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.

HORAE Hebraicae & Talmudicae, OR, HEBREW AND TALMUDICAL EXERCITATIONS upon the Evangelist St. JOHN.

CHAP. I.

VERS. I.

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

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.

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

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.

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

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!

CHAP. II.

VERS. I.

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

And the third day there was a marriage, &c.

A Virgin b 1.25 marries 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the fourth day of the week, and a widow on the fifth. c 1.26 This custom came not in but from the decree of Ezra, and so onward, for the Sanhedrin doth not sit, but on the second and the fifth day; and by the decree of Ezra when the Sanhedrin assembled every day, then was it lawful to take a wife on any day. There is a twofold reason given for this restraint.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Virgin was to be marry'd on the fourth day of the week, because the Assembly of the Twenty three met on the fifth; so that if the husband should find his wife to be no virgin, but already violated, he might have recourse to the Consi∣story in the heat of his displeasure, and procure just punishment for her according to Law. But why then might they not as well marry on the first day of the week, seeing the Beth din met on the second as well as the fifth.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lest the Sabbath should be polluted by preparations for the Nuptials, for the first, second, and third day of the week are allow'd for those kind of preparations. And the reason why the widow was to be marry'd on the fifth day was, that her husband might rejoyce with her for three days together, viz. fifth, sixth, and the Sabbath-day. d 1.27

If therefore our bride in this place was a virgin, then the Nuptials were celebrated on the fourth day of the week, which is our Wednesday. If she was a widow then she was marry'd on the fifth day of the week, which is our Thursday. Let us therefore number the days according to our Evangelist, and let it be but granted that that was the Sabbath in which it is said, They abode with him all that day, Cap. I. v. 39. Then on the first day of the week Christ went into Galilee and met with Nathanael. So that the third day from thence is the fourth day of the week; but as to that let every one reckon as he himself shall think fit.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

A Marriage.

Amongst the Talmudists it is sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all which denotes matter of pomp and gladness.

• I. The Virgin to be marry'd cometh forth from her Fathers house, to that of her hus∣bands. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in some veil, but with her hair dishevel'd, or her head unco∣ver'd.
• II. If any person meets her upon that day, he gives her the way, which once was done by King Agrippa himself.
• III. They carry before her a cup of wine which they were wont to call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cup of Trumah, which denoted that she for her unspotted virginity might have married a Priest, and eaten of the Trumah.
• IV. Skipping and dancing they were wont to sing the praises of the Bride. In Palestine they used these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she needs no paint nor sti∣bium, no plaiting of the hair, or any such thing, for she is of her self most beautiful.
• V. They scatter'd some kind of grain or corn amongst the children, that they if occasi∣on should serve might bear witness hereafter that they saw that woman a marry'd virgin.
• VI. They sprinkled also or sowed barley before them, by that ceremony denoting their fruitfulness e 1.28. Whether these sports were used at the wedding where our Saviour was present, let others enquire.
• VII. In Sotah f 1.29 there is mention of Crowns which the bride and bridegroom wore, a•• also what fashion they were of, and of what materials they were made.
• VIII. Because of the mirth that was expected at Nuptial solemnities▪ they forbad all weddings celebrating within the feasts of the Passover, Pentecost, and Tabernacles, Be∣cause there were great rejoycings at Nuptials, and they must not intermingle one joy with ano∣ther; that is, the joy of Nuptials with the joy of a festival e 1.30.
• IX. The Nuptial festivity was continu'd for the whole seven days which we also see of old, Judg. XIX. 12.

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

And the mother of Iesus was there.

The mother of Jesus was there, not invited (as it should seem) with Christ and his Disci∣ples, but had been there before the invitation made to them.

You may conceive who were the usual nuptial guests by those words of Maimon a 1.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The bridegroom and his companions, the children of the bride∣chamber are not bound to make a Tabernacle.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a more general sense denotes a friend or companion, Judg. XIV. 2. II Sam. XIII. 3. but it is more particularly applied to those friends that are the nuptial guests.

II. But in a most strict sense to those two mention'd b 1.32, Of old they appointed two Shosh∣benin, one for the bridegroom, the other for the bride, that they should minister to them, espe∣cially at their entry into the bridal chamber. They were especially instituted for this end, that they should take care and provide that there should be no fraud nor deceit as to the tokens of the bride's virginity. So Gloss. upon the place c 1.33. The Rabbins very ridiculously (as they almost always do) tell a trifling story, that Michael and Gabriel were the two Shoshbenin at Adam and Eves wedding d 1.34.

But as to the signification of this nuptial term in a more large sense, we may see further. e 1.35 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any amongst the brethren make a Shoshbenuth, while the father is yet alive, when the Sheshbenuth returns, that also is return'd too; for the Shoshbenuth is requir'd even before the Beth Din; but if any one send to his friend any measures of wine, those are not requir'd before the Beth Din, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for this was a deed of gift, or work of charity.

The words are very obscure, but they seem to bear this sense, viz. This was the man∣ner of the Shoshbenuth. Some Batchelor or single person, for joy of his friends marriage, takes something along with him to eat and be merry with the Bridegroom; when it comes to the turn of this single person to marry, this Bridegroom to whom he had brought this portion, is bound to return the same kindness again. Nay, if the father should make a wedding for his Son, and his friends should bring gifts along with them in honour of the nuptials, and give them to his Son [the Bridegroom] the father was bound to return the same kindness when ever any of those friends should think fit to marry themselves. But if any one should send the Bridegroom to congratulate his nuptials, either wine or oyl, or any such gift, and not come himself to eat and make merry with them, this was not of the nature of the Shoshbenuth, nor could be requir'd back again before the Tribunal, because that was a free gift.

IV. Christ therefore and five of his Disciples were not of these voluntary Shoshbenim at this wedding, for they were invited guests, and so of the number of those that were call∣ed the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 children of the bride-chamber distinguisht from the Shoshbenim. But whe∣ther our Saviours mother was to be accounted either the one or the other, is a vain and needless question. Perhaps she had the care of preparing and managing the necessaries for the wedding, as having some relation either with the Bridegroom or the Bride.

VERS. VI.

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

Six water-pots.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.36 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloss. If any one have water fit to drink, and that water by chance contract any uncleanness, let him fill the stone vessel with it.

g 1.37 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the Commentators do indeed grant that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be understood marble vessels, although they admit of another rendring, but as to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is no controversie.

The number of the six water-pots, I suppose needs not be ascrib'd to any custom of the Nation, but rather to the multitude then present. It is true indeed, that at nuptials and other feasts there were water-pots always set, for the guests to wash their hands at; but the number of the vessels, and the quantity of the water, was always proportion'd ac∣cording to the number of the guests; for both the hands and vessels, and perhaps the feet of some of them, were wont to be washed.

h 1.38 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mashicala mashi culla, the greater vessel out of which all wash 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maschilta mashia callatha, the lesser vessel in which the bride washes, and (saith the Gloss) the better sort of the guests.

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

Firkins.

The Greek Version expresseth the measure of a Bath by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Chron. IV. 5. so Hag. II. 16. where the same mea∣sure

of a Bath is to be understood. Now if every one of these water-pots in our story contain'd two or three Baths apiece, how great a quantity of wine must that be, which all that water was chang'd into.

a 1.39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The water-pots of Lydda and Bethlehem; where the Gloss, They were wont to make pots in Lydda from the measure of the Seah to that of the Log, and in Beth∣lehem, from the measure of two Seas to that of one. How big were these pots that contain'd six or nine Seahs, for every Bath contain'd three Seahs.

As to the washing of the hands we have this in Jadaim, b 1.40 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They allot a fourth part of a Log for the washing of one persons hands, it may be of two, half a Log for three or four; an whole Log to five or ten, nay to an hundred; with this provision, saith R. Jose, that the last that washeth hath no less than a fourth part of a Log for himself.

VERS. VII.

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

Iesus said, fill, &c.

I. IT is probable that the discourse betwixt Jesus and his Mother was not publick and before the whole company, but privately and betwixt themselves; which if we sup∣pose, the words of the Son toward the Mother, Woman what have I to do with thee, will not seem so harsh as we might apprehend them if spoken in the hearing of all the guests. And although the Son did seem by his first answer to give a plain denial to what was pro∣pounded to him, yet perhaps by something which he afterwards said to her (though not exprest by the Evangelist) or some other token, the Mother understood his mind, so far, that when they came into company again she could intimate to them, Whatsoever he saith unto you, do it.

II. He answer'd his Mother, My hour is not yet come; for it might be justly expected that the first miracle he would exert should be done in Jerusalem, the Metropolis of that Nation.

VERS. VIII.

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

The Governour of the Feast.

THIS Governour of the Feast I would understand to have been in the place of Chap∣lain to give thanks, and pronounce blessings in such kind of Feasts as these were. There was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Bridegrooms blessing recited every day for the whole space of the seven days, besides other benedictions during the whole Festival time, requisite upon a cup of wine [for over a cup of wine there us'd to be a blessing pronounc'd] especially that which was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cup of good news, when the virginity of the Bride is declar'd and certify'd. He therefore who gave the blessing for the whole company, I pre∣sume, might be call'd the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Governour of the Feast. Hence to him it is that our Saviour directs the wine that was made of water, as he who after some bles∣sing pronounced over the cup, should first drink of it to the whole company, and after him the guests pledging and partaking of it.

As to what is contain'd in the 14, 15, 16 verses of this Chapter, I have already discust that in Mat. XXI. 12.

VERS. XVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

What sign shewest thou unto us?

NOah c 1.41, Ezekiah, &c. require a sign, much more the wicked and ungodly.

Since there had been so many, no less than four hundred years past, from the time that the Holy Spirit had departed from that Nation, and Prophecies had ceased, in which space there had not appear'd any one person that pretended to the gift either of Prophe∣sying or working miracles, it is no wonder if they were suspicious of one that now claim'd the character, and requir'd a sign of him.

VERS. XIX.

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

Destroy this Temple.

