Part 3

There are divers names given unto the Expositors of the Law; and although the Particular year or time when each name began, be not clearly evidenced by Monuments of _Antiquity_, yet in general we may conceive three distinct periods of time; in which the names altered. First from _Adam_ until _Moses_; Secondly, from _Moses_, till the peoples return from _Babylon_. Thirdly, from their _return_, until the dayes of _Christ_, and after. In the first period, as _Adam_ was _Prophet_ and _Priest_ in his family, so afterward every _first-born_ supplyed these two offices together with the _princely_ office in their several families. That they ruled their families as _Kings_ and instructed them as _Prophets_, is clear to any acquainted with Scripture; the greatest doubt is, what sufficient proof there is for their _Priest-hood_, _Adams Priest-hood_, is gathered hence,[58] because that _Gen 4. 3._ and _4._ _Abel_ and _Cain_ are said to have brought their sacrifices: to have brought them, namely, unto _Adam_, who offered them unto God in their name. The _Priest-hood_ of the _first-born_ is gatherable hence, because the _Levites_ were appointed to the service of the Altar, instead of the first-born, and as the λύτρον or price of _redemption_, _Num. 3. 41._ In the second period, though a _private Catechetical exposition_ of the Law belonged to the _Masters of Families_, yet the _publick Ministerial exposition_ thereof was appropriated to _Priests_ and _Prophets_. In the third period, when Prophecy ceased, then the office of expounding Scripture was more common, and instead of _Prophets_ came in a multitude of other Expositors; In general we may call them _teachers of Israel_, _Joh. 3. 10._ We may distinguish them into three several sorts. 1. _Wisemen._ 2. _Scribes._ 3. _Disputers._ The _Apostle_ compriseth them all, _1 Cor. 1. 20._ Where is the _Wise_? Where is the _Scribe_? Where is the _Disputer_? Unto any of these, or whatsoever other _Doctor_ eminently gifted above others, the title _Rabbi_ was prefixed. First, of their _Prophets_. Secondly, their _Wisemen_. Thirdly, their _Scribes_. Fourthly, their _Disputers_. Fifthly, their _Rabbies_.

[58] _Bertram. Polit. Jud. c. 2. p. 17._

To _prophesie_, or to be a Prophet, hath divers acceptions in Scripture. First, it is taken for the _books_ and writings _of the Prophets_. They have _Moses_ and the _Prophets_, _Luk. 16. 29._ Secondly, for the whole Word of _God_: no Prophesie in the Scripture is of any private motion, _2 Pet. 1. 20._ Thirdly, those unto whom God vouchsafed familiarly to reveal himself, they are called _Prophets_: _Abraham_ was a _Prophet_, _Gen. 20. 7._ and _Miriam_ a _Prophetess_, _Exod. 50. 20._ Fourthly, ordinary Interpreters of the Word are called _Prophets_. He that receiveth a _Prophet_ in the name of a _Prophet_, _Mat. 10. 14._ Lastly, it is taken for those, who are enabled by Divine Revelation, to lay open hidden secrets, transcending all possibility of humane search. Hence it is that _Prophets_ in old time were called _Seers_, _1 Sam. 9. 9._ And their _Prophecy_ was termed a _vision_, _Esay. 1. 1._ because _God_ extroardinarily enlightned their minds with the knowledge of these secrets.

There are three observable names applied to _prophecy_ in _Scripture_. 1. _Verbum Domini_: 2. _Visio_: 3. _Onus_, _The Word of the Lord_: _Vision_: _A Burthen_. The first importeth the _Lord speaking_, or revealing his secrets; the second implyeth the _Prophets attending_, or beholding them; the third being applyed onely to _Judgements_, signifieth the _burthensomness_ of them on that people against whom they came forth.

For the propagation of Learning, _Colledges_ and _Schools_ were in divers places erected for the _Prophets_; their _Scholars_ were termed[59] _Filii prophetarum_, _children of the Prophets_, _2 Kin. 6. 1._ unto which phrase there is allusion, _Matt. 11. 19._ _Wisdom is justified of her children_: by reason of this Relation the _Prophet_ sometimes is called a _Father_; _Elisha_ cryed out, My _Father_, my _Father_, _2 King. 2. 12._ The _Targum_[60] expoundeth that place, _Rabbi, Rabbi_; as much as to say, my _Master_, my _Master_: And in truth the _Rabbies_ grew very ambitious of the name _Father_, which was the reason of our Saviours speech, _Matth. 23. 6._ _Call no man ~Father~ upon earth_.

