The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. I.

VERS. I.

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In the beginning was the word.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the beginning, in the same sense with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bereshith, In the be∣ginning, in the History of the Creation, Gen. I. 1. For the Evangelist propo∣seth this to himself, viz. to shew how that by the Word by which the Creation was perfected, the Redemption was perfected also. That the second person in the Holy Trinity in the fulness of time became our Redeemer, as in the beginning of time he had been our Maker. Compare this with ver. 14.

Ver. 1.	Ver. 14.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
In the beginning was the word.	The word was made flesh.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Was with God.	Dwelt among us.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
The word was God.	Was made flesh, and we beheld, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was the word] There is no great necessity for us to make any very curi∣ous enquiry, whence our Evangelist should borrow this title, when in the History of the Creation we find it so often repeated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And God said. It is observ'd almost by all that have of late undertaken a Commentary upon this Evangelist, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word of the Lord, doth very frequently occur amongst the Targumists, which may something enlighten the matter now before us: a 1.1 And Moses brought the people out of the

Camp 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to meet the word of the Lord. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the word of the Lord accepted the face of Job b 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the word of the Lord shall laugh them to scorn c 1.3. They believed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the name of his word d 1.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And my word spared them e 1.5. To add no more, Gen. XXVI. 3. Instead of, I will be with thee, the Targum hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and my word shall be thine help. So Gen. XXXIX. 2. And the Lord was with Joseph. Targ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the word of the Lord was Joseph's helper. And so all along that kind of phrase is most familiar amongst them.

Though this must be also confest that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth sometimes signifie nothing else but I, Thou, He, and is frequently apply'd to men too. So Job VII. 8. Thine eyes are upon me. Targ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Again, Job XXVII. 3. My breath is in me. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Targ. II Chron. XVI. 3. There is a league between me and thee. Targ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chap. XXIII. 16. He made a Covenant between him, and between all the people, and between the King. Targ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I observe that in Zach. VII. 12. the Targumist renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by his spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by his word, if at least that may in strictness be so render'd, for by what hath been newly alledg'd, it seems that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be translated, the Lord by himself, or the Lord himself. I observe further, that the Greek Interpreters having mistaken the vowels of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Habbak. III. 2. have render'd it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before his face shall go a word; when it should have been, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the meaning of the Prophet there is, before his face went the Pestilence.

VERS. IV.

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In him was life.

THE Evangelist proceeds from the Creation by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word, to the re∣demption of the world by the same word. He had declar'd how this word had gi∣ven to all creatures their first being. v. 3. All things were made by him. And he now shew∣eth how he restor'd life to man when he lay dead in trespasses and sins. Adam call'd his wives name Hevah, Life, Gen. III. 20. The Greek reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Adam called his wifes name, life. He call'd her life, who had brought in death; because he had now tasted a better life in the promise of the womans seed. To which it is very probable our Evangelist had some reference in this place.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And the life was the light of men.

Life through Christ was light arising in the darkness of mans fall and sin; a light by which all believers were to walk. St. John seems in this clause to oppose the life and light exhibited in the Gospel, to that life and light which the Jews boasted of in their Law. They expected life from the works of the Law, and they knew no greater light than that of the Law, which therefore they extoll with infinite boasts and praises which they give it. Take one instance for all: a 1.6 God said, let there be light. R. Simeon saith, light is writ∣ten there five times, according to the five parts of the Law, [i. e. the Pentateuch] and God said, let there be light, according to the Book of Genesis, wherein God busying himself made the world. And there was light: according to the Book of Exodus, wherein the Israelites came out of darkness into light. And God saw the light that it was good: according to the Book of Leviticus, which is filled with rites and ceremonies. And God divided betwixt the light and the darkness; according to the Book of Numbers, which divided betwixt those that went out of Egypt, and those that enter'd into the land. And God called the light, day; according to the Book of Deuteronomy, which is replenished with manifold traditions. A Gloss this is upon light, full of darkness indeed!

VERS. V.

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And the light shineth in darkness.

THIS light of promise and life by Christ, shined in the darkness of all the cloudy types and shadows under the Law, and obscurity of the Prophets. And those dark things comprehended it not, i. e. did not so cloud and suppress it, but it would break out; nor yet so comprehended it, but that there was an absolute necessity there should a grea∣ter light appear. I do so much the rather incline to such a Paraphrase upon this place, be∣cause I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world, before his great manifestation in the flesh. First, in the pro∣mise of life, ver. 4. Next, by Types and Prophecies; and lastly by John Baptist.

