the model of Christian Churches in those times did keep very close to the platform of the Synagogues and since the Romans in those times made no difference betwixt Jews in Judaism and Jews that were turned Christians nor betwixt those Religions for as yet there was no persecution raised against Christianity why might not Christian Congregations have and exercise that double Function of Ministry and Magistracy in them as well as the Jewish Synagogues And if that much controverted place 1 Tim. 5. 17. should be interpreted according to such a sense it were neither irrational nor improbable Nor to interpret Paul speaking to such a tenour here Only his appointing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the less esteemed in the Church to be appointed for that work is of some scruple what if it allude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Committee of private men Of which there is frequent mention among the Hebrew Doctors See Maymon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 253. col 1. 3. It was the old Jewish garb when they went to pray to hide head and face with a vail to betoken their ashamedness and confusion of face wherewithal they appeared before God And hence is the conjunction of these two words so common in their Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vailed himself and prayed And this for a current rule The wise men and their schollars may not pray unless they be vailed Maymon in Tephillah per. 5. To which let us add that of Sueton. in Vitell. cap. 2. Lucius Vitellius saith he had an excellent faculty in flattering he first set afoot the worshipping of Caius Caesar for a God when returning out of Syria he durst not go to him but with his head vailed and then turning himself about he fell prostrate Again it was the custom of the Jewish women to go vailed or their faces covered whensoever they went into publick A woman saith Maymony may not go into publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if she have not a vail on In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 24. And this the Talmudists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jewish Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The garb of modesty Chetubboth per. 7. and Alphes ibid. Where they say that that those women transgress the Jewish Law that go forth unvailed or that spin in the streets or that talk with every man Now in this Church of Corinth the men retained the Jewish custom that they prayed vailed or with their head and face covered but the women transgressed their Jewish Law for they went unvailed and bare faced into the publick Congregation and their reason was as it seemeth by the Apostles discourse because they in regard of their beauty and comly feature needed less to be ashamed before God in his worship then the men The Apostle reproves both and argues that if the man pray vailed who is the Image and glory of God then much more should the woman who is but the glory of the man But he cries down the mans praying vailed as dishonouring his head and exhorts that the woman have power on her head because of the Angels cap. 11. 10. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we observed instantly before out of Maymony signified a womans vail doth also signifie power or dominion and accordingly the Apostle speaketh Let the Woman have power on her head But what means he by Because of the Angels I should answer Because of the Devils for these he had called Angels also a few Chapters before viz. Chap. 6. 3. And his words may be construed to this sense that Women should not expose their faces openly in the Congregation lest the Devil make a bait of their beauty and thereby intangle the eyes and hearts of the men who should be then better imployed then gazing and longing after beauty There are that by Angels understood the Ministers and interpret it that Women should be vailed lest the Ministers eyes should be intangled by their faces which exposition if it be admitted it may speak for the admission of that also which we give which provides for the eyes of the whole congregation as well as of the Ministers 4. In the same eleventh Chapter he also blameth their disorder in receiving the Sacrament of the Lords Supper in the height of their heats and contestations Wherein they did not only not discern the Lords body a Symbole and tye of communion but they even transgressed that rule now Christians which those of them that were Jews would not have done in their Judaism It was then a Canon current and binding amongst them that none should eat and drink in their Synagogues and none should sleep Jerus in Megilla fol. 74. col 1. Maym. in Tephillah per. 11. and Gloss. in Maym. in Shabb. 30. But now as they ate and drank the Bread and the Cup in the Sacrament in their Churches and that warrantably so did they also presume unwarrantably to eat their own common Suppers there and that only in defiance one of another the rich to outface the poor and one party another with their good commons some banketing and feasting to the full whilst others sat hungry by and looked on See how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 21. signifies in the LXX Gen. 43. 34. Cant. 5. 1. Thus did they eat and drink judgement to themselves in the Sacrament whilst they would receive the symbole of communion and yet shew such signs and evidences of disunion at the very instant And the Lord accordingly overtook some of them with evident judgements weakness sickness and death avenging at once upon them the indignity done to his Sacrament and the indignity done to their brethren Much like surfeting Nabals case and end 5. And as the people were thus irregular in this part of worship in their publick assemblies so were their Ministers faulty in others namely about the managing of spiritual gifts there The pretence to the Spirit where indeed it was not hath alwaies been the great usherer in of all errour and delusion And to this the very unbelieving Jews pretended and often backed their pretences with magical impostures and of this the Apostle speaks Chap. 12. 3. No man speaking by the Spirit of God as these men took on them to do can call Jesus accursed as they called him And on the other hand some that had spiritual gifts indeed failed in