[59] _Eodem sensu Græci appellant artis medica candidatos ἰατρῶν παῖδας Eras. Ep. dedicatoria Hilario præfix._

[60] _Targum. 2 Reg. 2. 12._

The _Scripture_[61] sometimes joyneth to the name of the _Prophet_, the name of his _Father_, as _Hosea the son of Beeri_, _Hos. 1. 1._ And such a one the _Hebrews_ confess to be both a _Prophet_, and the _son of a Prophet_. Sometimes it mentioneth the _Prophets_ name, but not the _Fathers_; such a one they confess to be a Prophet, but not the _son of a Prophet_: Sometimes it mentioneth with the _Prophet_, the name of the _City_ where he prophesied, and then it followeth, that he was a _Prophet of that City_. When a Prophet is mentioned without the _name of the City_, then he is thought to be a _Prophet of Jerusalem_.

[61] _Kimchi in præfat. ad Hoscham._

2. _Wisemen_: This title though in it self it be general and common to all _Doctors_, and _Teachers_ of the Law; yet for many years before our Saviours Incarnation,[62] it was either arrogated by the Pharisees, or else by the ignorant multitude appropriated unto them, for an opinion of their extraordinary _wisdom_, in teaching of Traditions, which they preferred beyond the Law. Hence the Pharisees were called[63] _Masters of the Traditions_: And hence was that councel of _R. Eleezer_ to his Scholars,[64] that they should forbid their children from the study of the _Bible_, and place them between the knees of their _wisemen_. Likewise[65] hence, when any of their _Doctors_ did read Lectures, their saying was, οἱ σοφοὶ ἡμῶν δευτεροῦσι, _Our wisemen do teach traditions_. The like ambition we shall find among the _Grecians_, all of them striving to be intituled Σοφοὶ, _Wisemen_: and hence, whensoever the chief of them had pleased the people in performance of their Orations, or any other publick business, they were honoured with a _Grand_ Σοφῶς, that is, with a loud acclamation of σοφῶς, σοφῶς, _Well done_, or _wisely done_; until _Pythagoras_, in dislike of such swelling Titles, stiled himself _Philosophus_, _a Lover of wisdom_; which kind of modesty was afterward practised by the _Hebrew Doctors_; for they in after times, to avoid the suspicion of arrogancy, refused the name of ‎‏חכמים‏‎ _Chacamim_, _Wisemen_,[66] and stiled themselves, ‎‏תלמידי חכמים‏‎ _Discipuli sapientium_, _Learners of wisdom_.

[62] _Gorionid. lib. 4. cap. 20._

[63] _Drus. de trib. sect. 86._

[64] _Buxtorf. Recens. operis Talmud, p. 155._

[65] _Hieronym. ad Algasiam. quæst. 10._

[66] _Elias Thisbit._

3. _Scribes_: This name was given to two sorts of men, some meerly _Laicks_, others _Clergy-men_. The body of the _Laick Scribes_, were those, to whom was committed the instruction of young children in their minority, especially to teach them to write; we may English them Scriveners. This office was appropriated to the Tribe of _Simeon_. In this sense we read not of _Scribes_ in the Scripture, although the ground of their first institution hath been taken thence, namely, from those words which _Jacob_ used unto _Simeon_ and _Levi_; I will divide them in _Jacob_, and scatter them in _Israel_, _Gen. 49. 7._ So that as _Levi_ had no portion, but lived dispersed among the other Tribes, by the benefit of the Altar.[67] In like manner _Simeon_ had no portion in the judgement of the _Hebrews_, but lived scattered among the other tribes, getting their maintenance by teaching and schooling little children: Whether this office of teaching children was appropriated to them, I leave to the inquiry of others; certain I am that the _Simeonites_ had their own inheritance by lot, _Josh. 19. 1._ And the prophecy concerning their being scattered is thought to have been accomplished in this, that the inheritance of the _Simeonites_, was taken out of the portion of the children of _Judah_, _Josh. 19. 9._ Furthermore it is certain, that if not all Scriveners, yet those publick Notaries, who were imployed in drawing Deeds, and writing Contracts (be they of what Tribe they will) they were called by the name of _Scribes_. Unto this there is allusion, _Psal. 45. 1._ My tongue is as the _pen_ of a swift _Writer_, or _ready Scribe_. Out of the body of these I conceive certain choice men to have been elected for publick imployments; some to attend the King, as his Secretaries, termed, γραμματεῖς βασιλέως, the Kings Scribes, _2 Kin. 12. 10._ Such were _Sheia_, _2 Sam. 20. 25._ And _Shaphan_, _2 Kin. 22. 3._ Others to attend the publick Courts and Consistories: they much resembled our _Clarks of Assizes_, these were termed, γραμματεῖς λαοῦ the _Scribes of the people_, _Mat. 2. 4._ _It._ _1. Mac. 5. 42._

