с darkness was in time before the light"; accordingly they still begin their sabbath on Friday evening; the reason is, because they use the lunar year; and the new moon cannot be discerned but at that time. Now as other people, so the Jews were wont to express one whole thing by a part of it, by a figure frequently in use; and therefore any part of the natural day (consisting of one night and day) may express the whole. This explains the account given of the time of our Saviour's resurrection, that he was three days and three nights in the heart of the earth: now he was buried on Friday, and arose on Sunday morning, and so being in the grave one part of the first natural day, or evening and morning, which began on Thursday night, and ended with Friday evening, that is here meant for one night and day; the second is Friday night and Saturday; the third is Saturday night and Sunday; on the morning whereof he arose. By the same way of including the first and last day, we may reconcile Christ's bringing the three disciples up to the mount after six days, with his doing it about eight days after. For Matthew computed only the six days between the discourse of Christ, and his ascent up to the mount; whereas Luke included both that day of Christ's discourse and his ascension; and so they were in all about eight days. Lastly, We read of twofold weeks among the Jews; the one was ordinary, consisting of seven days; the other extraordinary, or prophetical, consisting of seven years; so Daniel's seventy weeks are seventy times seven years. Ninthly, The Jews were wont to express them c Leo Modena, part iii. c. 1. and Mr. d Matt. xii. 40. e Matt. xvii. 1. h Dan. ix. 24. b Ainsworth in loc. Ockley's notes thereon. f Luke ix. 28. 8 Chap. xvi. at the end. i See also Lev. xxv. 8. elves by signs and actions, as well as words, (as hath been observed at the end of the first general rule for interpreting the holy Scriptures',) and particularly when their minds were disturbed, they were wont to express it by tearing some part of their garments; which action, though it may seem strange to us, was yet as usual among them as any other particular custom is among us; and so it was with some other of the eastern people, particularly the Persians. Thus when Jacob apprehended his son Joseph to be torn in pieces, he rent his clothes1; and therefore we find the highpriest to rend his clothes, when he thought Christ had blasphemed, in affirming himself to be the Son of God, and that he should come hereafter in the clouds of heavenTM. Tenthly, It was customary" with the Jews to be called by a Jewish name among their own countrymen, and by another among the Gentiles. Hence we find Thomas called Didymus, and Tabitha called Dorcas, and Saul had the Roman name of Paul. Eleventhly, The eastern people (of whom the Jews were a part) were accustomed to carry presents to the king, or any person of honour and authority, at the same time that they visited him, or requested a favour; that being esteemed an expression of respect, and accounted due on such occasions. Thus Jacob instructs his sons to carry a present to Joseph, when they went to buy food of him in Egypt. Hence it was that the magi, or wise men from the east, brought their presents of Gen. xxxvii. n Lightf. Numb. xxvii. k Grot. in Matt. xxvi. 65. the Appendix, numb. 6. 1 1 gold, frankincense, and myrrh, when they visited Christ the Messiah, or King of the Jews. Twelfthly, The disciples or scholars among the Jews were wont to sit at the feet of their teacherst, while they were instructed in the laws and exercise of their religion; and it was a common saying among them, that a diligent scholar or hearer must be strewed with the dust of his master's feet. Hence we find the man, out of whom Christ had cast the devils, which had possessed him, being now in his right mind, sitting at the feet of Jesus, as being attentive to his doctrine". And in this respect, Mary is said to sit at Jesus' feet, and hear his word; and Paul was brought up at the feet of Gamaliel, and taught the law. Thirteenthly, The Jews, especially the richer sort, used to hire persons to make lamentation, at the death and funerals of their friends or relations; and that not only in voice, but by musical instruments. Hence the minstrels, &c. at the death of the ruler's daughter. They also buried their dead (according to the manner used in the eastern countries to this day1) most commonly not in the earth, but in tombs or caves, and vaults, hewn out of the rocks. Abraham is said to bury Sarah his wife in the cave of Macpelah". In such a sepulchre Lazarus and Christ's bodies were laide. Fourteenthly, God, having adopted the Israelites for his peculiar people, was pleased to declare him u Luke 2 Lightf. Hor. s Matt. ii. 11. t Grot. in Luc. x. 39. Maimon. de studio legis, cap. 3. §. 