Bible makes Methushelah live fourteen years after the Flood their reason of this their addition of years many render which I omit But S. Austen saith some fall short of this mans age In three Greek books saith he and one Latine and one Syrian book all agreeing one with another Methusalem is found to die six years before the flood So Austen in Civ Dei lib. 15. cap. 13. Such differences may incite men to apply themselves to the Hebrew Text where is no falsifying nor error CHAP. L. Upon the words The seed of the woman shall break the Serpents head THE New Testament affords a rich Commentary upon these words in the Gospel of Saint Luke who in his third Chapter shews how through seventy five generations Christ is this seed of the woman and in the fourth Chapter how through Jerus and Babilon targums do both apply these words to the Messias three temptations this seed began to bruise the head of the Serpent where the Reader may observe how the Devil tempts Christ in the very same manner that he had tempted Eve though not with the same success All the sins of the world are brought by Saint John to these three heads Lust of the flesh lust of the eyes and the pride of life 1 John 2. 15. By these three Eve falls in the garden She sees the tree is good for meat and the lust of the flesh inticeth her she sees it fair to look on and the lust of the eye provokes her and she perceives it will make her wife and the pride of life perswades her to take it By these three the Devil tempts Christ when he is hungry he would have him turn stones into bread and so tries him by the lusts of the flesh He shews and promiseth him all the pomp of the World and so tries him by the lust of the eyes and he will have him to flie in the air and so tempts him to pride of life But as by these three the Serpent had broken the head of the woman so against these three the seed of the woman breaks the head of the Serpent David Prophecied of this conquest Psal. 91. 13. The Dragon thou shalt tread under thy feet The very next verse before this the Devil useth to tempt Christ withal but to this he dare not come for it is to his sorrow CHAP. LI. Iewish hypocritical prayers reproved by our Saviour Matth. 6. 5. Because they love to stand praying in the Synagogues and corners of the streets THIS Sermon upon the Mount is much in reproof of the Jews Talmudical traditions by which they made the Word of God of none effect This verse reproveth one of their tenets for their high-way Oraisons for which they have this tradition in their * * * In Sepher Beracoth Talmud Rabbi Josi saith On a time I was walking by the way and I went into one of the deserts of Jerusalem to pray then came Eliah ‖ ‖ ‖ Heb. Zacâ—r lâ—ttobh Remembred for good Heb. Morâ— which in the Chaldee and Syrian signifieth a Lord or Master hence is Maran atha our Lord cometh the great excommunication of blessed memory and watched me at the gate and stayed for me till I had ended my prayer after that I had ended my prayer he saith unto me Peace be unto thee Rabbi I said unto him peace be upon thee Rabbi and Master Then said he to me my son wherefore wentest thou into this desert I said unto him To pray He said to me Thou mightest have prayed in the way Then said I I was afraid lest passengers would interrupt me He said unto me Thou shouldest have prayed a short prayer At that time I learned of him three things I learned that we should not go into the desert and I learned that we should pray by the way and learned that he that prayed by the way must pray a short prayer Thus far their Talmud maketh them these Letters Patents for Hypocrisie fathering this bastard upon blessed Elias who was not a high-way prayer 1 Cor. 16. 12. or one that practised his own devotions in publick for he was John Baptists type for retiredness CHAP. LII Israels affliction in Egypt OF Israels being in Egypt many Heathen Authors do touch though every one a several way and all of them the wrong Josephus against Appion is angry at their fables about it Of the famine that brought them thither if we take the want of Nilus flowing to be the natural cause as most like it was there Nilus the wonder of Affrick the river of Egypt flows every year once over his banks and if it flow not at all or not to his right height it causeth famine for Egypt hath no rain From this river under God comes their plenty or famine and it is remarkable that the fat and lean kine in Pharoah his dream which betokened the plenty or scarsity of the Country came out of the River Of the reason of the flowing of this River Pigaffetra especially is large And I wonder that Jordan was not as much wondred at for it did so also Josh. 1. seems then to be some remembrance of those seven years in Seneca in his natural questions where he saith Per novem annos Nilum non ascendisse superioribus saeculis Callimachus est Author that is Callimachus writes that in old time Nilus flowed not of nine years together where he outstrips but two of the number But of Israels affliction in Egypt I find the Heathens silent God had told Abraham of this their hardship long before and shewed him a token of it by the fowls lighting upon his carcasses Gen. 15. A type of Israels being in Egypt and of Pharoahs being plagued for their sakes was when Pharoah suffered for taking Sarah from her husband and keeping her in his house as it is Gen. 12. How long they were in that land few there be but know but how long their affliction lasted is uncertain Probable it is that it was about an hundred and twenty years the time of the old Worlds repentance and Moses his age This is to be searched by Levi his age which within a little one may find certain All the generation of Josephs time die before they are afflicted as all the generation of Joshuahs time die before they fall to Idolatry Judges 2. 10. The reasons why God should thus suffer them to suffer whether it were to fit them for the receiving of him and his Law or whether it were to whip them for their Idolatry or for some other cause I dare not enter too near to search this I see that when the foundation as it were of the visible Church is laid thus in affliction the Church cannot but look for affliction whilest it lives in the Egypt of this World But as Israel increased under persecution so does the Church for even when sparsum est semen sanguinis Martyrum surrexit seges Ecclesiae Nec frustra oravit Ecclesia pro
yet is the subjection of the woman and the superiority of the man all that by and because of which the Apostle concludes that a woman must not pray but vailed and a man the contrary For if it were so argued by him Let not a woman pray but with her head covered because she is subject to her husband it might be argued in like manner Let not a man pray but with his head covered because he is subject to Christ. I fear lest that interpretation which supposeth the vailing of women in this place as a sign of the womans subjection to her husband should more obscure the sense of this place obscure enough indeed of it self So one writes t t t t t t Primasius A woman ought to have a covering that she may shew her self humble and to be subject to her husband And another u u u u u u Carthusâ—an Now the reason of the vailing of women is because they are subject to men c. x x x x x x Beza Take a covering by which is signified that the wise is in the power of the husband And lastly y y y y y y Camerarius A vail whereby is signified that she is subject to the power of another And very many to the same sense But let me ask I. Where I beseech you is a vail propounded as a sign of such subjection It is put indeed as a sign of true modesty Gen. XXIV 65. and of dissembled modesty Gen. XXXVIII 14. but where is it used as a sign of subjection II. Hair was given to our grandmother Eve for a Covering as the Apostle clearly asserts in this place from the first moment of her creation before she was subjected to a husband and heard that He shall rule over thee yea before she was married to Adam III. The Apostle treats not of wives alone but of women in general whether they were Wives Virgins or Widdows IV. The obligation of subjection towards the husband follows the woman ever and every where ought she ever and every where to carry a vail with her as a sign of that subjection Must she necessarily be vailed while she is about the affairs of her family Must she be vailed in the garden in the fields walking alone or with her family It is clear enough the Apostle speaks of vailing only when they were employed in Religious Worship and that regard is had to something that belongs to the woman in respect of God rather than in respect of her husband And although we should not deny the vailing of the woman was some sign of her subjection towards her husband yet we do deny that the vailing concerning which the Apostle here speaks hath any regard to it V. The Jews assign shame as the reason of the womans vailing z z z z z z â—ereshith R â—◠§. 