[67] _Solom. Jarchi. Gen. 49. Vide Ambros. Tom. 4. cap. 2. & Targum Hierosol._

The second sort of _Scribes_ belonged to the _Clergy_; they were Expositors of the Law, and thence are they called γραμματεῖς τοῦ νόμου, νομικοὶ, & νομοδιδὰσκαλοι, _Scribes of the Law_, _Esra. 7. 9._ _Expounders of the Law_, _Luk. 7. 30._ and _Doctors of the Law_, _Luk. 5. 17._ Their Office was to write, read, and expound the Law of _Moses_ to the people. The name was a name of _Office_, not of _Sect_. Of this sort was _Esdras_, _Esra 7. 6._ who though he were a _Levite_, yet[68] others there were of the Tribe of _Judah_, and, as it is thought, they might indifferently be of any Tribe. The name was of the like esteem among the _Hebrews_ as the _Magi_ were among the _Chaldeans_; the _Quindecemviri_ among the _Romans_, for expounding _Sybilla’s Oracles_: Or the _Canonists_ in the _Church of Rome_. The word ‎‏סופרים‏‎ _Sopherim_, translated _Scribes_ signifieth _Numberers_, or _Computers_, and is applyed to the _Masorites_, because they spent their time in reckoning, and numbring, not onely the verses, but the words also, and letters of each Book throughout the _Bible_; which, as it is an argument of their industry,[69] so likewise of _Gods_ providence, in the preservation of his truth inviolable. As the _Wise men_ in their Preaching pressed Traditions; so the _Scribes_ clave to the written word, whence they were termed[70] _Text-men_, or _Masters of the Text_. And to this purpose it is worth our observing, that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour, _Mat. 9._ The Scribes accused him of blasphemy, _v. 3._ The Pharisees of eating with Publicans and sinners, _v. 11._ The Scribes accusation was a breach of the Law; the Pharisees a breach of Traditions.

[68] _Drus. de tribus sectis, l. 2. c. 12. ex Chald. Paraphast._

[69] _Augustin. in Psal. 40._

[70] _Drusius de trib. sectis l. 20. cap. 13._

3. The _Disputer_.[71] He insisted upon _Allegories_, and searched out mystical interpretations of the Text. Hence himself was termed _Durschan_, and his exposition, or Homily, _Midrasch_; and their School, _Beth Hammidrasch_: They were counted the profoundest Interpreters, whence that of the _Psalmist_, _Psal. 84. 7._ _They go from strength to strength_, is interpreted,[72] _from their Temple to their Beth-Hammidrasch_, from an inferiour to an higher School. Hereby we see the difference between those three sorts of Predicants mentioned by Saint _Paul_. The _Wise men_ were teachers of _Traditions_, the _Scribes_ teachers of the _Text_ according to the literal interpretation, and the _Disputers_ teachers of _Allegories_ and _Mysteries_; which fabulous expositions, because they breed questions and disputations ζητήσεις παρέχουσι, _1 Tim. 4._ Hence is it, that such an expositor is termed συζητητὴς, A _Disputer_. These three sorts of Preachers, which S. _Paul_ termeth, the _Wiseman_, the _Scribe_ and the _Disputer_, _1 Cor. 1. 20._ are by the _Hebrews_ named ‎‏חכם‏‎ _Ghacham_, ‎‏סופר‏‎ _Sopher_, ‎‏דרשן‏‎ _Darschan_.

[71] _Vide Thisbit. in ‎‏דרש‏‎_

[72] _Targum, Ps. 84. 7._

CHAP. VII.