VERS. IX:

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Which lighteth every man that cometh into the world.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. All the men that are in the world g 1.7. Doth not the Sun rise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon all that come into the world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All that come into the world are not able to make one fly h 1.8. In the beginning of the year 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All that come into the world present themselves before the Lord i 1.9. There are numberless examples of this kind. The sense of the place is, that Christ shining forth in the light of the Gospel, is a light that lightens all the world; the light of the Law shone only upon the Jews; but this light spreads wi∣der, even over the face of the whole earth.

VERS. XII.

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He gave them power.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He empower'd them. So Eccl. V. 19. & VI. 2. He gave them the privi∣ledg, the liberty, the dignity of being call'd and becoming the Sons of God. Israel was once the Son and the first-born, Exod. IV. 22. but now the adoption of Sons to God was open and free to all Nations whatever.

VERS. XIII.

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Which were born not of blood.

IT may be a question here, whether the Evangelist in this place opposeth regenerati∣on to natural generation, or only to those ways by which the Jews fancy'd men were made the Sons of God. Expositors treat largely of the former, let us a little consider the latter.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not of bloods. Observe the Plural number k 1.10. Our Rabbins say, that all Israel had thrown off Circumcision in Egypt—but at length they were circumcised, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the blood of the Passover was mingled with the blood of the cir∣cumcised, and God accepted every one of them, and kissed them. l 1.11 I said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 while thou wert in thy bloods live: i. e. In the twofold blood, that of the Passover, and that of the Circumcision. The Israelites were brought into Covenant by three things, by Circumcision, by Washing, and by offering of Sacrifices.—In the same manner an heathen if he would be ad∣mitted into Covenant, he must of necessity be circumcised, baptised, and offer sacrifice m 1.12. We see how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of bloods of the Passover and Circumcision, they say the Israelites were recover'd from their degeneracy; and how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the bloods of Circumci∣sion and Sacrifices (with the addition only of washing) they suppos'd the Gentiles might become the Sons of God, being by their Proselytism made Israelites, and the children of the Covenant; for they knew of no other adoption or Sonship.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the will of the flesh. In the same sense wherein the Patri∣archs and other Jews were ambitious by many wives to multiply children to themselves, as being of the seed of Israel, and children of the Covenant.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the will of man, in that sense wherein they coveted so many proselytes, to admit them into the Religion of the Jews, and so into Covenant and Sonship with God.

These were the ways by which the Jews thought any became the Sons of God, that is, by being made Israelites. But it is far otherwise in the adoption and Sonship that accrues to us by the Gospel.

VERS. XIV.

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The glory as of the only begotten.

THIS 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place imports the same thing as worthy. We saw his glory as what was worthy, or became the only begotten Son of God. He did not glister in any worldly pomp or grandeur, according to what the Jewish Nation fondly dream'd their Messiah would do; but he was deckt with the glory of holiness, grace, truth, and the power of miracles.

VERS. XVI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And grace for grace.

HE appear'd amongst us, full of grace and truth, and all we who convers'd with him, and saw his glory, of his fulness did receive grace and truth: Nay further we re∣ceiv'd grace toward the propagation of grace, i. e. the grace of Apostleship, that we might dispense and propagate the grace of the Gospel toward others; that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes the end or design of a thing very frequently, there are hardly any but must needs know.

VERS. XXI.

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Art thou that Prophet.

THAT is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. IX. 8, 19. One of the old Pro∣phets that was risen again.

I. The Masters of Traditions were wont to say, that the spirit of Prophesie departed from Israel after the death of Zachary and Malachy. So that we do not find they expected any Prophet till the days of the Messiah, nor indeed that any in that interim of time did pretend to that character.

II. They believ'd that at the coming of the Messiah the Prophets were to rise again.

a 1.13 They watchmen shall lift up the voice, with the voice together shall they sing, Isa. LII. 8.—R. Chaia bar Abba, and R. Johanan say, All the Prophets shall put forth a song with one voice.

b 1.14 All the just whom God shall raise from the dead, shall not return again into the dust. Gloss. Those whom he shall raise in the days of the Messiah.

To this Resurrection of the Saints they apply that of Micah V. 5. c 1.15 We shall raise against him seven shepherds: David in the middle, Adam, Seth, Methusalem, on his right hand: Abraham, Jacob, and Moses on his left. And eight principal men; but who are these? Jess, Saul, Samuel, Amos, Zephany, Zedechiah [or rather Hezekiah, as Kimch. in loc.] Messiah and Elijah. But indeed [saith R. Solomon] I do not well know whence they had these things. Nor indeed do I.