17. Why does a man go abroad with his head not covered but women with their heads covered R. Josua saith It is as when one transgresseth and is made ashamed she therefore goes with her head vailed Behold a vail a sign indeed of shame but not of subjection And they fetch the shame of the woman thence that she first brought sin into the world Therefore the Apostle requires the vailing of the woman in Religious Worship by the same notion and reason as men vailed themselves namely for reverence towards God But certainly it may be enquired whether he so much urgeth the vailing of women as reproves the vailing of men However by this most fit argument he well chastiseth that contrary custom and foolishness of men as though he had said Do ye not consider that the man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Glory of God but the woman is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Glory of the Man that woman was made for man that man is the head of the woman and then how ridiculous is it that men should use a vail when they pray out of reverence and shame before God and women not use it whose glory is less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman is the glory of the man So R. Solomon a a a a a a In Esay XLIV 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like the glory of the man that is saith he Like the woman who is the glory of the husband See also the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dishonoureth her head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lightness of the head among the Talmudists is Levity or irreverence and if you should render the Greek expression in the same sense as though it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He viliâ—ies his head or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She viliâ—ies her head one should not much stray either from Grammar or from truth But the sense ariseth higher a man praying covered as ashamed of his face before God disgraceth his head Christ who himself carried the like face of a man especially he disgraceth the office of Christ by whom we have access to God with confidence And a woman praying not vailed as if she were not ashamed of her face disgraceth man her head while she would seem so beautiful beyond him when she is only the glory of the man but the man is the glory of God VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let her also be shorn IF she be not vailed let her be shorn Yea rather you will say let her go with her hair loose for it was given her for a Covering by nature Will the Apostle suffer this or any civilized Nation By no means He saith the hair of women was given them for a Covering and yet requires another Covering calling to mind the primitive reason why the Covering of hair is given by nature to a woman viz. to be a sign of her reverence humiliation and shame before God The Apostle permits women to gather and bind up their hair into knots by hairlaces a thing done in all Nations that were not fierce and wild yea he would scarce suffer the contrary But if any woman was so unmindful or forgetful why the vail of her hair was granted her by nature and so much assured of her beauty and her face as when she prays to take off her vail the sign of her reverence towards God let her take off also saith he that natural sign of reverence the vail of her hair VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For this cause ought the woman to have power c. THAT which commonly here obtains is that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power is understood A vail a sign of power above her or of her subjection But it is to be enquired whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have power does not properly yea always denote to have power in ones own hand not a power above one as Matth. VII 29. Joh. XIX 10. 1 Cor. VII 37. and IX 4. and elsewhere a thousand times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the Angels Because of the
sung at the Passover which were ordinarily used by the Jews for that occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual Songs were other Songs in Scripture besides Davids So you read of the Song of Moses and the Song of the Lamb in XV. Revel 3. 3. Observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. V. The English translates it to your selves i. e. inter vos mutuo among your selves as Beza well and as that in Col. III. explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admonishing one another Which speaks it a publick exercise and of communion where all joyned and stirred up one another III. Further examples of this Exercise in the New Testament we might observe in the Revelations That Book speaks of the State of the Christian Church and one great work of it is singing Rev. V. 9. And they sung a new song c. The ordinary practise was to sing the Psalms of David but they sung a new song and that is there set down Thou art worthy to take the Book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood c. So in Rev. XIV 23. And I heard the voice of Harpers harping with their harps And they sung as it were a new song before the throne and before the four beasts and the Elders and no man could learn that song but the hundred and forty and four thousand which were redeemed from the Earth This place speaks according to the acceptation of the Jews how they shall sing when Messiah brings them out of Captivity for there is mention among them of one hundred and forty four thousand of the twelve Tribes And so upon other occasions you find the Church singing as in XV. Chap. 2 3. But that that I shall fix on is that in 1 Cor. XI 5. Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head What is meant by the woman prophesying Not preaching For that is forbidden them in the Chapter wherein the Text is 34. vers Let your women keep silence in the Churches for it is not permitted them to speak c. Nay nor so much as to ask any question which in the Jewish assemblies at their Sermons was ordinary vers 35. And if they will learn any thing let them ask their husbands at home Neither is meant by this prophesying prophesying in the proper sense i. e. foretelling things to come For it is a question whether any woman in Corinth nay in rerum natura now Philips daughters excepted Act. XXI 9. did thus prophesie But it is plain the Apostle speaks of the ordinary Service which whole Congregations joyned in and the praying and prophesying here used is praying and praising or singing Psalms Take the Apostles own gloss in this Chapter vers 15 I will pray with the Spirit and I will pray with the Understanding also I will sing with the Spirit and I will sing with the Understanding also As all the Congregation joyned in prayer with the Minister and said Amen vers 16. So all the Congregation Men and Women joyned with him that had and gave the Psalm and sung with him For the Conclusion I might produce even endless Encomiums and Extollings of this work in Christian Writers viz. That it is the work of Angels the Employment of glorified Saints the musick of Heaven c. I confess I want words to express the excellency of this Duty Now to make some Use of what I have said I. If I were in a vulgar or unlearned Congregation I would give rules for singing of Psalms with profit and among divers especially these two 1. To mind what is sung not only that the Heart go along with the Tongue in general but to be carefully observant of what is sung There is variety of matter in most Psalms they pass from one thing to another This we should carefully observe now I pray now I mourn for my sins for the Church of God c. To this I may apply that in vers 15. I will sing with the understanding if the place speaks in reference to a mans own understanding of what he prays or sings but the Apostle there means of singing and praying to be understood by others 2. To apply to our selves the matter we sing as far as it may concern us To bear a part with David not in word and tune but affection This way we must use in hearing or reading the Scripture to bring it home to our own concernment So likewise in this action of singing Thus did they Revel XV. 3. They sung the song of Moses that is they applied Moses song in Exod. XV. unto themselves And this the leisure for meditation gives you opportunity to do At male dum recitas incipit esse tuus He that illy repeats another mans verses makes them ill verses but withal makes them his own But here I will alter the words a little Si bene recitas If you sing right sing Davids Psalms but make them your own Let the skill of composure be His the life of devotion yours II. If I thought there were any here that made scruple of this ordinance I would speak a word or two to them Let me say but two things First There is no plain ground why to refrain from singing but most plain grounds why to sing A thousand times we are bidden Sing never forbidden Sing not So of the holy Sacrament t is commanded in Scripture Do this but never Do it not Secondly Where a Duty is commanded and a scruple ariseth from some circumstance it is safer to go with the Command than from it It is commanded in Psal. XXXIV 3. O magnifie the Lord with me c. The scruple is that some prophane persons sing that set forms are too narrow c. It is warrantable now notwithstanding these scruples to keep up to the Command but not contra not warrantable to omit the Command because of these scruples There is no extinguishing a Duty because of some particular doubts concerning it This rule holds good of the reception of the holy Sacrament III. I might speak by way of incitation to all to make Conscience of this Duty Fail not to joyn with the Congregation in the performance of it stir up your hearts while you are conversant about it Say to your selves as David to his Instruments Awake Lute and Harp I my self will awake right early I will say but this Qui vult cantare in Coelo discat cantare in terris He that will sing in Heaven let him learn that divine exercise on Earth As S. Paul saith of Charity 1 Cor. XIII 8. Charity never faileth but whether there be prophesies they shall fail whether there be Tongues they shall cease whether there be knowledge it shall vanish away But charity only remains and goes to Heaven with us So I say of this Duty Praise only of all the Services we perform to God here goes along with us to Heaven There is no
is so little The Chaldee writes the name of God with two Jods above and a Vowel under thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From hence some have picked an expression of the Trinity In the two letters the Father and the Son and in the vowel the Holy Ghost proceeding from both And from the aequidistance of the Letters and Vowel they gather the distinction of the Persons and by the nearests of all the unity of Essence Such another conceit hath Bonfinius in his Hungarian History When the Heresie of Arrius saith he had got head almost over all the world and was dilated as well by persecution as by disputation a Town in Gaul was besieged because it held the Orthodox Faith of the Sons coequality with the Father God to confirm this their faith shewed this Miracle As the Priest was at high Mass at the Altar behold three drops of bloud fell from Heaven upon the Altar lying a while in an equal distance one from another to shew the distinction of the three Persons at last in sight of all the People they met together to shew the Unity of Essence so the story But we have a more sure word of Prophecy That there are three that bear record in Heaven the Father the Word and the holy Spirit and these three are one The Chaldee sometimes useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehhila and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dahhalah fear or terrour for God because of the fear that is due to him So Jacob coming from Syria and being to swear to a Syrian swears according to the Syrian or Chaldee Phrase By the fear of his father Isaac Gen. 31. 53. or by the God that Isaac feared as Onkelos and Jonathan render it CHAP. III. Of the Phrase The Sons of God Gen. 6. and Iob 1. ALL take this Phrase in Job to mean the Angels and truly in which sense while they have taken it in the sixth of Genesis they spoil all For hence they think that Angels lay with Women and begat Children So can Jarchi almost find in his heart to think and so Tertullian Lactantius and others Some tell what evil Arts. these Angels taught Women and how they begat mighty Children of them How far this conceit is from true Philosophy let Aristotle censure Merlin in Geffry Monmouth is recorded to be such another hatch believe it who list His vein of Prophecying can make Alanus de Insulis think it is so but I must needs confess it comes not into my Creed As some conceit that the fallen Angels or Devils here begat Children of Women so the Jews most wickedly fable that Adam begat Children of Devils Those hundred and thirty years say they that Adam was separated from Eve Devils came to him and he engendered with them and begat Devils and Spirits and Friends And again Four women are the mothers of Shedhim or Devils Lilith Naamah Ogereth and Mahlath I believe both these alike for I believe that neither is likely Both the Chaldees Onkelos and Jonathan render the sons of Elohim the sons of the Potentates or Judges taking the word Elohim in the same sense that it is taken in the middlemost verse of the book of Exodus cap. 22. 28. Thou shalt not curse Elohim or the Judges This opinion is far better than the former but Christians have a better than this That the House and Progeny of holy Seth are the Sons of God or the Church and the brood of Cains females were the Daughters of Men. Cypriano di valera in his Spanish Translation of Gen. 4. and the last verse translates it thus Entonces commenciaron llamarse Then begun men to be called by the name of God or by the name of the Lord And in the Margin he explains himself thus that then the Men of Seths House began to be a Publick Church and to be distinguished from Cains Family and to be called the sons of God Gen. 6. 