_Of their Title Rabbi._

About the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these of _Rab_, _Ribbi_, _Rabbi_, and _Rabban_, were in especial use: they all are derived from ‎‏רבב‏‎ _Rabab_, signifying, _multiplicatus fuit_, and they sound as much as πολυμαθέστατος, that is, a _Master_, or _Doctor_ eminently gifted with variety of Knowledge. Concerning these titles, they write thus,[73] that _Rabbi_ is a more excellent title than _Rab_, and _Rabban_ more excellent then _Rabbi_; and the simple name without any title, as _Haggai_, _Zachary_, _Malachy_, was more excellent than _Rabban_. About this time they used a set form of Discipline in their Schools. The Scholar was termed ‎‏תלמיד‏‎, _Talmid_, a _Disciple_, in respect of his Learning; ‎‏קטן‏‎ _Katan_, a _Junior_, in respect of his minority; ‎‏בחור‏‎ _Bachur_, that is, one _chosen_, or _elected_ in respect of his _election_, or _cooptation_, into the number of Disciples; After he had proved a good Proficient, and was thought worthy of some degree, then was he by imposition of hands made a _Graduate_ ‎‏חבר‏‎ _Chaber_, a _Companion_ to a _Rabbi_. This imposition of hands, they termed ‎‏סמכה‏‎, _vel_ ‎‏סמיכות‏‎, _Semicah_, or _Semicuth_, which Ceremony they observed in imitation of _Moses_ towards _Joshua_. The Lord said unto _Moses_, Take thou _Joshua_ the son of _Nun_, in whom is the Spirit, and _put thine hand upon him_, _Numb. 27. 18._ At which time he that imposed hands on him, used this form of words,[74] _I associate thee, and be thou associated_. After this when he was worthy to teach others, then was he called _Rabbi_, and whereas in his minority, his own name being suppressed, he was called onely by his _Fathers name_, _the son of N._ When he was made _Graduate_ by _imposition of hands_, then was he called by his _own name_, _N. the son of N._ And afterward when he was thought worthy to teach, then was the Title _Rabbi_ prefixed, after this manner; _Rabbi N. the son of N._ For example, _Maimonides_; at first was termed onely _Ben Maimon_, the son of _Maimon_; after his degree, then was he called by his own name, added to his fathers, _Moses Ben Maimon_, _Moses the son of Maimon_: at last being licenced to teach, then was he called ‎‏רמבם‏‎ _Rambam_, which abbreviature consisting of Capital Letters, signifeth, _Rabbi Moses Ben Maimon_, _Rabbi Moses the son of Maimon_. So _Rabbi Levi_, the son of _Gersom_, in his minority was called _the son of Gersom_, afterward _Levi the son of Gersom_ at last, ‎‏רלבג‏‎ _Ralbag_, _Rabbi Levi the son of Gersom_. This distinction of _Scholars_, _Companions_, & _Rabbies_, appeareth by that speech of an ancient _Rabbi_, saying,[75] _I learned much of my Rabbies, or Masters, more of my companions, most of all of my Scholars_. That every _Rabbi_ had Disciples, and that his own Disciples, and other well-wishers stiled him by the name of _Rabbi_, in the dayes of our Saviour, needeth no proof. _Judas_ came to _Christ_ and said, _God save thee Rabbi_, _Mat. 26. 49._ In like manner _Johns Disciples_ came and saluted _John_ by the name of _Rabbi_, _John 3. 26._ and _Christ_ by the name of _Rabbi_, _John 1. 38._ But whether there was such a formal imposition of hands then in use, I much doubt. The manner of their meetings, when Disputations were had in their Synagogues, or other Schools, was thus.[76] The chief _Rabbies_ sate in reserved Chairs; these are those chief seats of the Synagogues, which the Scribes and Pharises so affected, _Mat. 23. 6._ Their _Companions_ sate upon Benches or lower Forms; their Scholars on the ground at the feet of their Teachers. Saint _Paul_ was brought up at the feet of _Gamaliel_, _Act. 22. 2._ And _Mary_ sate at _Jesus feet_, and heard his word, _Luk. 10. 39._ The positure of their body differed according to their degrees. The _Rabbi_ is described[77] to be ‎‏יושב‏‎ _Joscheb_, one that _sitteth_: the _Companion_, ‎‏מוטת‏‎ _Muteth_, the word signifieth a kind of leaning upon a bed or bench, ones head lying in the others bosome, in manner of the ancient sitting at table; and it was a deportment of the body, inferiour to that of _sitting_: The Scholar was termed[78] ‎‏מתאבק‏‎ _Mithabek_, one that doth lie along in the dust, and this was a token of the Scholars humility, thus humbling and subjecting himself even to the feet of his Masters: This same custom it is thought,[79] Saint _Paul_ laboured to bring into the Christian Church, _1 Cor. 14._ Their Scholars were not all of equal capacity, whence they said,[80] some had _conditionem spongiæ_, others _clepsydræ_, others _sacci fæcinacei_, and others _cribri_. Some resembled the _Sponge_, and suck’d in all that they heard without judgment; others the _Hour-Glass_, they took in at one ear, and let out at the other; others the _Winesack_, through which Wine is so drained from the dregs, that only the dregs remain behind: Lastly, others the _Rying-sieve_, which in winnowing lets out the courser seed, and keepeth in the corn.