I. CHrist sheweth them no sign, that was meer sign, Mat. XII. 39. The turning of Mo∣ses his Rod into a Serpent, and returning the Serpent into a Rod again; the hand becoming leprous, and restor'd to its proper temperament again, these were meer signs;

those wonders which Moses afterward wrought in Egypt were not meer signs, but miraculous judgments; and those stupendous things which our Saviour wrought were not meer signs, but beneficent miracles, and whoever would not believe upon those infi∣nite miracles which he wrought, would much less have believ'd upon meer signs. And in∣deed it was unbecoming our Blessed Lord so far to indulge to their obstinate incredulity, to be shewing new signs still at every beck of theirs, who would not believe upon those infinite numbers he put forth upon every proper occasion.

II. Mat. XII. 39, 40. when they had requir'd a sign, Christ remits them to the sign of the Prophet Jonah; and he points at the very same sense in these words, Destroy this Temple, &c. That is, my Resurrection from the dead will be a sign beyond all denial, proving and affirming that what I do I act upon Divine authority, and that I am he who is to come. (Rom. I. 4.) further than this, you must expect no other sign from me. If you be∣lieve me not while I do such works, at least believe me when I arise from the dead.

He acted here whiles he is purging the Temple under that notion, as he was the autho∣riz'd Messiah, Mal. III. 1, 3. and expresly calls it his fathers house, v. 16. Shew us therefore some sign (say the Jews) by which it may appear that thou art the Messiah the Son of God, at least that thou art a Prophet. I will shew you a sufficient sign, saith Christ: Destroy this Temple, viz. of my body, and I will raise it from the dead again, a thing which was never yet done, nor could be done by any of the Prophets.

VERS. XX.

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

Forty and six years.

I. THAT this was spoken of the Temple as beautify'd and repair'd by Herod, not as built by Zorobabel, these reasons seem to sway with me.

I. That these things were done and discours'd betwixt Christ and the Jews in Herod's Temple.

II. That the account if meant of the Temple of Zorobabel, will not fall in either with the years of the Kings of Persia; or those seven weeks mention'd Dan. IX. 26. in which Jerusalem was to be built, even in troublous times. For whoever reckons by the Kings of Persia, he must necessarily attribute at least thirty years to Cyrus, which they willingly do that are fond of this account; which thirty years too, if they do not reckon to him, after the time that he had taken Babylon, and subverted that Monarchy, they prove nothing as to this computation at all.

a 1.42 Cyrus destroy'd the Empire of the Medes, and reign'd over Persia, having overthrown Astyages the King of the Medes. And from thence he reckons to Cyrus thirty years. But by what authority he ascribes the Jews being set at liberty from their captivity, to that very same year, I cannot tell. For Cyrus could not release the Jews from their captivity in Ba∣bylon, before he had conquer'd Babylon for himself; and this was a great while after he had subdu'd the Medes, as appears from all that have treated upon the subversion of that Empire, which how they agree with Xenophon, I shall not enquire at this time; content at present with this, that it doth not appear amongst any Historians that have committed the acts of Cyrus to memory, that they have given thirty or twenty, no not ten years to him, after he had taken Babylon. Leunclavius in his Chronolog. Xenoph. gives him but eight years, and Xenophon himself seems to have given him but seven. So that this account of forty and six years falls plainly to the ground, as not being able to stand, but with the whole thirty years of Cyrus included into the number.

Their opinion is more probable who make these forty and six years parallel with the seven weeks in Dan. IX. 26. But the building of the Temple ceast for more years than wherein it was built; and in truth if we compute the times wherein any work was done upon the Temple, it was really built within the space of ten years.

II. This number of forty six years fits well enough with Herod's Temple; for Josephus tells us that b 1.43 Herod began the work in the eighteenth year of his reign; nor does he con∣tradict himself when c 1.44 he tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the fifteenth year of his reign he repair'd the Temple; because the fifteenth year of his reign alone after he had conquer'd Antigonus, was the eighteenth year from the time wherein he had been declar'd King by the Romans. Now Herod (as the same Josephus re∣lates) d 1.45 liv'd thirty seven years from the time that the Romans had declar'd him King; and in his thirty fifth year Christ was born; and he was now thirty years old when he had this discourse with the Jews. So that between the eighteenth of Herod, and the thirtieth of Christ exclusively, there were just forty six years compleat.

III. The words of our Evangelist therefore may be thus render'd in English, Forty and six years hath this Temple been in building; and this Version seems warranted by Josephus e 1.46, who beginning the History of G. Florus the Procurator of Judea about the 11th. of Nero▪

hath this passage, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From that time particularly our City began to languish, all things growing worse and worse. He tells us further that Albinus when he went off from his Go∣vernment, set open all the Goals and dismist the Prisoners, and so filled the whole Pro∣vince with Thieves and Robberies: withal, that King Agrippa, permitted the Levite singing men, to go about as they pleased in their Linnen Garments: and at length con∣cludes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And now was the Temple finished [as may be obser∣ved] wherefore the people seeing the workmen, to the number of eighteen thousand, were at a stand, having nothing to do—besought the King that he would repair the Porch upon the East, &c. If therefore the Temple was not finished till that time, then, much less was it so, when Christ was in it. Whence we may properly enough render those words of the Jews into such a kind of sense as this:

It is forty and six years since the repairing of the Temple was first undertook, and indeed to this day is not quite perfected, and will thou pretend to build a new one in three days?

VERS. XXI.

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

But he spake of the Temple of his body.

IF we consider how much the second Temple, came behind that of the first, it will the easilier appear, why our blessed Saviour should call his body the Temple.

a 1.47 In the second Temple, there wanted the fire from Heaven, the Ark with the Propitiatory, Cherubims, Urim and Thummim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Divine Glory, the Holy Ghost, and the Anoint∣ing Oyl.

These things were all in Solomon's Temple, which therefore was accounted a full and plenary type of the Messiah. But so long as the second Temple had them not, it wanted what more particularly shadowed and represented him.

I. There was indeed in the second Temple, a certain Ark in the Holy of Holies, but this was neither Moses's Ark, nor the Ark of the Covenant b 1.48: which may not unfitly come to mind when we read that passage Revel. XI. 19. The Temple of God was opened in Heaven, and there was seen in his Temple the Ark of his testament. It was not seen, nor indeed was it at all in the second Temple.

The Jews have a Tradition that Josias hid the Ark, before the Babylonish Captivity, lest it should fall into the hands of the Enemy, as once it did amongst the Philistines c 1.49. But there is no mention that it was ever found and restored again.

II. In Moses his Tabernacle, and Solomon's Temple, the Divine presence sate visibly over the Ark, in the propitiatory, in a Cloud of Glory: But when the destruction of that Temple drew near, it went up from the Propitiatory, Ezek. X. 4. and never re∣turned into the second Temple, where neither the Ark nor the Propitiatory was ever restored.

III. The High-Priest indeed ministred in the second Temple, as in the first, in eight several Garments d 1.50. Amongst these was the Pectoral, or Breast-plate, wherein the pre∣cious stones were put, (out of which the Jasper chanced to fall and was lost e 1.51:) but the Oracle by Urim and Thummim, was never restored. See Ezra II. 63. and Nehem. VII. 63. if not restored in the days of Ezra, or Nehemiah, much less certainly in the ages following, when the Spirit of Prophecy had forsaken and taken leave of that people. For that is a great truth amongst the Talmudists f 1.52 Things are not askt or enquired after now [by Urim and Thummim] by the High-Priest, because he doth not speak by the Holy Ghost, nor does there any divine Afflatus breath on him.

This, to omit other things, was the state of Zorobabel's Temple, with respect to those things which were the peculiar glory of it. And these things being wanting, how much inferior must this needs be to that of Solomon's?

But there was one thing more that degraded Herod's Temple still lower; and that was the person of Herod himself to whom it is ascribed. It was not without scruple, even amongst the Jews themselves, that it was built and repaired by such an one (and who knew not what Herod was?) They dispute whether by right such a person ought to have meddled with it, and are fain to pump for arguments for their own satisfaction, as to the lawfulness of the thing.

They object first, g 1.53 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 'Tis not permitted to any one to demolish one Synagogue till he hath built another. Much less to demolish the Temple. But Herod demolished the Temple before he had built another. Ergo,

They answer, Baba ben Buta gave Herod that counsel that he should pull it down. Now this Baba was reckoned amongst the great wise men, and he did not rashly move Herod to such a work. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He saw such clefts and breaches in the Temple that threatned its ruine.

They object secondly, concerning the person of Herod, that he was a Servant to the Asmonean Family, that he rose up against his Masters, and killed them, and had killed the Sanhedrin.

They answer, We were under his power, and could not resist it. And if those hands, stained with blood would be building, it was not in their power to hinder it.

These and other things they apologize for their Temple; adding this invention for the greater honour of the thing; that all that space of time wherein it was a building, it never once rained by day, that the work might not be interrupted h 1.54.

The Rabbins take a great deal of pains, but to no purpose, upon those words, Hagg. II. 9. The glory of this latter House shall be greater than the former. i 1.55 R. Jochanan, and R. Eliezer say; one, that it was greater for the Fabrick; the other, that it was greater for the duration▪ As if the glory of the Temple consisted in any Mathematical reasons of space, dimension, or duration; as if it lay in walls, gilding, or ornament. The glory of the first Temple was the Ark, the divine cloud over the Ark, the Urim and the Thummim, &c. Now where or in what can consist the greater glory of the second Temple, when these are gone?

Herein it is indeed, that the Lord of the Temple, was himself present in his Temple; he himself was present 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In whom dwelleth all the fulness of the Godhead bodily, Coloss. II. 9. as the divine glory of old was over the Ark 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, typically or by way of shadow only.

This is the glory, when he himself is present, who is the great High-Priest and the Prophet, who, answerably to the Urim and Thummim of old, reveals the counsels and will of God; He who is the true and living Temple, whom that Temple shadowed out.

This Temple of yours, O ye Jews, does not answer its first pattern and exemplar: There are wanting in that, what were the chief glory of the former; which very de∣fect intimates, that there is another Temple to be expected that in all things may fall in with its first type, as it is necessary the Antitype should do. And this is the Tem∣ple of my body.

No further did he think fit to reply to them at that time.

CHAP. III.

VERS. I.

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

Nicodemus.