7. edit. Oxon. Verba legis reperiuntur inter humiles, qui se pulvere pedum sapientum conspergunt. viii. 35. * Luke x. 39. y Acts xxii. 3. Ꮓ in Matt. ix. 23. a Matt. ix. 23. b Vide Appendix, numb. 2. Lightf. Centur. Chorograph. 100. ante Hor. in Matt. and see the Appendix, numb. 2. d Gen. xxiii. 19. • Compare Bishop Pearson on the 4th Article, and buried, p. 221. xi. 38. Matt. xxvii. 60. с John self in a more especial manner their Father. Accordingly, in our Saviour's time, the Jews were wont to call upon God as their Father in heavens. In the same manner, Christ, who used to comply with the common language of the country, taught his disciples, being Jews, to pray, Our Father, which art in heaven. The Jews were wont to magnify themselves, especially on this account, that they, of all other people, were the sons of God". But now, under the Gospel, the Christians of all nations are through Christ the children of God by adoption; and therefore St. John declares, that as many as received him, to them gave he power, or privilege, or dignity, to become the sons of God; and adds, which are born not of blood, or of the posterity of Abraham, but of God. And hence Christ hath taught us also to cherish our hopes in God, by calling on him in our prayers, as our Father; for though we are not of Abraham's seed, yet through Christ we are the adopted children of God'. Adoption is a term taken from the civil law, and. signifies a person's taking the child of another for his own, to make him his heir: this being applied unto God, is a favour vouchsafed to the members of Christ's church, to be accounted the children of God through grace, which by nature were the children of (or subject to) wrath. Here also it may be further remarked, that as the ancient church of the Jews (or the body of that people) were styled the sons or children, so also the chosen or elect of God"; Because he loved thy fathers, therefore he chose, or elected, their seed after them, that is, their whole seed, or the whole nation of the Jews". Ac s Lightf. Hor. in Matt. i John i. 12. k Verse 13. m Deut. iv. 37. n So Deut. vii. f Exod. iv. 22. Deut. xxxii. 6. vi. 9. h See Isaiah lxiii. 16. 1 Gal. iv. 4, 5. Eph. i. 5. cordingly, the word elected, or chosen, in the New Testament, often signifies not any particular persons, (as some have mistaken it,) but the whole body or church of true Christians: thus, they shall deceive the very elect, or true Christians; and, ye are a chosen, or elect, generation. r Fifteenthly, Among the many traditions of the Jews, one was concerning the vow of prohibition or interdict; as if a man having rashly vowed not to do such a thing for another, he was bound by that vow, however the laws of God command him to do it. Hence, if a son, out of rashness or covetousness, vowed, that whatever part of his substance his parent might stand in need of should be as a gift to God, that is, Corban, (which signifies a thing consecrated to God, and not to be employed in common uses,) their tradition was, that a son, having so vowed, might refuse to succour his indigent parents, lest he should become guilty of the violation of his vow. Hence our Saviour accuses them; Ye say, Whosoever shall say to his father or mother, It is a gift, by whatsoever thou mightest be profited by me, and honour not his father or his mother, he shall be free: thus ye have made the commandment of God of none effect by your tradition. Sixteenthly, It was customary over the eastern parts, and so among the Jews, for servants to wash their masters' feet after returning from abroad, to cleanse them from filth, (as it was anciently",) because in those hot countries they frequently walked with sandals, (which were soles tied on to their feet,) and sometimes with naked feet. This custom we read of in the times of Christ. And this office of • Matt. xxiv. 24. 1 Pet. ii. 9. • Mark vii. 11. XXV. 41. P 1 Pet. ii. 9. * Grot. Ham. and t Matt. xv. 5, 6. 9 See Dr. Whitby in Lightf. in Matt. xv. 5. "Gen. xviii. 4. 1 Sam. * Luke vii. 88. Lightf, Hor. in Joh. xiii. 5. |