2. CHAP. IV. Of the Phrase Sons of Man THis Phrase is frequent in Scripture and Rabbin Hebrew but most frequent in Chaldee and Syrian Bene Anasha Bar nosho In the latter of which the Syrian usually writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but leaveth out the first letter as that tongue doth frequently in other words use the like ecclipsis writing not as they read as it is said of the French Ezekiel in his Prophecy in Scripture Hebrew is frequently called son of man Why so often he and no other Prophet should be so stiled reasons are given by divers To me though far inferiour to all them the ground work seemeth to be because his Prophecy was written in Chaldean Captivity he useth the Chaldean Phrase Son of man that is O man The same Phrase Daniel useth in Chaldea Dan. 10. 16. CHAP. V. Of Japhets Plantation by his son Javan JAvan is generally held to be Greece And the Greek Tongue is by all Hebrews called the speech of Javan The Arabians do so stile the same language The Syrian in Romans the first Chapter verse 16. calls the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon what reason I cannot imagine Javan the son of Japhet is held to have planted or peopled this Country in memory of whose name the Jones are famous Monuments Moses saith he had four sons Elisha Tarshish Cittim and Dodonim which it is likely planted all the Country of Greece as far as into Italy Elisha and Dodonim dwelt at first near together and so did Tarshish and Cittim but their Posterity scattered far and near The Jerusalem and Babilon Targums do almost resolve us of these four Mens Plantations For Jonathan reads the fourth verse of the tenth of Genesis thus And the sons of Javan Elisha Elis Tarsus Acacia and Dardania Jeruselamy thus And the sons of Javan Elisha and the names of their Provinces Alastarasom and Dodonia Which last word Alastarasom I take to be mistaken by joyning two words together and missing the last letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech which is easily done they be so like The word Alastarasom should without doubt be Alas or Elis Tarsus Elis frequent in all Authors Eilision in Homer in Baeot. Elensine in Plutarch in Theseo are places in Greece bearing the name of their old Planter Elisha Dodonim is registred in the name of old Dodona Tarshish left a memorial of himself in Cilicia in the City of Tarsus Which was as Pliny saith urbs libera a free City nat hist. lib. 5. and Saint Paul is free of that City Act. 22. Tarshish in Gen. 10. is the name of a man in Jonah 1. 3. in Chald. Paraphrase it is used for the Sea In Exod. 28. for a * * * The Pearl Tarshish in Ex. 28. 20. is rendred in English a Beryl in the Chalde Translations it is kâ—rmum iamma a Pearl of the Sâ—a Pliny speaks of kâ—ramides a Pearl near that name Terus Targum thinks Tarshish was Ashers stone but Jonathan that it was Zebulons And more likely
furlongs that is five and twenty miles e e e e e e Georg. Sandes â—is Travails pag. 151. Ten miles from Gaza says our Countryman Sandes an eye witness and near the Sea is placed Ascalon now of no note antiently a venerable place to the Heathen for the Temple of Dagon and the festivals of Semiramis birth-day f f f f f f Diod. Sicul. lib. 19. From Gaza to Azotus Diodorus Siculus being witness are two hundred and seventy furlongs which amount to four and thirty miles Namely from Gaza to Ascalon ten miles and thence to Azotus four and twenty That is a common saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. g g g g g g R. Nissin in Gittin cap. 1. From Ascalon onward to the South is the heathen Country and Ascalon it self is reputed for a heathen Country And yet something of Ascalon was within the Land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Applegardens or Orchards did bound the Land of Ascalon on that coast which we have observed before h h h h h h Hieros Sheviith fol. 36. 3. And yet When R. Ismael ben R. Josi and Ben Hakkaphar were set over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of Ascalon that is when it was intrusted to them to judge concerning the spaces or parts of Ascalon namely what were within the land and what without c. they pronounced it clean from the authority of R. Phinchasi ben Jair who said We went down to the corn-market of Ascalon and thence we received wheat and going up into our City we washed and eat our Thruma i. e. the portion of first fruits belonging to the Priests The greatest part of the City if not the whole was esteemed under the second Temple to be without the limits of the land but some part or at least the Appleyards and the places next adjacent were within the land Mention is made of a certain Temple in Ascalon among the i i i i i i Bab. Avodah Zarah fol. 11. 2 sive more famous Temples viz. The Temple of Bel in Babylon the Temple of Nebo in Cursi of Tiratha in Mapheg of Zeripha in Ascalon and of Nishra in Arabia And there is a story of a fast enjoyned because some sign appeared of a blast of the corn in Ascalon k k k k k k Taanith cap. 3. Hal 6. The Elders went down from Hierusalem into their Cities and enjoyned a fast because so much of a blast was seen in Ascalon as the space of the mouth of an oven may contain But most famous of all is the story of the eighty women that were witches hanged by Simeon ben Shetach in one and the same day We will not think much to relate the thing in the words of the Gemarists l l l l l l Hi ros Sanhedr fol. 23. 3. Bab. Sanhedr fol. 44. 2. in Glossa When as two Disciples of the wise men in Ascalon were intent upon the study of the Law one of them at length dying had no funerals performed for him when yet a Publican dying at that time had To the Student that survived are revealed the joys of his saved companion and likewise the punishments of the damned Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the learned Reader turn this clause into English unless my conjecture fail me it savours of spite and poison I should thus render it He saw Mary the daughter of Eli in the shades hung up by the kernels of the brests and when he enquired how long she was to suffer those things It was answered Until Simeon ben Shetach came to supply her place But said he For what crime It is answered Therefore because he sometime swore against his Soul and said If I shall ever become a Prince I will destroy all Wizzards But behold he is become a Prince and yet he hath not done this for eighty women that are witches lye hid in a Cave at Ascalon and kill the World Go and tell him c. He went to him therefore and related these things c. On a certain rainy day therefore having eighty young men in company with him he goes to the Cave knocks professes himself one of the bewitching Society and is let in He sees them exercising their Art For muttering certain words together one brings morsels of meat another wine another boyled flesh c. But what can you do say they Saith he I will twice utter my voice and I will bring in eighty Youths handsomly habited them selves merry and shall make you so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They say to him Such we would have He utters his voice the first time and the young men put on their clean cloths free from the rains for they had carried them