THE Talmudists frequently mention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which by the Learned is not without reason, rendred Nicodemus; now the Jews derive this name, not from the Greek original, but from this Story.

a 1.56 Upon a certain time, all Israel ascended up to Jerusalem to the Feast, and there wanted water for them. Nicodemus ben Gorion, comes to a great man, and prays him, saying, lend me twelve Wells of Water, for the use of those that are to come up to the Feast, and I will give you back twelve wells again, or else engage to pay you twelve talents of silver: and they appointed a day. When the day of payment came, and it had not yet rained, Nicode∣mus went to a little Oratory, and covered himself and prayed, and of a sudden the Clouds gathered, and a plentiful rain descended, so that twelve Wells were filled, and a great deal over. The great man cavilled, that the day was past, for the Sun was set: Nicodemus goes into his Oratory again, covers himself and prays, and the Clouds dispersing themselves, the Sun breaks out again. Hence that name given him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nicodemus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as it is elsewhere written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: because the Sun shone out for him.

If there be any thing of truth in this part of the Story, it should seem Nicodemus was a Priest, and that kind of Officer, whose title was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a digger of Wells, under whose peculiar care and charge was the provision of Water for those that should come up to the Feast b 1.57. His proper name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was not Nicodemus, but Bonai, as Taanith in the place above quoted. Now in Sanhedrin c 1.58 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bonai is reckoned a∣mongst the Disciples of Jesus, and accounted one of the three richest men amongst the Jews at that time when, Titus besieged Jerusalem. d 1.59 There were three the most wealthy men in Jerusalem, Nicodemus ben Gorion, Calba Sabua, and Zizith Hakkesoth. But in Echah Rabbathi e 1.60 There were then in Jerusalem four 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Counsellors, Ben Zizith, Ben Gorion, Ben Nicodemon, and Ben Calba Sabua; men of very great wealth, &c.

There is mention also of a Daughter of Nicodemus ben Gorion, the furniture of whose Bed was twelve thousand deniers f 1.61. But so miserably was she and the whole Family em∣poverished, that g 1.62 Rabban Jochanan ben Zacchai saw her gathering Barley corns out of the dung of the Arabs Cattel: Saith he to her, who art thou, my Daughter? I am, saith she, the Daughter of Nicodemus ben Gorion. What then (saith he) is become of all thy Father's wealth? &c.

I leave it with the Reader to determine with himself whether the Nicodemus mentioned amongst them, be the same with this of ours or no. It is not much for the reputation of that Nicodemus, (whatever may be supposed in the affirmative) that these Authors should all along make so honourable a mention of him. However some passages look as if it might be the same man, viz. the name Bonai, by which he went for a Disciple of Jesus; the impoverishment of his Family, which may be conceived to fall upon them in the persecution of Christianity, &c. but it is not tanti, that we should labour at all, in a thing so very perplext, and perhaps no less unprofitable.

VERS. II.

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

We know.

IT may be a question, whether Nicodemus using the plural number, [we know] does by that seem to own that the whole Sanhedrin (of which himself was a member) ac∣knowledge the same thing. I am apt to think, the Fathers of the Sanhedrin could not well tell how indeed to deny it: which will be more largely discussed upon Chap. XI. 48. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may either be the plural for the singular, which in the first person, is most commonly used in all languages, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [which I question not Nico∣demus promiscuously used] may be indifferently taken, for either number, singular or plural. Or else, we know, may signifie as much as, it is commonly owned and acknow∣ledged.

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

Thou art a Teacher come from God.

Nicodemus seems to have reference to the long cessation of Prophecy, which had not been known in that Nation, for above four hundred years now past; in which space of time there had been no Masters or Teachers of the people instituted but by men, and the imposition of hands; nor had there in that appeared any one person, that would pretend to teach them by a spirit of Prophecy. But we see that thou art a Teacher sent from God.

VERS. III.

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

Iesus answered, &c.

SHould we ask how this answer suits with the question that Nicodemus put: it may appear very apposite, upon this account. You seem, O Nicodemus, to see some sign of the approaching Kingdom of Heaven, in these miracles that are done by me. Verily I say unto thee, no one can see the Kingdom of God as he ought, if he be not born 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from above.

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

Except a man be born again.

By what word our Saviour expressed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Jewish language, it is not easie determining: whether by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I indeed suppose he might, or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Syriack, or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which bears the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, again, as almost all Expositors have conceived. The subject of the question well considered, may afford us some light in the solution of it.

I. We must not suppose it a set discourse, meerly and on purpose directed upon the sub∣ject of Regeneration, though the doctrine of the new birth may be well enough asserted and explained from hence: but the question is about the aptitude and capacity of the man, qualified to be a partaker of the Kingdom of God, or of Heaven, or of the times or benefits of the Messiah: For that the Kingdom of God or of Heaven, are terms con∣vertible in the Evangelist, is obvious to every one that will take the pains to compare them: and that by the Kingdom of God or of Heaven is meant the Kingdom and times of the Messiah is so plain that it needs no argument to prove it.

When therefore there was so vehement and universal an expectation of the coming and reign of the Messiah amongst the Jews: and when some token and indication of these

times, might appear to Nicodemus, in the miracles that Christ had wrought; our Savi∣our instructs him, by what way and means he may be made apt and capable for seeing and entring into this Kingdom, and enjoying the benefits and advantages of Messiah's days. For,

II. The Jews had conceited that it was enough for them to have been of the seed of Abraham, or the stock of Israel, to make them fit subjects for the Kingdom of Heaven, and the happiness that should accrue to them from the days of the Messiah. Hence that passage, h 1.63 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There is a part allotted to all Israel in the world to come. That is, in the participation of the Messiah. But whence comes it that universal Israel claim such a part? meerly because they are Israelites; i. e. Meerly because they come of the stock and lineage of Israel. Our Saviour sets himself against this error of theirs, and teacheth, that it is not enough for them to be the Children of Abraham, or the Stock of Israel, to give them any title to or interest in the Messiah; but they must further be born 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from above; they must claim it by an Heavenly, not an Earthly birth. These words of his, seem to fall in and bear the same kind of sense with those of John Baptist, Think not to say we have Abraham for our Father.

III. The Jews acknowledged, in order to Proselytisme, some kind of regeneration or new-birth absolutely necessary; but then, this was very slightly, and easily attainable. i 1.64 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If any one become a Proselyte he is like a Child new born. But in what sense is he so?

k 1.65 The Gentile that is made a Proselyte, and the servant that is made free, behold he is like a Child new born. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And all those relations he had whiles either Gentile or Servant, they now cease from being so.—By the Law it is lawful for a Gentile to marry his Mother, or the Sister of his Mother, if they are Proselyted to the Jewish Religion. But the wise men have forbidden this, lest it should be said, we go downward, from a greater de∣gree of sanctity to a less; and that which was forbidden yesterday, is allowable to day. Com∣pare this with 1 Cor. V. 1.

Christ teaches another kind of new birth, requisite for those that partake of the King∣dom of the Messiah, beyond what they have either as Israelites, or Proselytes, viz. that they should be born from above, or by a celestial generation, which only makes them capable of the Kingdom of Heaven.

VERS. IV.

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

Can he enter the second time into his Mother's Womb?

THE common opinion of the Jews about the qualification of an Israelite, qua Isra∣elite, still sticks in the mind of this Pharisee; and although our Saviour useth that term which in the Jewish Language plainly enough intimates the necessity of being born from Heaven; yet cannot he easily get off from his first prejudice about the Israelitish Ge∣neration.

Whereas the Israelites, as they are Israelites have a right to be admitted into the Kingdom of the Messiah, do you therefore mean by this expression of yours, that it is necessary for any to enter a second time into his Mother's Womb, that he may be an Israelite anew?

He knew and acknowledged, as we have already said, that there must be a sort of a new-birth in those that come over to the Jewish Religion, but he never dreamt of any new proselytism requisite in one that had been born an Israelite. He could not there∣fore conceive the manner of a new birth, that he should be made an Israelite anew, un∣less it were by entring into the Mother's Womb a second time, which to him seemed an impossible thing.

VERS. V.

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

Except a man be born of water and of the Spirit.

HE tells him that the Jew himself cannot be admitted into the Kingdom of the Messiah, unless he first strip himself of his Judaism by Baptism, and then put off his carnal, and put on a spiritual state. That by water here, is meant Baptism, I make no doubt: nor do I much less question, but our Saviour goes on from thence to the second Article of the Evangelical Doctrine. And as he had taught, that toward the participation of the benefits to be had by the Messiah, it is of little or of no value, for a man to be born of the seed of Abraham, or to be originally an Israelite, unless he was also born 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or from above; so he now further teacheth him, that this admission is not to be obtained,

but by an absolute renunciation of Judaism, and being Baptized into the profession of the Gospel. For the tenor of Christian Baptism, runs point blank against Judaism. The Jewish Religion taught justification by works; but Evangelical Baptism obliged to Re∣pentance, and alarum'd the sinner to look elsewhere for remission of sins; so that, to a Jew, Baptism was indispensibly necessary, in order to his admission into the Kingdom of the Messiah, that by that Baptism of his, he might wholly divest himself of his Jewish state.

VERS. X.

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

Art thou a Master of Israel?

l 1.66 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Art thou a wise man in Israel? It was the answer of a Boy to R. Joshua, when he asked him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which is the shortest way to the City? The Boy answered, this is the shortest way, though it is the longest: and that is the longest way though it is the shortest. R. Joshua took that way which was the shortest though the longest: When he came very near the City he found Gardens and places of pleasure hedged in, so that he could go no further. He returned therefore to the Boy, and said to him, my Son, is this the shortest way to the City? The Boy answered, art thou a wise man in Israel? did I not thus say to thee? That is the shortest way though the longest, &c.

VERS. XIV.

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

And as Moses lifted up the Serpent, &c.

THE Jews dote horribly about this noble mystery. There are those in Bemidbar rabba m 1.67, that think that the Brazen Serpent, was not affixed to a pole, but thrown up into the Air by Moses, and there to have settled without any other support.

n 1.68 Moses put up the Serpent for 〈…〉〈…〉 sign, as he that chastiseth his Son, sticks up the rod in some eminent place, where the Child may see it, and remember.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt remove the mischief, by that which did the mischief, and thou shalt heal the Disease, by that which made thee sick. o 1.69 The same hath R. Bechai, and both confess that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a miracle within a miracle. But it is not for a Jew to understand the mystery; this is the Christian's attainment only.