[73] _Aruch in voce ‎‏אביי‏‎_

[74] _‎‏אני סומך אותך תהיה סמוך‏‎ Id est Scaligero interprete: Ego tibi impono manum & manus tibi imposita esto. Trihær. c. 5. p. 264. vide etiam Cunæum de Rep. Heb. cap. 12._

[75] _Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth._

[76] _Philo Jud. Quod omnis probus, p. 679._

[77] _Scaliger in Trihæres. cap. 5. Ex. c. 1. Beracoth._

[78] _Pirke Aboth. cap. 4._

[79] _Ambros. 1 Cor. 14._

[80] _Pirke Aboth. cap. 5._

CHAP. VIII.

_Of their Nazarites and Rechabites._

There are two sorts of _Votaries_ mentioned in the Old _Testament_; _Rechabites_, _Jerem. 35._ and _Nazarites_, _Numb. 6._ I find scarce any thing warrantable concerning these two, more than what the Scripture delivereth in the fore-quoted places: therefore concerning the matter of their Vows, I refer the Reader to the aforesaid Texts of Scripture; here only we will note the distinction of _Nazarites_. The first are these _Votaries_, termed so from ‎‏נזר‏‎ _Nazar_, to separate, because they separated themselves from three things; _First_, from Wine, and all things proceeding from the Vine. _Secondly_, from the Razor, because they suffered no Razor to come upon their head, but let their hair grow all the dayes of their separation. _Thirdly_, from pollution by the dead: this separation again was twofold, either for a set number of days, or for a mans whole life; that they termed _Naziræatum dierum_, this, _Naziræatum seculi_: of that sort was _Paul_, and those four with him, _Acts 21. 24._ Of this sort was _Sampson_ _Judges 13._ and _John Baptist_. The just number of days, how long the former of these two separated themselves, is not expressed in _Scripture_, but the _Hebrew Doctors_[81] determine them to be thirty, because it is said, _Num. 6. 5._ _Domino sanctus_, ‎‏יהיה‏‎ _erit_; which word (say they) containing thirty, expresseth the just number of days to be observed in this voluntary separation. The second sort of _Nazarites_, were so termed from ‎‏נצר‏‎ _Natsar_, from whence cometh _Natsareth_, or _Nazareth_, the name of a certain Village in _Galilee_; where Christ was conceived and brought up: Hence our Saviour himself was called a _Nazarene_, or _Nazarite_, _Mat. 2. 23._ and those that embraced his Doctrine, _Nazarites_, _Acts 24. 5._ Afterward certain _Hereticks_ sprung up, who as the _Samaritanes_ joyned _Jewish ceremonies_ with _Heathenish_ Rites: so[82] they joyned together _Christ_ and _Moses_, the _Law_ and the _Gospel_; _Baptism_ and _Circumcision_: of the beginning of these we shall read, _Acts 15. 2._ Then came down certain from _Judæa_, and the brethren, saying, _Except ye be circumcised after the manner of Moses, ye cannot be saved_. These Hereticks were called _Nazarites_, either of malice by the _Jewes_, to bring the greater disgrace upon _Christian_ religion; or else because at first they were true, though weak _Nazarites_, that is, _Christians_ mis-led by _Peters Judaizing_ at _Antioch_, _Gal. 2. 11._ And hence it is[83] that the _Church_ at _Antioch_, in detestation of this new-bred heresie, fastened upon them by the name of _Nazarites_, forsook that name, and called themselves _Christians_, _Acts 11. 26._ _Symmachus_, that famous Interpreter of the _Old Testament_, was a strong Defender of this heresie, and[84] from him in after times they were named _Symmachiani_. The _Jews_ had them in as great hatred as the _Samaritanes_; whereupon[85] three times every day, at _morning_, _noon-tide_, and _evening_, they closed their Prayers with a solemn execration, _Maledic Domine Nazaræis_. Lastly, another sort of _Nazarites_ there were, so termed from ‎‏נזר‏‎ _Nazar_, signifying to _abolish_ or _cut off_;[86] because they did _abolish_ and _cut off_ the five books of _Moses_, rejecting them as not _Canonical_.