with them covered and safe in certain vessels for the same purpose Crying out the second time in they all come and a sign being given that each man should lift up from the Earth one woman for so their Magical power would perish he said to her which had brought the morsels Bring hither now the morsels but she brought them not Therefore said he Carry her away to the Gallows Bring wine but she brought it not Carry her also away saith he to hanging And so it was done with them all Hence is the Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Simeon ben Shetach hung eighty women in Ascalon But they do not judge two persons in the same day But this he did out of the necessity of the time Where the Gloss thus He was compelled to do this because the women of Israel had very much broke out into witchcraft Therefore he made an hedge to the time and hanged them to expose the thing publickly And this in one and the same day that their kinred might no way conspire to deliver them CHAP. XV. Iabneh Iamnia THE word Jabneh is passed into Jamnia by the same change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth as the lake Samochonitis in the Hierusalem Writers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Babylonian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny doth dispose the Towns here in this order Azotus the two Jamnes Joppe R. Benjamin in the order backward thus Joppah Jabneh Azotus That is Jabneh with this Author that is Jamnia with the other A remembrance of this place is in 2 Chron. XXVI 6. But the chief fame of it is for the Sanhedrin that was placed there both before the destruction of Hierusalem and after a a a a a a Juchas fol. 21. 2. Rabban Gamaliel S. Pauls Master first presided there b b b b b b Hieros Taanith fol. 65. 3. Under whom came forth that cursed form of Prayer which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prayer against Hereticks composed by Samuel the little who died before the destruction of the City Gamaliel died eighteen years before the Temple was destroyed and his son
VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But every woman I. IT was the custom of the women and that prescribed them under severe Canons that they should not go abroad but with their face vailed If m m m m m m Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 24 a woman do these things she transgresseth the Jewish Law if she go out into the street or into an open Porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there be not a vail upon her as upon all women although her hair be rolled up under a hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What n n n n n n 〈◊〉 fol. 72. 1. is the Jewish Law Let not a woman go with her head uncovered This is founded in the Law for it is said of the suspected wife The Priest shall uncover her head Numb V. 18. And the tradition of the School of Ismael is that the Daughters of Israel are admonished hence not to go forth with their heads not vailed And o o o o o o Schab â— â—0 1 Modest women colour one Eye with paint The Gloss there is Modest woman went vailed and uncovered but one Eye that they might see and that Eye they coloured p p p p p p Bava Kama fol. 90. 2. One made bare a womons head in the street she came to complain before R. Akiba and he fined the man four hundred Zuzees II. But however women were vailed in the streets yet when they resorted unto holy Service they took off their vails and exposed their naked faces and that not out of lightness but out of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q 〈◊〉 fol. â—â— 1. The three feasts are the Scabs of the year The Gloss is The three feasts Passover Pentecost and Tabernacles are the breakings out of the year by the reason of the association of men and women and because of transgressions Because in the days of those feasts men and women assembled together to hear Sermons and cast their Eyes upon one another And some say that for this cause they were wont to fast after Passover and Pentecost From whence it may readily be gathered that men and women should not so promiscuously and confusedly meet and sit together nor that they should so look upon one another as in the Courts of the Temple and at Jerusalem when such innumerable multitudes flocked to the Feasts but that women should sit by themselves divided from the men where they might hear and see what is done in the Synagogue yet they themselves remain out of sight Which custom Baronius proves at large and not amiss that those first Churches of the Christians retained When the women therefore did thus meet apart it is no wonder if they took off the vails from their faces when they were now out of the sight of men and the cause of their vailing being removed which indeed was that they might not be seen by men The Apostle therefore does not at all chide this making bare the face absolutely considered but there lies something else within For III. This warning of the Apostle respects not only publick religious meetings but belongs to those things which were done by men and women in their houses and inner chambers for there also they used these rites when they prayed and handled holy things privately as well as in the publick assemblies r r r r r r Hieros Avâ—â—ah Zâ—râ—h fol. 4â— 1. Rabban Gamaliel journying and being asked by one that met him concerning a certain vow he light off his horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vailed himself and sat down and loosed the vow So R. Judah Bar Allai on the Sabbath Eve when he composed himself in his house to meet and receive the Sabbath they brought him warm water and he washed his face and hands and feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vailing himself with his linnin cloth of divers colours he sat down and was like the Angel of the Lord of Hosts So in the example of Nicodemus lately produced He went into his School alone privately and vailed himself and prayed So did men privately and women also on the contrary baring their faces privately A reason is given of the former namely that the men were vailed for reverence towards God and as being ashamed before God but why the women were not vailed also the reason is more obscure A more general may easily be rendred viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a woman was loosed or free from the precept that is from very many rites to which men were subject as from the carrying of Fringes and Phylacteries from these or the other forms and occasions of prayers and from very many Ceremonies and Laws to which men were bound s s s s s s In Menachoth fol. 43. 