VERS. XVII.

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

Not to condemn the world.

IN what sense (beside that which is most common and proper) the Jewish Schools use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] we may see from these and such like in∣stances.

I. p 1.70 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The whole world hath forsaken the Mi∣shna, and followed the Gemara. Where something may be noted in the Story as well as in the Grammar of it.

So Joh. XII. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Behold the world is gone after him. In Jerusalem Language 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We very often meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All the world confesseth, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The whole world doth not dissent, &c. By which kind of phrase, both amongst them, and all other languages is meant a very great number, or multitude.

II. When they distinguish, as frequently they do betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the poor of their own City, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the poor of the world: it is easie to discern, that by the poor of the world are meant those poor that come from any other parts.

III. q 1.71 R. Ulla requires, not only that every great man should be worthy of belief 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but that the man of the world should be so too. It is easie to conceive that by the man of the world is meant any person, of any kind or degree.

IV. But it is principally worthy our observation that they distinguish the whole world into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israel, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Nations of the world. The Israelites, and the Gentiles. This distinction, by which they call the Gentiles the Nations of the world, oc∣curs almost in every leaf, so that I need not bring instances of this nature. Compare Luke XII. 30. with Matth. VI. 32. and that may suffice.

V. They further teach us, that the Nations of the World, are not only not to be re∣deemed, but to be wasted, destroyed, and trodden under foot. r 1.72 This seems to me to be the sense. The rod of the exactor, shall not depart from Judah, until his Son shall come: to whom be∣longs

the subduing and breaking of the people, for he shall vanquish them all with the edge of his Sword. So saith Rambam upon that passage in Gen. XLIX.

s 1.73 The Morning cometh, and also the Night, Isai. XXI. 12. It will be the Morning to Is∣rael [when the Messiah shall come] but it will be Night to the Nations of the World.

t 1.74 R. Abin saith, that the Holy blessed God, will make the Elders of Israel, sit down in a semicircle, himself sitting President, as the Father of the Sanhedrin; and shall judge the Nations of the world.

u 1.75 Then comes the threshing; the Straw they throw into the fire, the Chaff into the wind, but the Weat they keep upon the floor; so the Nations of the World shall be as the burning of a Furnace, but Israel alone shall be preserved.

I could be endless in passages of this nature out of these Authors: but that which is very observable in all of them is this; that all those curses and dreadful judgments, which God in his Holy Writ threatens against wicked men, they post it off wholly from them∣selves and their own Nation, as if not at all belonging to them, devolving all upon the Gentiles and the Nations of the World. So that it was not without great reason that the Apostle asserteth, Rom. III. 19. whatsoever things the Law saith, it saith to them which are under the Law. Which yet, they will by no means endure.

Christ therefore by this kind of phrase or scheme of speech well enough known to Ni∣codemus, teacheth him (contrary to a vulgar opinion, which he also could not be igno∣rant of) that the Messiah should as well become a redeemer and propitiation to the Gen∣tiles, as to the Jews. They had taught amongst themselves that God had no regard to the Nations of the World; they were odious to him, and the Messiah when he come, would destroy and condemn them: but the truth saith, God so loved the world, that he hath sent his Son not to condemn, but to save the world. This very Evangelist himself is the best Commentator upon this expression, 1 Epist. John II. 2. He is a propitiation for our sins, and not for ours only, but for the sins of the whole world; i. e. not for us Jews only, but for the Nations of the World.

VERS. XXV.

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

A question about purifying.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which calls to mind that which is so perpetually in use amongst the Talmudick Authors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. N. enquired of R. N. whence that also, as familiarly used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If you ask, I will tell you. If the word in this place, be taken according to this Scholastick use of it, as it may very well be, then we may expound this passage thus:

The Disciples of John having heard, that Jesus did Baptize also, they with the Jews enquire, what sort of purifying resulted from the Baptism of Christ; whether that pu∣rifyed more than the Baptism of John. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, probably doth not oppose one party against the other, but joyns them together in one enquiry. They inquire joyntly, doeth Jesus superinduce a Baptism, upon the Baptism of John? and John his, upon the Baptisms or washings of the Jews? Whether will this purifying at last tend, and what virtue hath this of Jesus's beyond that of John's?

II. Or if you will, suppose we that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be a dispute betwixt the Disciples of St. John and the Jews, about their legal Purifications and the Baptism now intro∣duced, there is no doubt but both parties contended to the uttermost of their power.

VERS. XXVII.

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

A man can receive nothing.

THE rendring of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive, may be a little questioned. The Syriack hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to receive. Perhaps it might be fitlier translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to perceive, or apprehend. For the Baptist seems, in these words, to rebuke the incre∣dulity and stupidity of these men. q. d.

Ye see by this very instance of your selves, that no man can learn, perceive, or believe, unless it be given him from Heaven. For ye your selves are my witnesses, that I did prefer Jesus before my self, that I testifyed of him, that he was the Son of God; the Lamb of God, &c. and ye now would cavil against him and prefer me before him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. It is apparent, that no one can perceive or discern what he ought to do, unless it be given from Heaven▪

Compare with this vers. 32. No man receiveth his testimony.

VERS. XXIX.

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

But the friend of the Bridegroom.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which we have already spoken in our Notes upon Chap. II.

a 1.76 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his friend, that is, his Shoshebin. Where the Gloss hath this pas∣sage, which at first sight the Reader may a little wonder at.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The friend of the Bridegroom is not allowed him all the days of the nuptials. The sense is; he is not admitted to be a Judge or witness for him, all that time wherein for certain days of the Nuptials, he is his Shoshebin, or the friend of the Bridegroom.

VERS. XXXI.

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

He that is of the earth is earthly.

MArk but the Antithesis, and you will not suspect any Tautology.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that is of the Earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that cometh from Heaven. Where the Antithesis is not so much between Christ and John, as betwixt Christ and all mankind.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is of the Earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is above all. He that is of the Earth, is only of earthly degree, or rank: and he that is from Heaven is above all degree.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He speaks of the Earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what he hath seen and heard that he testifyeth. He that is of the Earth speaketh earthly things, and what he hath learnt upon the Earth; but he that is from Heaven, speaketh those things which he learnt in Heaven, viz. those things which he hath seen and heard from God. The Baptist seems to allude to the manner of bearing witness, and teaching in matter of fact there was need of an eye-witness: in matter of doctrine, they delivered what they had heard from their Master.

CHAP. IV.

VERS. IV.

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

He must needs go through Samaria.

JOsephus tells us a 1.77, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ It was the custom for the Galileans, in their journeying to Jerusalem, to their Feasts, to go through Samaria.

Our Country-man Biddulph describes the way which he himself travelled from Galilee, to Jerusalem, Anno Dom. 1601. out of whom, for the Reader's sake, I will borrow a a few passages. He tells us, That on March XXIV. they rode near the Sea of Galilee, and gives the computation of that Sea, to be in length about eight leagues, and in breadth, five. Now a league is three miles. After they had gone about seven miles having the Sea of Galilee on their left hands, they went up an Hill not very steep but very pleasant; which he saith is said to be the Hill mentioned Joh. VI. 3. [Although here indeed either I am mistaken, or his guides deceived him, because that Mountain was on the other side the Sea.]

However he tells us, That from the top of this Hill, they discerned Saphetta, the Jews University. All the way they went was infinitely pleasant, the Hills and Dales all very fruitful. And that about two a Clock in the Afternoon, they came to a certain Village called by the Arabians Inel Tyger, i. e. The Merchants Eye. When they had taken some food and sleep, their mind leaped within them to go up Mount Tabor, which was not far off. [I fear his guides deceived him here also concerning this Mount.]

On the twenty fifth of March they spent the whole day in traversing the pleasant fields of Basan near the Hill of Basan. In the way they saw some rubbish of the Tower of Gehazi, 2 Kings V. 24. and came to a Town commonly called, Jenine, of old Engannim▪

Josh. XV. 34. [more truly, Good man, Josh. XIX. 21.] distant from Tabor two and twen∣ty miles, a place of Gardens, and waters and places of pleasure. There they stayed all the next day, upon the occasion of a Turkish Feast called Byram. Mar. XXVII. Riding by Engannim they were twice in danger: once by Thieves dwelling hard by; another time by the Arabs in a Wood about twelve miles thence. That night they came to Sychar a City of Samaria mentioned Joh. IV. distant from Engannim seven and twenty miles. They stayed there the next day. It is now called Napolis; Jacob's Well is near it, the waters of it sweet as milk.

March XXIX. they went from Sychar toward Jerusalem, the nearer to which place they came the more barren and unpleasant they found the soil. At length coming to a large Grove or Wilderness full of Trees and Hills [perhaps this was Mount Ephraim] From the top of the Hill, they saw the Sea on the right hand, and little Vessels upon it, passing to Joppa. About three or four in the Afternoon they came to a ruinous Town called Beere, of old (as was reported to them) Beersheba, a great City: but more probably Beeroth, mentioned Jos. XVIII. 25. It is said that was the place where Christs Parents first mist him in their journey, Luke II. 44. They would have lodged there that night, being weary and hungry, and having spent their Provision, but they could have nothing fit for themselves or their Horses, and being from Jerusalem but ten miles they went on, and after having travelled five or six miles had a view of the City. Thus our Country∣man, a Clergy-man tells us in his Book.

This interposition of Samaria between Galilee and Judea must be remembred when we read the borders and portions of the Tribes set out, Ezek. XLVIII. where Manasseh and Ephraim (the Country of Samaria) are bounded and set out as formerly, but must not be reckoned und•••• the notion of Samaria as they had been.

Necessity it self found or made a way betwixt Judea and Galilee through Samaria, be∣cause indeed there was no other way they could go, unless a long way about, through the Country beyond Jordan. Nor was there any reason why they should make any dif∣ficulty of going through Samaria, unless the hostility of the Country. For,

h 1.78 For the Country of the Cuthites is clean. (So that without scruple they might gather of the fruits and products of it.) The gatherings of their waters are clean. (So that a Jew might drink, or wash himself in them.) Their dwellings are clean. (So that he might enter thereinto, eat, or lodge there.) Their roads are clean. (So that the dust of them did not defile a Jew's feet.)