The Greek Interpreters instead of eight principal men have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eight bitings of men, a very forreign sense. They mistook in reading the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for which they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Hence by how much nearer still the Kingdom of Heaven, or the expected time of Mes∣siah's coming drew on, by so much the more did they dream of the Resurrection of the Prophets. And when any person of more remarkable gravity, piety and holiness appear'd amongst them, they were ready to conceive of him as a Prophet raised from the dead, Mat. XVI. 14. That therefore is the meaning of this question, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Art thou one of the Prophets rais'd from the dead?

VERS. XXV.

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Why then baptisest thou?

THE Jews likewise expected that the world should be renew'd at the coming of the Messiah. d 1.16 In those years wherein God will renew his world. Aruch quoting these words, adds, In those thousand years. So also the Gloss upon the place.

Amongst other things they expected the purifying of the unclean. R. Solom. upon Ezek. XXXVI. 26. I will expiate you, and remove your uncleanness by the sprinkling of the water of purification. Kimchi upon Zach. IX. 6. The Rabbins of Blessed memory, have a Tradition that Elias will purifie the bastards, and restore them to the Congregation. You have the like in Kiddush e 1.17, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elias comes to distinguish the unclean, and purifie them, &c.

When therefore they saw the Baptist bring in such an unusual rite, by which he admit∣ted the Israelites into a new rule of Religion, they ask him by what authority he doth these things, if he himself were not either the Messiah, or Elias, or one of the Prophets raised from the dead.

It is very well known that they expected the coming of Elias, and that from the words of Mal. IV. 5. not rightly understood; which mistake the Greek Version seems to patro∣nize, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will send you Elias the Teshbite; which word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they add of themselves, in favour of their own Tradition; which indeed is too frequent an usage in that Version to look so far asquint toward the Jewish Traditions as to do injury to the Sacred Text.

VERS. XXIX.

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The Lamb of God.

SAINT John alludes plainly to the Lamb of the daily Sacrifice. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in shadow took away the sins of Israel.

I. It was commanded in the Law, that he that offer'd the Sacrifice should lay his hand upon the head of the Sacrifice, Levit. I. 4. & III. 2. & IV. 4, &c.

II. The reason of which usage was that he might, as it were, transfer his sins and guilt upon the head of the offering, which is more especially evident in the scape-goat, Levit. XVI. 22.

Hence Christ is said, Himself to have born our sins in his own body on the tree, I Pet. II. 24. as the offering upon the Altar was wont to do. He was made by God a sin for us, II Cor. V. 21. that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Sacrifice for sin.

III. The same rite was us'd about the Lamb of the daily Sacrifice that was offer'd for all Israel. The stationary men [as they were called] or the Substitutes of the people, laying their hands upon the head of the Lamb. a 1.18

To this therefore the words of the Baptist refer: The Lamb of God, that is, the daily Sacrifice, taketh away the sins of the world, as the Sacrifice did for all Israel. Behold here the true Lamb of God that taketh away the sins of the world.

VERS. XXXVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Where dwellest thou?

THE proper and most immediate sense of this is, where dwellest, or, where lodgest thou? But I could willingly render it, as if it had been said, Where dost thou keep thy Sabbath? and from thence conjecture that day was the evening of the Sabbath. For whereas it is said, and they abode with him that day; it would be a little hard to understand it of the day that was now almost gone, and therefore we may suppose it meant of the following day; for it is added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was now the tenth hour: It was about the middle of our November, when these things fell out in Bethabarah, as will easily appear to any one that will be accurate in calculating the times, and that little that was left of that day was then the tenth hour. It was then about Sun-set, and as it were the entrance of a new day; so that it might more properly have been said, They abode with him that night, rather than that day; only the Evangelist seems to point out that they remain'd with him the next day; which that it was the Sabbath, I will not so much contend, as (not with∣out some reason) suppose.

b 1.19 Cesar duabus de causis, &c. Cesar for two reasons would not fight that day, partly because he had no Souldiers in the Ships, and partly because it was after the tenth hour of the day.

VERS. XLI.

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He findeth his Brother.

SO c 1.20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rab Nachman bar Isaac found him with Rab Honna: and many such like expressions in the Talmudick Authors, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we have found.

VERS. XLII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Son of Iona.

I Do not see any reason why the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joannes, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joannas, should be here put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jona, or why any should contend (as many do) that it should be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joannas.

I. In the third Chap. of St. Luke the name Joanan is sounded three ways in the Greek Pronunciation of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Janna, v. 24. so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst the Rabbins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joanna, v. 27. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jonan, v. 30. but never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jona.

II. Jona was a name amongst the Jews very commonly used, and we meet with it fre∣quently in the Talmudick Authors written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jonah; why therefore should not Peter's father be allow'd the name of Jonah, as well as that of John.