2. R. Meir saith Every man is bound to these three benedictions every day Blessed be God that he hath not made me a Heathen that he hath not made me a woman that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupid or unlearned But Rabb Acha bar Jacob when he heard his Son saying Blessed be God that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned stuck at it and upon this reason as the Gloss interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because a Heathen and a woman are not capable of the precept but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude or unlearned man is capable Deservedly therefore God is blessed that God made him not a Heathen or a woman By this Canon that a woman was loosed from the precept they were exempted from covering the face during Religious Worship when that precept respected men and not women But if you require a more particular reason of this exemption what reason will you find for it It is almost an even lay whether the Canonists exempted women from vailing because they valued them much or because they valued them little In some things they place women below the dignity and without the necessity of observing those or the other rites and whether in this thing they were of the same opinion or that on the contrary they attributed more to the beauty of the faces of women than of men is a just question But whether the thing bend this way or the other the correction and warning of the Apostle doth excellently sute to this or to that as it will appear in what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dishonoureth her head Dishonoureth her head What head That which she carries upon her shoulders Or that to which she is subjected As the man to Christ the woman to the man That the Apostle is to be understood especially of the later appears from the verse before and indeed from the whole context For to what end are those words produced vers 3. I would have you know that the head of the woman is the man c. unless that they be applyed and make to the Apostles business im the verses following Nor
therefore very much deceived who think that Absalom let his hair grow out of pride when he did so indeed by reason of a vow at least a feigned vow of Nazarite-ship The Jerusalem Talmudists say very truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Nazir fol. 51. 2. Absalom say they was a perpetual Nazarite Very truly I say in this that they assert he was a Nazarite but of the perpetuity of his vow we will not here dispute See 2 Sam. XV. 7 8. There is in Tacitus a wicked Votary not unlike him Civilis by name of whom thus he speaks e e e e e e Hist. lib. 4. cap. 14. Civilis barbaro Voto post coepta adversus Romanos arma propexum rutilatumque crinem c. Civilis by a barbarous vow after armes taken up against the Romans laid down his long red hair the slaughter of the Legions being at last executed The Jews if they were not bound by the vow of a Nazarite cut their hair very often and however they did it at other times certainly always before a Feast and that in honour of the Feast that was approaching Whence a greater suspicion may here arise that these Corinthians by their long hair professed themselves Nazarites These f f f f f f Moed Katâ—n cap. 3. hal 1. cut their hair in the feast it self He that comes from a Heathen place and he that comes out of prison and the excommunicate person who is loosed from his excommunication The sense of the Tradition is this Those who were detained by some necessity before the Feast that they could not cut their hair might cut it in the Feast it self But if no such necessity hindred they cut their hair before the Feast and commonly on the very Eves of the Feast g g g g g g Piske Tosaph at Moed Katon Art 78. When any man cuts not his hair on the Eves of the Festival day but three days before it appears that he cut not his hair in honour of the Feast We cannot here omit this story h h h h h h Hieros Avodah Zarab fol. 41. 1. A certain Travailer who was a Barbar and an Astrologer saw by his Astrology that the Jews would shed his blood which was to be understood of his Proselytism namely when they circumcised him when a certain Jew therefore came to him to have his hair cut he cut his throat And how many throats did he cut R. Lazar ben Jose saith Eighty R. Jose ben R. Bon saith Three hundred VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her hair is given her for a Covering THE daughter of Nicodemus being reduced to miserable poverty going to Rabban Jochanan to speak to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Chetubb fol. 66. 2. vailed her self with her hair and stood before him The poor woman had no other vail therefore she used that which was given her by nature and she used it shall I say as a sign Or as an Instrument and mark of modesty and shamefacedness VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one taketh before other his own supper I. I Wonder the Agapae The love Feasts of which S. Jude speaks vers 12. should among Interpreters receive their exposition hence In those Feasts saith Beza which they call Agapae that they used to take the holy Supper of the Lord appears from 1 Cor. XI Of which thing discourse is had in Tertullians Apologetick Chap. XXXIX and in other writings of the Ancients So he also speaks at Act. II. 42. And upon this place The Apostle saith he passeth to another Head of this Discourse namely the administration of the Lords Supper to which the Love-feasts were joyned c. And upon the following verse The Love-feasts although they had been used a long while in the Church and commendably too the Apostles themselves being the Authors of them yet the Apostle judgeth them to be taken away because of their abuse So also Baronius The use of a most commendable thing persevered as yet in the Church that what Christ had done at his last Supper and had admonished his Disciples to do in remembrance of him that Christians meeting in the Church should sup together and withal should receive the most holy Eucharist Which nevertheless when the Corinthians fulfilled not as they ought Paul doth deservedly reprove He that should deny such charitable Feasts to have been used in the Church together with the Eucharist certainly would contradict all antiquity but whether those Feasts were these Agapae of which the Apostle Jude speaks whether those Feasts had Christ or his Apostles for their Authors and whether these Corinthian Feasts were such if any doubt he doth it not without cause nor doth he without probability believe the contrary Of these Corinthian Feasts here what Sedulius saith Among the Corinthians saith he heretofore as some assert prevailed an ill custom to dishonour the Churches every where by Feasts which they eat before the Lords Oblation Which Supper they began a nights and when the rich came drunk to the Eâ—charist the poor were vexed with hunger But that custom as they report came from the Gentile Superstition as yet among them Mark that I should say From the Jewish Superstition The very same is in Primasius II. If I may with the good leave of Antiquity speak freely that which I think concerning the Agapâ— of which the Apostle Jude speaks take it in a few words Those Agapae we suppose were when strangers were hospitably entertained in each Church and that at the cost of the Church And we are of opinion that this laudable custom was derived from the Synagogues of the Jews l l l l l l Gloss in Bavâ— Bathra f. 3. 2. In the Synagogues they neither eat nor drink c. But there was a place near the Synagogue in which Travellers were wont to sleep and eat Hence that in Pesachin m m m m m m Fol. 101. 1. where it is asked why they consecrate the day which was usual over a cup of wine in the Synagogue And it is answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Travellers also may do their duty who eat and drink and feast in the Synagogue Here the Glosser enquires whether it were lawful to eat and drink in the Synagogues when it is forbid by an open Canon n n n n n n Megil fol. 28. 1. And at length among other things he answereth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chambers which joyned to the Synagogue are called Synagogues also and from thence travellers heard the Consecration There was therefore a certain Hospital either near or joyning to the Synagogue wherein travellers and pilgrims were received and entertained at the common cost of the Synagogue Compare Act. XVIII 7. But now that a custom of so great charity was translated into the Christian Church there are many things which perswade as also that