[81] _Sheindler, in Pentaglot._

[82] _Hieronym. Isai. 8. Idem refert Epiphanius. l. 1. Tom. 2. hær. 29._

[83] _Francisc. Jun. paral. lib. 1. 8._

[84] _August. l. 19. contra Faustum Manichæum. c. 4._

[85] _Epiphan. l. 1. Tom. 2. hæres. 29._

[86] _Epiphan. l. 1. Tom. 1. hæres. 18._

CHAP. IX.

_Of the Assideans._

It is much controverted, whether the _Assideans_ were _Pharisees_ or _Essenes_, or what they were. Were I worthy to deliver my opinion, or, as the _Hebrews_ Proverb is, To thrust in my head among the heads of those wise men; I conceive of the _Assideans_ thus: Before their captivity in _Babylon_, we shall find the word ‎‏חסידים‏‎ _Chasidim_, (translated _Assidæi_, _Assideans_) to signifie the same as, ‎‏צדיקים‏‎ _Tsaddikim_, _Just_, or _good men_: both were used promiscuously, the one for the other, and both stood in opposition to the ‎‏רשעים‏‎ _Reschagnim_, that is, _ungodly_ or _wicked men_. At this time the whole body of the _Jews_ were distinguished into two sorts, _Chasidim_, and _Reschagnim_, _good_, and _bad_.

After their captivity, the _Chasidim_ began to be distinguished from the _Tsadikim_.[87] The _Tsadikim_ gave themselves to the study of the Scripture. The _Chasidim_ studied how to _add unto the Scripture_.[88] Secondly, The _Tsadikim_ would conform to whatsoever the Law required. The _Chasidim_ would be _holy above the Law_. Thus to the repairing of the Temple, the maintenance of sacrifices, the relief of the poor, _&c._ they would voluntarily add over and above, to that which the Law required of them. Whence it is noted, that those were _Chasidim_ who would say, _What is mine, is thine; and what is thine, is thy own_: those _Reschagnim_, which would say, _What is thine is mine; and what is mine, is my own_. And it is probable, that the middle sort mentioned in the same place, who would say, _what is mine, is mine; what is thine, is thine own_, were the very _Tsadikim_.

[87] _D. Kimchi. Psal. 103. 17._

[88] _Pirke Aboth. c. 5._

At this time the body of the _Jews_ were distinguished into three sorts, in respect of holiness. First, _Reschagnim_, ἀσεβεῖς, _Wicked_ and _ungodly men_. Secondly, _Tsadikim_, δίκαιοι, _Just_ and _righteous men_. Thirdly, _Chasidim_, who are sometimes translated ὅσιοι, _Holy men_, and that for the most part:[89] but sometimes also ἀγαθοὶ, _Goodmen_: These of all others were best reputed, and beloved of the people. The Apostle shewing the great love of Christ, dying for us, amplifieth it by allusion unto this distinction of the people: Christ died for the _ungodly_. Scarcely for a _righteous man_ will one die, yet peradventure for a _good man_ some would even dare to die, _Rom. 5. 6, 7._ The gradation standeth thus; Some peradventure would die, for one of the _Chasidim_, a _good man_: scarcely any, for one of _Tsadikim_, a _just_, or _righteous man_; for the _Reschagnim_, or _ungodly_, none would die: Yet Christ dyed for us _ungodly_, being sinners, and his enemies.