The method of the Story in this place, by compairing it with other Evangelist may be thus put together. Herod had imprisoned John Baptist, under pretence of his growing too popular, and that the multitude of his followers encreasing, tended to innovate c 1.79 Our Saviour understanding this, and withal that the Sanhedrin, had heard something of the increase of his Disciples too, withdrew from Judea into Galile, that he might be more remote from that kind of thunder-bolt that St. John had been strook with.

VERS. V.

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

Near to the parcel of ground that Iacob gave to his Son Ioseph.

GEN. XLVIII. 22. Jacob had bought a piece of Land of the Children of Hamor for an hundred Lambs, Gen. XXXIII. 19. But, after the Daughter of the Sechemites, he with his Family being forced to retire to places more remote, viz. to Bethel, Beth∣lehem, and Hebron; the Amorites thrust themselves into possession, and he ••ain to regain it with his Sword and Bow.

VERS. VI.

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

Now Iacob's well was there.

OF this Well doth Jacob seem to speak, in those last words of his about Joseph, Gen. XLIX. 22. Joseph is a fruitful bough, even a fruitful bough by a Well. For Joseph's Off-spring inceased to a Kingdom in Jeroboam, and that in Sichem hard by Jacob's Well. He adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where if you will render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Enemy (as it is Psal. XCII. 11. and perhaps Psal. XVIII. 29.) for it is from the Chaldee only, that it signifies a wall; as Buxtorf tell us,] then, the words might be interpreted as a Pro∣phecy concerning those Daughters of Joseph at Shiloh, who passing over to the Enemy restored the hostile Tribe of Benjamin, that otherwise were likely to have perished for want of issue, Judg. XXI. 19, &c. I would render the words, the Daughters go over to the Enemy: and so in the verse are foretold two very signal events that should make

the off-spring of Joseph more peculiarly illustrious; partly that hard by that Well it should encrease into a Kingdom, and that the daughters of that Tribe should restore and re∣build a Tribe that had almost perisht in its hostility against them.

The Greek Interpreters and Samaritan both Text and Version instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my youngest Son; whether on purpose, or through careles∣ness, I know not; so the Greeks instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read as it should seem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Turn thou unto me.

VERS. VI.

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

He sat thus.

HE sat thus, as one weary'd. The Evangelist would let u••know that Christ did not seemingly, or for fashion sake, beg water of the Samaritan woman, but in good earnest, being urg'd to it by thirst and weariness. So 1 King. II. 7. Shew kindness to the Sons of Barzillai, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for so, that is, in a great deal of kindness, they came to me. Act. VII. 8. He gave him the Covenant of Circumcision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so being circum∣cised, he begat Isaac.

VERS. VIII.

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

To buy meat.

IF the Disciples were gone into the City to buy food, how agrees this with v. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Jews have no dealings with the Samaritans? and with that rule of the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let no Israelite eat one mouth∣ful of any thing that is a Samaritans, for if he eat but a little mouthful, he is as if he eat swines flesh. A mouthful, that is, of nothing over which a blessing must be pronounc'd.

d 1.80

Ezra, Zorobabel, and Joshua gather'd together the whole Congregation into the Temple of the Lord, and with three hundred Priests, three hundred Books of the Law, and three hundred Children, anathematiz'd, shammatiz'd, excommunicated the Sama∣ritans, in the name of Jehovah, by a writing indented upon Tables, and an Anathema both of the upper and the lower house. Let no Israelite eat one morsel of any thing that is a Samaritans. Let no Samaritan become a proselyte to Israel, nor let them have a part in the resurrection of the dead. And they sent this curse to all Israel that were in Babylon, who also themselves added their Anathema to this, &c.

But Hierosol. Avodah Zara tells us, e 1.81

R. Jacob bar Acha, in the name of R. Lazar, saith, That the victuals of the Cuthites are allow'd, if nothing of their wine or vinegar be mingled amongst them. Nay further we meet with this passage in Bab. Kiddustin f 1.82, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The unleavened bread of the Cuthites is allow'd, and by that a man may rightly enough keep the Passover.

If the unleaven'd bread for the Passover may be had of the Samaritans, much more common bread. And grant that the Samaritans were to the Jews as Heathens, yet was it lawful for the Jew to partake of the Edibles of the Gentiles, if there was no suspicion that they had been any way polluted, nor been of∣fer'd to Idols; as may be largely made out from Maimon. in his Treatise about forbidden meats. Which suspicion was altogether needless as to the Samaritans, because they and the Jews in a manner agreed upon the same things as clean or unclean, and they were very near as free from Idolatry.

VERS. IX.

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

For the Iews have no dealings with the Samaritans.

I. THAT translation, The Jews have no dealings with the Samaritans, which the French and English follow, seems to stretch the sense of the word beyond what it will well bear: For, 1. granting the Samaritans were meer Heathens, (which some of the Rabbins have affirm'd) yet did not this forbid the Jews having any kind of dealings with them, for they did not refuse Merchandising with any of the Gentile Nations whatever. See Nehem. XIII. 16, &c. 2. But if the Samaritans were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true proselytes, as R. Aki∣bah asserts, or as the Israelites in all things, as Rabban Simeon ben Gamaliel saith of them g 1.83 then much more might the Jews have dealing with them.

II. That Version, non utuntur Judaei Samaritis, as Beza; or non contuntur, as the Vul∣gar, hardly reacheth the sense of the word, or comes fully up to the truth of the thing h 1.84.

It is lawful to eat the unleaven'd bread of the Samaritans, nor is there any suspicion as to their leaven'd bread neither. This is to be understood, if the Samaritan should knead it in the house of an Israelite. Now if the Samaritan may knead dough in an Israelites house, it is evident the Israelite might use the Samaritan.

d 1.85 An Israelite may circumcise a Cuthite, but a Cuthite may not circumcise an Israelite, because he is circumcis'd into the name of mount Gerizzim.

R. Josah saith, let him circumcise him, and let him pass into the name of mount Gerizzim till he departs this life. If therefore it was lawful for the Israelite to circumcise the Cuthite, or Samaritan, and the Samaritan the Israelite, then the Jews had dealings with, or did use the Samaritans.

What then must be the proper meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to answer it; e 1.86 The Cuthites of Caesarea asked R. Abhu, saying, Your fathers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Our fathers, why then do not you the same to us? Let us gather the sense from some∣thing like it; it was a trite and common saying among the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is a gift by whatsoever thou mightest be profited by me, as Mat. XV. 5. According to which form of speech I may say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let not the Samaritans be profitable to the Jews; and in this sense I would understand the words now in hand. The Jews have no such dealings with the Samaritans, as to be obliged to them for any courtesie or benefit receiv'd from them. They ask or receive nothing from them gratis, they borrow nothing of them, which is not forbidden them as to any other Nations.

f 1.87 For three days before the feasts of the Idolaters it is forbidden [the Jews] either to give to or receive from them, to ask, or lend, or borrow of them. But for any other parts of the year, it was not forbidden them. But as to the Samaritans it was not permitted the Jews to borrow or receive any thing from them at any time gratis. Nor indeed can the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place intend any thing else. For whereas it was lawful for the Jews to converse with the Samaritans, buy of them, use their labour, answer to their benedictions, Amen; as we find in Beracoth g 1.88, lodg in their Towns, Luk. IX. 52. I would fain know in what sense after all this can it be said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but in this only, that they would not be oblig'd to them for any kindness. Which may a little serve to illustrate that of Luk. X. 33, &c. and it does very well agree with the matter in hand.

For the words before seem to be what the woman speaks, and not what the Evangelist; and they spoken scoptically, or with sarcasm, Doest thou who art a Jew ask water of me who am a Samaritan? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for you Jews despise all courtesie of the Samaritans to receive the least kindness of them; and do you ask me for water?

The Greek Lexicons back this Exposition, who render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not only by com∣mercium habeo, to have dealings, but also by mutuo accipio, utendum rogo, to borrow for use, &c.

VERS. XI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Whence then hast thou that living water?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living water: The woman mistakes our Saviour's meaning, as if he intended only what was usually exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bubbling, or springing waters. So that when our Saviour talks to her of a water that he had to give, which whosoever should drink of, should thirst no more; the woman laughs in her sleeve indeed, and with all the scorn that could be, saith, Sir, pray give me of this water, that I may never have any thirst, or give my self the trouble of coming hither to draw; for so we ought to conceive of her answer to be rather by way of scoff not supplication.

VERS. XVIII.

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

Thou hast had five husbands, &c.

CHRIST stops her fleering mouth with the dung of her own unchast conversation, charging her with that infamous sort of life she had hitherto liv'd. q. d. Thou for thy impudent adulteries hast suffer'd divorce from five husbands already, and that which thou now hast is not thy husband but an adulterer.

h 1.89 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Cuthites do not understand the Law about betrothings and divorcings. They had their customs of affiancing and divorcing; and per∣haps by how much the less accurate they were about their divorces (I mean with respect to the Jewish rules) the neerer they might come to the first institution of Moses, who al∣low'd no divorces but in the cause of adultery. That this woman was dismist from her husbands, for these infamous faults of hers seems evident partly from the extraordinary number of Husbands, partly that our Saviour mentions her Husbands as well as him that

then liv'd adulterously with her; as if he would intimate that she liv'd dishonestly under her Husbands, as well as with this man.

VERS. XX.

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

Worshipped in this mountain.