another prayed or preached in the Hebrew Language according to the custom used in the Synagogues Which thing indeed the Apostle allowed so there were an Interpreter as was done in the Synagogues because that Language full of misteries being rendred by a fit Interpreter might very much conduce to the Edification of the Church I suspect also that they Judaized in the confused mixture of their voices which seems to be done by them because the Apostle admonisheth them to speak by turns ver 27. and not together Now from whence they might fetch that confusedness judge from these passages d d d d d d Megil fol. 21. 2. The Rabbins deliver In the Law one reads and one interpreters And let not one read and two interpret But in the Prophets one reads and two interpret But let not two read and two interpret And in the Hallel and in the book of Esther ten may read and ten interpret The Gloss is thus Let not one read in the Law and two interpret Much less let two read And the reason is because two voices together are not heard But in the Prophets let one read and two interpret Because the interpretation was for the sake of women and the common people who understood not the holy Language An it was necessary they should hear the interpretation of the Law that they might understand the precepts But of the interpretation of the Prophets they were not so accurate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that prophesieth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To prophesie comprehends three things Singing Psalms Doctrin and Revelation as vers 26. I. To Prophesy is taken for singing Psalms or celebrating the praises of God 1 Sam. X. 5. A Choir of Prophets shall meet thee with a drum a pipe and a harp and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall prophesy Where the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall sing or praise And Chap. XIX 24 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he went forward singing And he put off his royal garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sung From this signification of the word prophesying you may understand in what sense a woman is said to prophesy Chap. XI 5. that is To sing Psalms For what is there said by the Apostle A man praying or prophesying and a woman praying or prophesying is explained in this Chapter when it is said I will pray and I will sing II. To prophesie is to preach or to have a doctrin as vers 26. Hence the Chaldee almost always renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prophet by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe or Learned or one that teacheth When it is very ordinarily said of those that were endued with extraordinary gifts That they spake with Tongues and Prophesied Act. X. 46. it is said that they spake with Tongues and magnified God For they prophesied is said they magnified God And that these two ways either by praysing God or by preaching and declaring the wonderful things of God Act. XI 11. III. To Prophesy is to foretel and teach something from divine revelation which is expressed vers 26. by Hath a revelation In those times there were some who being inspired with a Spirit of Revelation either foretold things to come as Agabus did a famine Act. XI 28. and Pauls bonds Act. XXI 10. or revealed the mind of God to the Church concerning the doing or the not doing this or that thing as Act. XIII 2. By the Prophets of Antioch they separate Paul and Barnabas c. VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would that ye all spake with Tongues THE words do not so much speak wishing as directing as though he had said I restrain you not to prophesying alone however I speak those things which are vers 1 2 3. But I will exhort that ye spake with Tongues when it is convenient but rather that ye prophesy He had said Tongue in the singular number vers 2 4. because he spake of a single man now he saith Tongues in the plural number in the very same sense but that he speaks of many speaking Would the Apostle therefore have this or doth he perswade it or doth he wish it if so be it be a wish I would have you all speak in the Church in the Punic Egyptian Ethiopic Scythian and other unknown tongues Think seriously to what end this could be But if you understand it of the Hebrew the end is plain VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it then THE Apostle renders in Greek the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most common in the Schools e e e e e e Bab. Chetubb fol. 39 1. Rabba asked Abai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man goes in to the woman when she is espoused what then Or what is to be resolved in that case Again f f f f f f Ibid. f. 61. 1. The wife saith I will suckle the Infant but the husband saith thou shalt not suckle him The women hearken But the husband saith that she should suckle it the wife saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be done g g g g g g Bava Mezia fol. 24. 2. One goes in the street and finds a purse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is to be done with it behold it becomes his But an Israelite comes and gives some signs of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is then to be resolved on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Jevamoth fol. 25. 1. Let our Master teach us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest that hath a blemish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it that he lift up his hands to bless the people that is What is to be resolved concerning him whether he should lift up his hands or no And the determination of the Question follows every where To the same sense the Apostle in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What therefore is to be done in this case about the use of an unknown tongue he determines I will pray with the Spirit and I will pray with the understanding So vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is it brethren that is What is to be done in this case when every one hath a Psalm hath a doctrin c. He determines Let all things be done to edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will pray with the Spirit c. That is in the demonstration of the gifts of the Spirit and I will pray with the understanding that is That I be understood by others VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that occupieth the room of the unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidjot a word very usual among the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Mezia fol. 104. 1. R. Meir explained or determined in the private tongue So also R. Judah And Hillel the old And R. Jochanan ben Korchah c. The Gloss is Private men were wont to write