III. Especially when this Son of Jonah imitated the great Prophet of that name in this, that both Preached to the Gentiles, and both began their journey from Joppa.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

which is by interpretation, Peter:

Vulg. Qúod est, si interpreteris, Petra, which is by interpretation, a stone. So Act. IX. 26. Tabitha, which being interpreted is Dorcas. Beza, Caprea a Goat. But what? do the holy Penmen of the Scriptures make Lexicons, or play the School-masters, that they should only teach that the Syriack word Cepha, in the Greek language signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stone, and Tabitha, Dorcas, that is, a Goat? No, rather they teach what Greek proper names answer to those Syriack proper names; for the Syriack proper name is here render'd into the Greek proper name, and not an appellative into an appellative, nor a proper name into an appellative.

But let the Vulgar have what it desires, and be it so, Thou shalt be called a Rock; yet you will scarce grant that our Blessed Saviour should call Simon a rock in the direct and most ordinary sense, There is no rock save our God, II Sam. XXII. 32. where the Greek In∣terpreters instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a rock, have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Creator. Which word St. Peter himself makes use of I Pet. IV. 19. shewing who is that rock indeed.

There is a rock or stone of stumbling indeed, as well as a foundation stone; and this stone of stumbling hath St. Peter been made, to the fall of many thousands, not by any fault of his, but theirs, who through ignorance or frowardness, or both, will esteem him as a rock upon which the Church is built.

If therefore they will so pertinaciously adhere to that Version, Et tu vocaberis Petra, let it be render'd into English thus, Thou wilt be call'd the Rock; and let us apprehend our blessed Lord speaking Prophetically, and foretelling that grand error that should spring up in the Church, viz. that Peter is a Rock, than which the Christian world hath not known any thing more sad and destructive.

VERS. XLVI.

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Come and see.

NOthing more common in the Talmudick Authors than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Come and behold, come and see; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

VERS. XLVII.

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An Israelite indeed.

COmpare it with Isai. LXIII. 8. I saw thee (saith Christ) when thou wert under the fig∣tree? What doing there? doubtless not sleeping, or idling away his time, much less doing any ill thing. This would not have deserv'd so remarkable an Encomium as Christ gave him. We may therefore suppose him in that recess under the fig-tree, as having sequestred himself from the view of men, either for prayer, meditation, reading, or some such Religious performance; and so indeed from the view of men, that he must needs ac∣knowledg Jesus for the Messiah, for that very reason that when no mortal eye could see, he saw and knew that he was there. Our Saviour therefore calls him an Israelite indeed in whom there was no guile, because he sought out that retirement to pray so different from the usual craft and hypocrisie of that Nation, that were wont to pray publickly and in the streets that they might be seen of men.

And here Christ gather'd to himself five Disciples, viz. Andrew, Peter, Philip, Na∣thanael, (who seems to be the same with Bartholomew) and another whose name is not mention'd, ver. 35. 40. whom (by comparing Joh. XXI. 2.) we may conjecture to have been Thomas.

VERS. LI.

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Verily, Verily.

IF Christ doubled his affirmation as we here find it, why is it not so doubled in the other Evangelists? if he did not double it, why is it so here?

I. Perhaps the asseveration he useth in this place, may not be to the same things, and upon the same occasion, to which he useth the single Amen in other Evangelists.

II. Perhaps also St. John being to write for the use of the Hellenists, might write the word in the same Hebrew letters wherein Christ used it, and in the same letters also where∣in the Greeks used it, retaining still the same Hebrew Idiom.

III. But however it may be observ'd, that whereas by all others the word Amen was generally used in the latter end of a speech or sentence, our Lord only useth it in the be∣ginning as being himself the Amen, Revel. III. 14. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isai. LXI. 16. The God of Truth.

So that that single Amen which he used in the other Evangelists, contained in it the Gemination Amen, Amen. I the Amen the true and faithful witness, Amen, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of a truth do say unto you, &c. Nor did it become any mortal man to speak Amen in the beginning of a sentence in the same manner as our Saviour did. Indeed the very Ma∣sters of Traditions, who seem'd to be the Oracles of that Nation, were wont to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I speak in truth; but not Amen, I say unto you.

IV. Amen contains in it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Yea and Amen, II Cor. I. 20. Revel. I. 7. i. e. truth and stability, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isai. XXV. 1. Interlin. Veritas, firmitas, Faithfulness▪ and truth. The other Evanglists express the word which our Saviour useth: St. John doubles it to intimate the full sense of it.