THE story of that Temple on Gerizzim out of Josephus and others, is very well known. It was built in emulation and envy to that at Jerusalem, as of old were Dan and Bethel. Hence that irreconcileable hatred between the two Nations, and the apostacy of divers Jews. The Samaritans attributed a certain holiness to the mountain, even after the Temple had been destroy'd; but for what reason they themselves could not well tell. However for the defence of it, the Samaritan Text hath notoriously falsifi∣ed the words of Moses in Deut. XXVII. 4. For whereas the Hebrew hath it, Ye shall set up these stones which I command you this day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in mount Ebal. The Samaritan Text and Version hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in mount Gerizzim, as I have elsewhere observ'd.

i 1.90 R. Jochanan going to Jerusalem to pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he past by that mountain [Gerizzim] a certain Samaritan seeing him, askt him, Whether goest thou? I am, saith he, going to Jerusalem to pray. To whom the Samaritan, Were it not better for thee to pray in this holy mountain, than in that cursed house? Whence comes this mountain to be so holy? saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because (saith the other) it was not over-flown by the waters of the deluge. A doughty reason indeed!

k 1.91 R. Ismael the Son of R. Joseph going to Jerusalem to pray, past by that mountain, a cer∣tain Samaritan meeting him, asks where art thou going? I am going, saith he, to Jerusalem to pray. Saith the other, were it not better for thee to pray in this blessed mountain than in that cursed place. Saith the R. I will tell you what you are like, you are like a god greedy after car∣rion; so you when you know that Idols are hid under this mountain (as it is said, [Gen. XXXV. 4.] and Jacob hid them) you are acted with a greedy desire after them. They said amongst them∣selves, seeing he knows there are Idols hidden in this mountain, he will come in the night and steal them away. And they consulted together to have kill'd him, but he getting up in the night stole away.

Somewhat akin to this Temple on Gerizzim was that built by Onias in Egypt, the story of which you have in l 1.92 Josephus, and the description of it m 1.93. Of this Temple also the Ge∣marists discourse n 1.94, from whom we will borrow a few things.

Simeon the Just dying, said, Onias my Son shall minister in my stead. For this his brother Shimei being older than he by two years and an half, grew very envious. He saith to his bro∣ther, Come hither and I will teach thee the rule and way of ministring: So he puts him on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and girds him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [you shall have the meaning of the words by and by] and then setting him by the Altar, crys out to his brethren the Priests, see here what this man hath vow'd, and does accordingly perform to his wife, viz. that whenever he minister'd in the High Priesthood, he would put on her Stomacher, and be girt about with her girdle. The Gloss upon the place saith that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was a leathern garment; but Aruch from Avodah Zarah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; R. Abba saith it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the stomacher of the heart. What the word in this place should mean, is plain enough from the story it self. Shimei that he might render his brother both ridiculous and odious to the rest of the Priests, perswades him to perform his services with his wife's Stomacher instead of the Brest-plate of the High Priest, and her girdle instead of that curious one they were wont to be girt with, &c.

The story goes on: His brethren the Priests upon this contrive his death, but he escaping their hands, fled into Alexandria of Egypt, and there building an Altar, offer'd Idolatrous sa∣crifices upon it. These are the words of R. Meir, but R. Judah tells him the thing was not so; for Onias did not own his brother Shimei to be two years and an half older than himself; but envying him, told him, come and I will teach thee the rule and method of thy Ministry. And so as R. Judah relates the matter, the Tables are turn'd, the whole scene alter'd, so that Onias perswades his brother Shimei to put on his wife's Stomacher, and gird himself with her girdle, and for that reason the Priests do plot the death of Shimei. But when he had declar'd the whole matter as it was indeed, then they design to kill Onias: He therefore flying into Alexandria in Egypt, builds there an Altar, and offer'd sacrifices upon it to the name of the Lord, according as it is said, o 1.95 In that day shall be an Altar to the Lord in the midst of the land of Egypt.

And now it is at the Readers choice to determine which of these two Temples, that in Egypt, or this upon Gerizzim are built upon the best foundation, the one by a fugitive Priest under pretence of a Divine Prophesie; the other by a fugitive Priest too, under pretence that that Mount was the Mount upon which the blessings had been pronounced. Let the Jews speak for themselves whether they believed that Onias with pure regard to

that Prophesie did build his Temple in Egypt; and let every wise man laugh at those that do thus perswade themselves. However this is certain, they had universally much more favourable thoughts of that in Egypt, than this upon Mount Gerizzim; hence that pas∣sage in the place before quoted: If any one say, I devote an whole burnt-offering, let him offer it in the Temple at Jerusalem; for if he offer it in the Temple of Onias, he doth not per∣form his vow; but if any one say, I devote an whole burnt-offering for the Temple of Onias, though he ought to offer it in the Temple at Jerusalem, yet if he offer it in the Temple of Onias, he acquits himself. R. Simeon saith, it is no burnt-offering. Moreover, if any one shall say I vow my self to be a Nazarite, let him shave himself in the Temple at Jerusalem, for if he be sha∣ven in the Temple of Onias, he doth not perform his vow; but if he should say, I vow my self a Nazarite, so that I may be shaven in the Temple of Onias, and he do shave himself there, he is a Nazarite.

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

And ye say that in Ierusalem, &c.

What? did not the Samaritans themselves confess that Jerusalem was the place ap∣pointed by God himself for his Worship? No doubt, they could not be ignorant of the Temple which Solomon had built, nor did they believe but from the times of David and Solomon God had fixed his name and residence at Jerusalem. And as to their prefer∣ing their Temple on Gerizzim before that in Jerusalem notwithstanding all this; it is pro∣bable their boldness and emulation might take its rise from hence, viz. they saw the se∣cond Temple falling so short of its ancient and primitive glory; they observ'd that the Divine presence over the Ark, the Ark it self, the Cherubims, the Urim and Thummim, the spirit of Prophesie, &c. were no more in that place.

VERS. XXXV.

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

I know that Messias cometh.

IF the Samaritans rejected all the Books of the Old Testament, excepting the five Books of Moses, it may be a question whence this woman should know the name of Messias, for that it is not to be found throughout the whole Pentateuch. From whence also may further arise a twofold enquiry more; one, whether the Samaritans were of the same opinion with the Sadducees; the other, whether those Sadducees that liv'd amongst the Jews, rejected all the Books of the Old Testament, excepting those of Moses only. Perhaps they might so reject them as to forbid their being read in their Synagogues, in the same manner as the Jews rejected the Hagiographa; but the question is, whether they did not use them, read them, and believe them as the Jews did those holy writings.

p 1.96 They snatch all the sacred Books out of the fire (though on the Sabbath day) whether they read, or whether they read them not. The Gloss is, Whether they read them, that is, the Pro∣phets; which they are wont to read in their Synagogues on the Sabbath-day, or whether they read them not, that is, the Hagiographa. It is likely that the Sadducees and Samaritans (I mean those Samaritans that liv'd about our Saviours time and before) might disown the Prophets and the Holy writings much after the same manner and no more. For is it at all probable that they were either ignorant of the Histories of Joshua, Judges, Samuel, the Kings, and the writings of the Prophets, or that they accounted them tales and of no va∣lue? There were some amongst the Samaritans, as Eulogius in Photius q 1.97 tells us, who had an opinion that Joshuah the Son of Nun was that Prophet (of whom Moses spake) that God would raise up to them out of their brethren like to him. Do we think then that the History and Book of Joshua were unknown or disown'd by them? However I cannot omit with∣out some remarks, some few passages we meet with in Sanhedr. r 1.98

The Sadducees asked Rabban Gamaliel, whence he could prove it that God would raise the dead, from the Law (saith he) and from the Prophets, and from the Holy Writings. And ac∣cordingly he alledgeth his proofs out of each Book, which I hope may not be very tedi∣ous to the Reader to take notice of in this place. I prove it out of the Law, where it is written, And the Lord said to Moses, Deut. XXXI. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold, thou shalt sleep with thy fathers and rise again. They say probably it is meant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This people will rise up and go a whoring. I prove it out of the Prophets according as it is written, thy dead men shall live, together with my dead body shall they arise, awake and sing ye that dwell in the dust, Isa. XXVI. 19. But perhaps (say they) this may be meant of those dead which Ezekiel raised. I prove it out of the Hagiographa, according as it is writien, The roof of thy mouth is like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak, Cant. VII. 9. But perhaps (say they) it is meant they move their lips in the world. I add [say they] though it is not, I confess, in the Gemarists Text, because reason and sense makes it evident, that this ought to be added, and the Gloss confirms it.

Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection, either out of the Prophets, or the Hagiographae against the Sadducees, if those Books had been either not known, or of no authority amongst them. And we see that the Books themselves out of which these proofs were brought were not excepted against, but the places quoted had another sense put upon them, and pleaded for by them. s 1.99

It is a Tradition of R. Simeon ben Eliezer, I said unto the Scribes of the Samaritans, ye therefore err because you do not interpret according to R. Nehemiah, for it is a Tra∣dition of R. Nehemiah's, where ever we meet with a word which ought to have the let∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the beginning of it; if it have it not, you must then put an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the end of it. e. g. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they answer R. Nehemiah;

but behold it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Now those that return this answer to R. Nehemiah, if they be the Samaritan Scribes, then do they themselves quote the ninth Psalm.

But further, the Book of Ezekiel is quoted by a Samaritan in this story: t 1.100

Rabban Jonathan went to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neapolis (i. e. Sychar) of the Samaritans.—A certain Samari∣tan was in his company. When they came to Mount Gerizzim, the Samaritan saith un∣to him, How comes it to pass that we are gotten to this holy mountain? R. Jonathan saith how comes this mountain to be holy? the Samaritan answer'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because it was never plagu'd with the waters of the deluge; saith R. Jonathan how prove. you this? the Samaritan answer'd, is it not written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Son of man, say unto her, thou art the land not cleansed, nor rain'd upon in the day of indignation, Ezek. XXII. 24. If it were so, saith R. Jonathan, then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos * 1.101: A certain Sad∣ducee said to a certain Rabbi, He that created the Hills did not make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a spirit, or the wind. And he that created the wind did not make the hills; for it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold he that formeth the mountains and createth the wind Amos, V. 13. The Rabbi answer'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou fool, go on but to the end of the verse, and thou wilt find the Lord of Hosts is his name.

That passage also is remarkable x 1.102, They do not snatch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Books and Volums of the Hereticks from the flames, they may be burnt where they are. The Gloss is, The Books of Hereticks, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Idolaters (or those that use any strange worship) who wrote out the Law, the Prophets, and the Holy writings for their own use, in the Assyrian cha∣racter and holy language. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the place renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They snatch not away the Volums and Books of the Sadducees. If by Hereticks the Sadducees are to be understood as the latter Gloss would have it, then comparing it with the former, they had the Law, Prophets, and the Holy writings writ in the Assyri∣an Character in the Holy language.

If by Hereticks the Christians are understood, as in the former Gloss, (for as to the Gen∣tiles there is no room to understand it of them in this place) then we see what Copies of the Old Testament the Hebrew-Christians anciently had in use.

It may be objected, that if the Sadducees admitted the Books of the Prophets, and the Holy writings, with this exception only, that they had them not read in their Synagogues, how came they to deny the Resurrection from the dead, when it is so plainly asserted in those Books?

To this may be answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith, that no article in Religion ought to be ad∣mitted, that cannot be made out plainly from the five Books of Moses. Compare this with that of the Pharisees y 1.103, However any person may acknowledg the Resurrection from the dead, yet if he does not own that there is some indication of it in the Law, he denies a funda∣mental. So that whereas Moses seemed not clearly and in terminis to express himself as to the Resurrection, the Sadducees would not admit it as an article of their Faith, though something like it may have occur'd in the Prophets, so long as those expressions in the Pro∣phets may be turn'd to some other sense, either Historical or Allegorical. But if they had apprehended any thing plain and express in the Books of Moses, the Prophets also asser∣ting and illustrating the same thing, I cannot see why we should not believe they were receiv'd by them.

It is something of this kind the passage now in hand, where we find the Samaritan wo∣man using the word Messias, which though it is not to be met with in the Books of Mo∣ses, yet Moses having clearly spoken of his coming, whom the Prophets afterward signa∣liz'd by the name of the Messias; this foundation being laid, the Sadducees and the Sama∣ritans, do not stick to speak of him in the same manner, and under the same title where∣in the Prophets had mention'd him. But then what kind of conceptions they had of the person, Kingdom, and days of the Messiah, whether they expected the fore-runner Elias, or the Resurrection of the dead at his coming, as the Scribes and Pharisees did, is scarcely credible.

VERS. XXVII.

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

They marvel'd that he talked with the woman.

THEY marvel he should talk with a woman, much more with a Samaritan woman. z 1.104 R. Jose the Galilaean being upon a journey 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I am much mistaken if it should not be writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) found Berurea in the way; to whom he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what way must we go to Lydda? She answered, O thou foolish Galilean have not the wise men taught 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do not multiply discourse with a woman? Thou oughtest only to have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which way to Lydda.

Upon what occasion this woman should be call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berurea is not our business at present to enquire; but that the Reader may know something of her, she was the wife of R. Meir, a learned woman, and a teacher her self a 1.105:

His wife Berurea was a wise woman of whom many things are related in Avodah Zarah. Another story we have of her b 1.106 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berurea found a certain Scholar reading mutteringly, and spurn'd at him, &c.

c 1.107

Samuel saith, they do not salute a woman at all.

d 1.108

A certain Matron askt R. Elea∣zar, why, when the sin of the Golden Calf was but one only, should it be punisht with a threefold kind of death? he answer'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a woman ought not to be wise above her Distaff. Saith Hyrcanus to him, because you did not answer her a word out of the Law, she will keep back from us three hundred measures of Tythes yearly; but he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let the words of the Law be burn'd rather than committed to women.

e 1.109

Let no one talk with a woman in the street, no not with his own wife.

VERS. XXVIII.

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

Left her water-pot.

TWAS kindly done to leave her water-pot behind her, that Jesus and his Disci∣ples whom she now saw come up to him, might have wherewithal to drink.

VERS. XXIX.

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

Who hath told me all things that ever I did, &c.

THIS passage doth something agree with the Jewish notion about their Messiah's smelling.

f 1.110

It is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he shall make him of quick scent or smell in the fear of the Lord, Isa. XI. 3. Rabba saith, he shall be of quick scent, and shall judg, as it is written, he shall not judg by the sight of his eyes, &c. Ben Cozibah reign'd two years and an half, and said to the Rabbins, I am the Messiah. They say unto him, it is said of the Messiah, that he shall be of quick scent and shall judg; let us see if you can smell and judg; which when he could not do, they killed him.

The Samaritan woman perceiv'd that Jesus had smelt out all her clandestine wicked∣nesses which she had perpetrated out of the view of men, for which very reason she ar∣gu'd it with her self that this must be the Messiah. And by her report her fellow Citizens are encourag'd to come and see him. They see him, hear him, invite him, receive and en∣tertain him, and believe in him. Is it not probable therefore that they as well as the Jews might have expected the coming of the Messiah about this time? if so, whence should they learn it, from the Jews? or from the Book of Daniel?

VERS. XXXV.

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

There are yet four months, and then cometh the harvest.

THE beginning of the harvest [that is the barley-harvest] was about the middle of the month Nisan. Consult Levit. XXIII. 10, &c. Deut. XVI. 9.

* 1.111 Half Tisri, all Marheshvan, and half Cisleu, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the seeds time. Half Cisleu, whole Te∣beth, and half Shebat, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the winter. Half Shebat, whole Adar, and half Nisan, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the winter solstice. Half Nisan, all Ijar, and half Sevan, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the harvest. Half Sivan, all Tammuz, and half Ab, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Summer. Half Ab, all Elul, and half Tisri, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great heat.

They sow'd the wheat and spelt in the month Tisri, and Marheshvan, and so onward. Targ. upon Eccles. XI. 2. Give a good portion of thy seed to thy field in the month Tisri, and withhold thou not from sowing also in Cisleu.

They sow'd barley in the months Shebat and Adar.

i 1.112 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The lateward seed, or that which is hid and lieth long in the earth, the wheat and the spelt, which do not soon ripen, are sown in Marheshvan, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the early seed, the barley, which soon ripens, is sown in Shebat and Adar.

k 1.113 They sow seventy days before the Passover.

The Barley therefore, the hope of an harvest to come after four months, was not yet committed to the ground, and yet our Saviour saith, Behold the fields are already white unto the harvest. Which thing being a little observ'd, will help to illustrate the words and design of our Lord. Lift up your eyes (saith he) and look upon the fields, &c. pointing with∣out doubt toward that numerous crowd of people that at that time flockt toward him out of the City, q. d. Behold what an harvest of souls is here, where there had been no sowing beforehand.

Now let us but reckon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the four months backward from the beginning of the barley-harvest, or the middle of the month Nisan, and we shall go back to the mid∣dle of the month Cisleu, which will fall in with the beginning of our December, or there∣about; whence it will be easie to conjecture what Feast that was, of which mention is made, Chap. V. 1.

VERS. XLVI.

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

A certain Nobleman.

THIS Nobleman probably might be some Herodian, such as we find mention'd Mat. XXII. 16. not meerly a servant or attendant upon Herod the Tetrarch, who reign'd at this time, but one devoted to Herod's family, out of principles of conscience and sub∣mission. For we have elsewhere shewn the controversie in that Nation about the introdu∣cing of Herod the Great into the Government; and whether there was not a spice of that quarrel in the differences of the Shammeans and the Hillelites, might be a matter worth our enquiry, but not in this place. But suppose this Nobleman at present to have been an attendant upon Herod the Tetrarch (setting aside that controversie) and then the words of our Blessed Saviour, v. 48. Except ye see signs and wonders ye will not believe, may have this tendency and design in them. The Jews they requir'd signs, 1 Cor. I. 22. but Herod's Court was especially to be charg'd with this curiosity, because they had heard John the Bap∣tist, yea even the Tetrarch himself with some kind of observance and veneration, and yet be∣cause John shewed no sign, did no miracle, Joh. X. 41 he was the easilier thrown into prison, and not believ'd; for the story of his imprisonment immediately follows. Compare that passage with Luk. XXIII. 8.

CHAP. V.

VERS. I.

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

After this there was a feast of the Iews.

THE other Evangelists speak but sparingly of Christs Acts in Judea, this of ours something more copiously. They mention nothing of the Passovers from his Bap∣tism to his death, excepting the very last; but St. John points at them all. The first he speaks of Chap. II. 13. the third, Chap. VI. 4. the fourth, Chap. XIII. 1. and the se∣cond in this place. It is true, he does not call it by the name of the Passover here, but on∣ly a feast in general. However the words of our Saviour mention'd above, Chap. IV. 35. do give some kind of light into this matter.

VERS. II.

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

In the Hebrew tongue.

THAT is in the language beyond Euphrates, or the Chaldean.

Aruch upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the lan∣guage of those beyond the flood.

l 1.114 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if the holy Books be written in the Egyptian, or Medes, or Hebrew language: Gloss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Hebrew, that is, the language of those beyond Euphrates.

m 1.115 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Hebrew writing is that of those beyond the river.

So that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they mean the Chaldee language, which from their return out of Babylon, had been their mother tongue; and they call it the language of those be∣yond Euphrates, (although used also in common with the Syrians on this side Euphrates) that with respect to the Jews, they might distinguish it from the ancient holy tongue, q. d. not the tongue they used before they went into captivity, but that which they brought along with them from beyond Euphrates.

The Jews to whom this was the mother tongue were called Hebrews; and from thence are distinguisht from the Hellenists, which every ones knows. Whence St. Paul should call himself an Hebrew, 2 Cor. XI. 22. when he was born in Tarsus of Cilicia, might deserve our consideration.

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

Having five Proches.

It mightily obtains amongst some that in Bethesda the sacrifices were washt before they offer'd them; but here I am a little at a stnd. For,

I. It is very difficult proving that the Sacrifices were washt at all, either here or in any place else, before they were offer'd. The Holy Scriptures are wholly silent as to any such thing; nor as far as I have yet found, do the Traditional writings speak of it. It is confest the entrails were washt after the beast had been slain, and for this service there was set apart in the very Temple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the washing room. But for their bodies, their skins, or backs, whether they were washt before they were slain, is justly question∣able.

II. Amongst all the blemishes and defects whereby the beast was render'd unfit for sa∣crifice, we do not read that this was ever reckon'd, that they had not been washed. Do we believe that Abraham washt the Ram caught in thickets, Gen. XXII. before he sacrific'd it? It is said indeed, n 1.116

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That he took it and wiped it. But this was after he had taken off the skin.

He took it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and taking off the skin, he said, Be∣hold this, O Lord, as if the skin of thy servant Isaac was taken off before thee. He wi∣ped it [Gloss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he wiped it with a sponge] and said, Behold this as if Isaac was wip'd.

He burnt it and said, &c.