I have been at some question with my self, whether I should insert in this place the blasphemous things which the Talmudick Authors belch out against the Holy Jesus, in al∣lusion (shall I say?) or derision of this word Amen, to which name he entitled himself, and by which asseveration he confirm'd his Doctrines. But that thou mightest (Reader) both know, and with equal indignation abhor the s••arlings and virulency of these men, take it in their own words, although I cannot without infinite reluctancy alledg what they with all audaciousness have utter'd.

a 1.21 They have a Tradition that Imma Shalom the wife of R. Eliezer, and her brother Rabban Gamaliel went to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a certain Philosopher (the Gloss hath it a certain Heretick) of very great note for his integrity in giving judgment in matters, and taking no bribes. The woman brings him a golden candlestick, and prayeth him that the inhe∣ritance might be divided in part to her. Rabban Gamaliel objects, It is written amongst us that the daughter shall not inherit instead of the son. But the Philosopher answer'd, Since the time that you were removed from your land, the Law of Moses was made void: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Aven was given, (he means the Gospel, but marks it with a scurrilous title.) and in that it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the son and the daughter shall inherit together. The next day Rabban Gamaliel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 brought him a Lybian Ass, then saith he unto them, I have found at the end of Aven (i. e. the Gospel) that it is written there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I Aven came not to diminish, but to add to the Law of Moses; where he abuseth both the name of our Blessed Saviour, and his words too. Mat. V. 17.

And now after our just detestation of this execrable blasphemy, let us think what kind Judg this must be to whose judgment Rabban Gamaliel the President of the Sanhedrin, and his sister, wife to the great Eleazar should betake themselves. A Christian as it should seem by the whole contexture of the story; but alas! what kind of Christian that should make so light of Christ and his Gospel! However, were he a Christian of what kind soe∣ver, yet if there be any truth in this passage, it is not unworthy our taking notice of it, both as to the History of those times, as also as to that question, whether there were any Christian Judges at that time.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Ye shall see heaven open, and the Angels of God.

There are those that in this place observe an allusion to Jacob's Ladder: The meaning of this passage seems to be no other than this:

Because I said I saw thee under the fig∣tree, believest thou? Did this seem to thee a matter of such wonder? Thou shalt see greater things than these. For you shall in me observe such plenty both of revelation and miracle, that it shall seem to you as if the heaven's were opened, and the Angels were ascending and descending, to bring with them all manner of revelation, authority and power from God, to be imparted to the Son of man.

Where this also is included, viz. that Angels must in a more peculiar manner administer unto him, as in the vision of Jacob, the whole Host of Angels had been shew'd and promis'd to him in the first setting out of his Pilgrimage.

Of this ladder the Rabbins dream very pleasantly: b 1.22 The ladder is the ascent of the Altar, and the Altar it self. c 1.23 The Angels are Princes or Monarchs. The King of Babylon ascended seventy steps. The King of the Medes fifty and two. The King of Greece one hundred and eighty, the King of Edom, it is uncertain how many, &c. d 1.24 They reckon the bredth of the ladder to have been about eight thousand parasangae, i. e. about two and thirty thousand miles; and that the bulk of each Angel was about eight thousand English miles in compass. Admirable Mathematicians these indeed!

Notes

• a 1.1

  Exod. XIX. 17.
• b 1.2

  Job XLII. 9.
• c 1.3

  Psal. II. 4.
• d 1.4

  Psal. CVI. 12.
• e 1.5

  Ezek. XX. 57.
• a 1.6

  Bereshith rabba, Sect. 3.
• g 1.7

  Hieros. San∣hedr. fol. 26. 3.
• h 1.8

  Ibid. fol. 25. 4.
• i 1.9

  Rosh. Hasha∣nah, cap. 1. hal. 1.
• k 1.10

  Shemoth rab∣ba, Sect. 19.
• l 1.11

  Gloss. in Va∣jicra rab. fol. 191.
• m 1.12

  Maimon. Issure•• biah, cap. 13.
• a 1.13

  Sanhedr. fol. 91. 2.
• b 1.14

  Ibid. fol. 92. 2.
• c 1.15

  Succah. fol. 51. 2.
• d 1.16

  Sanhedr. fol. 52. 2.
• e 1.17

  Fol. 71. 1.
• a 1.18

  Taanith. cap. 4. hal. 2.
• b 1.19

  Cesar. Com∣ment. lib. 4. Or, Oppi. de Bell. Alexand.
• c 1.20

  Sanhedr. fol. 30. 2.
• a 1.21

  Schabb. fol. 116. 2.
• b 1.22

  Beresh. rabba, Sect. 68.
• c 1.23

  Vajicra rab. fol. 199. 1. & R. Eliezer, cap. 35.
• d 1.24

  Cholin, fol. 91. 2.