I. I would therefore judg rather that men and not beasts were washed in the Pool of Bethesda. I mean the unclean, that by washing they might be purify'd. For whoever con∣siders the numbers of the unclean that did every day stand in need of being wash∣ed; and whoever would a little turn over the Talmudick Treatises about Purifications, and the gatherings of waters for those purposes, might easily perswade himself that both Bethesda, and all the other Pools in Jerusalem did serve rather for the washing of men, and not of beasts.

I would further judg that the Syriack Interpreter when he renders that passage, There was at Jerusalem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a certain place of Baptistery, that he intended rather the washing unclean persons than beasts.

II. o 1.117 There was not any like to Benaiah the Son of Jehojadah under the second Temple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he one day struck his foot against a dead Tortoise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and went down to Siloam, where breaking all the little particles of hail, he washed himself.—This was on the shortest day in winter, the tenth of the Month Tebeth.

I do not concern my self for the truth of this story; but must take notice what he hints that telleth it; viz. that in such a case men were wont to wash themselves in Siloam, not the Fountain, but the Pool.

p 1.118 Simeon Sicuensis dug Wells, Cisterns and Caves in Jerusalem—saith Rabban Jochanan ben Zacchai, if a woman should come to thee and ask thee about her Menstrua, Thou saist to her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dip thy self in this Well, for the waters thereof will purifie.

III. Those five Porches therefore seem to be the several entrances by which the unclean went down into the waters to be washed; and in which before washing they might lay up

their Cloths, and after it, put them on again being there always protected from the rain. And perhaps they had their different entrances and descents according to the different sorts of uncleanness, that all those that were one and the same way defiled, should have one and the same entrance and descent into the Pool. That this was the first design and use of these Porches, I do not at all doubt, though afterward there was another use for them brought in. And as to the washing of the unclean in this Pool, let me also superadd this one remark. That when they allowed (and that of necessity because of the multitudes of unclean persons) the lesser gatherings of waters, viz. forty Seah's of water in a place fitted on purpose both for bredth and depth, if there was no greater plenty of water, then we must not suppose that they would by any means neglect the Ponds and Pools.

VERS. IV.

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

An Angel went down at a certain season.

IT is hardly imaginable that these impotent people lay day and night throughout the whole year at this Pool. It seems rather that the troubling of the waters and heal∣ing the sick was usual only at the solemn Feasts, probably only the Feasts of the Passover. And so▪ it may not be ••miss to interpret the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with this restriction, it was a Feast of the Jews and an Angel went down at that certain season into the Pool, &c.

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

And troubled the water.

We have this Story, or rather this Tale concerning a certain Fountain troubled by an evil Angel. f 1.119 It is a Story in our City concerning Abba Joses [saith R. Berechiah in the name of R. Simeon] that when he sate at the Fountain, and required something, there appear'd to him the Spirit that resided there, and said, you know well enough, how many years I have dwelt in this place, and how your selves and your Wives have come and returned without any damage done to you. But now you must know that an evil Spirit, endeavours to supply my room; who would prove very mischievous amongst you. He saith to him, what must we do then? He answered him and said, Go and tell the Towns people, that whoever hath an Ham∣mer, and an Iron Pinn or Bolt, let him come hither to morrow morning, and have his eyes intent upon the waters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and when you see the waters troubled then let them knock with the Iron, and say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the victory is ours: and so let them not go back till they see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thick drops of blood upon the face of the waters. [The Gloss is; By this sign, it will appear that the Spirit was conquered and killed,] And so, they rest of the Legend tells us, that they did as was commanded, and did not depart till they saw the thick drops of blood upon the waters. Let them enjoy themselves in their doughty victory.

When the time was not afar off, wherein there should be a Fountain opened for sin, and for uncleanness, Zech. XIII. 1. viz. The Fountain of the blood of Christ; divine Providence would have it, that a thing of that inconceiveable excellency and benefit should not want some notable prognostick, and forerunner. And therefore amongst all the Fountains and Pools that were in Jerusalem for washing the unclean, he chose the most noble and celebrated Pool of Bethesda or Siloam, that in that might appear some pre∣figuration of his blood that should heal the world. Those waters therefore that had been only cleansing before, were made healing now; that, by their purifying and heal∣ing quality, they might prefigure, and proclaim, that that true and living Fountain was not far off, who should both purge and heal mankind in the highest degree.

How many years before our Saviour's suffering, this miraculous vertue of the Pool discovered its self, the Holy Story doth not tell us; and as for the traditional Books, I do not find that they once mention the thing, although I have turned over not a few of their Writings (if possible) to have met with it. From what Epocha therefore to date the beginning of it, would seem rashness in us to undertake the determining. Whether from the first structure of the Sheep-gate by Eliashib, as some persons of great note judge: or whether from the extinction of the Asmonean Family, or the rebuilding of the Temple by Herod, or from the Nativity of our Saviour, or from any other time let the Rea∣der make his own choice: What if we should date it from that great Earth-quake, of which Josephus g hath this passage: About that time, about the Battel of Actium betwixt* 1.120 Cesar and Antony, the seventh year of the Reign of King Herod, there was a mighty Earth∣quake in Judea, that made an infinite slaughter of Beasts in that Country; and near ten thou∣sand people slain by the fall of Houses. Perhaps in that ruine the Tower of Siloam fell, of which, Luke XIII. 4. and what if then the Angel made his descent first into the Pool? as Matth. XXVIII. 2. There was a great Earthquake, for the Angel of the Lord descended, &c. But in this matter, I had rather learn than dogmatize.

It might be further enquired, at what time it was first known that the healing quality followed the troubling of the waters; but this is as dark and obscure as the former: especially when the Spirit of Prophecy, appearance of Angels, and working of Miracles had been things so long unwonted in that Nation.

The Masters attribute such a kind of an healing virtue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the fountain of Miriam, as they call it in the Sea of Tiberias.

h 1.121 The Story is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a certain Ulcerous Man, who, went down to the Sea of Tiberias, that he might dip himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and it hap∣pened to be the time when the Well of Miriam flowed, so that he swam there and was healed.

They have a fiction about a certain Well that opened it self to the Israelites in the Wilderness for the merits of Miriam, which at her departure disappeared. They sup∣pose also, as it should seem, that a certain Well or gulph, in some part of the Sea of Gen∣nesaret had obtained this Medicinal vertue for her sake. It is a wonder they had not got the story of this Pool by the end too, and attributed its vertue to the merits of So∣lomon, because this once was Solomon's Pool.

There was a time when God shewed wonders upon the Fountains and Rivers about Jerusalem, in a very different manner, that is, in great severity and judgment, as now in mercy and compassion.

i 1.122 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ These are the words of Josephus exhorting the people to surrender themselves. Those springs flow abun∣dantly to Titus, which as to us, had dryed away long before. For you know, how before his coming, Siloam, and all the Springs about the City failed so much, that water was bought by the bottle: but now, they bubble up afresh for your Enemies, and that in such abundance, that they have sufficiently, not only for themselves, but for their Cattel and Gardens. Which very miracle this Nation hath formerly experienced, when this City was taken by the King of Babylon.

If there was such a miracle upon the waters upon the approach of the Enemy and destroyer; it is less wonder, that there should be some miraculous appearances there, though in a different manner, at the approach of him who was to be our Saviour.

How long the vertue of this Pool lasted for healing the Impotent, whether to the de∣struction of Jerusalem; or whether it ceased before, or from this very time, it would be to as little purpose to enquire, as after the original and first appearance of it, being both so very uncertain and unintelligible.

VERS. VI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Wilt thou be made whole?

IT is no question but he desired to be healed, because for that vey end he had layen there so long. But this question of our Saviour, hath respect to the Sabbath, q. d. wouldst thou be healed on the Sabbath day? For, that they were infinitely superstitious in this matter, there are several instances in the Evangelists, not to mention their own Traditions, Mark III. 2. Luke XIII. 14. and XIV. 3.

VERS. VIII.

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

Take up thy bed and walk.

I Would render it in the Jewish language thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He said elsewhere, Take up thy bed and go thy way into thine House, Mark II. 11. Whether this be the same with that, it is not so very clear.

I. The common distinction must be observed between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which respects the Sabbath: that is so, that there may be a difference betwixt a private place, or what is any ones peculiar right, and a publick place, or what is of more publick and common right. Let nothing be carried out on the Sabbath, out of a private place into a publick, and so on the contrary.

k 1.123 Whoever on the Sabbath, carries out any thing either from a private place to a publick, or from a publick place to a private, or brings in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if he do this unadvisedly, he is bound to offer Sacrifice for his sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but if presumptuously, he is punished by cutting off, and being stoned.

II. But it was lawful within places of private propriety, such as were the Porches, Entryes, and Courts, where various Families dwelling together by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be joyn∣ed; it was lawful for them to remove and bear from one place to another, but not all things, nor indeed any thing, unless upon very urgent necessity.

l 1.124 They remove four or five Chests of straw, or fruits, for the sakes of Passengers, or want of Beth Midrash. But they remove not their treasure, &c. The Gloss is, They remove these things, if they have need of the place they take up; either for Passengers to eat, or Scholars to learn in: neither are solicitous for their labour on the Sabbath, &c.

But what do we speak of these things, whenas by the Canons and Rules of the Scribes, it is forbidden them to carry any thing of the least weight or burden on the Sabbath day. So that it would be plainly contrary to those rules to take his Bed hither or thi∣ther in the Porch it self, much more out of the Porch into the streets. It is worthy our observing therefore, that our Saviour did not think it enough, meerly to heal the Impo∣tent Man on the Sabbath day, which was against their rules; but further commanded him to take up his Bed, which was much more against that rule. From whence it is very evident that Christ had determined within himself either to try the Faith and Obe∣dience of this man, or else at this time openly to shake the Jewish Sabbath, which e're long he knew must be thrown off the hinges it now turned upon; or both.

VERS. IX.

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

Was the Sabbath.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned in St. Luke VI. 1. was this very Sabbath, or the very next.

VERS. XVII.

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

My Father worketh hitherto.

OUR Saviour being called before the Sanhedrin: I. Asserts the Messiah to be God, and II. That he himself is the Messiah. The Son of God and the Messiah, are convertible terms, which the Jews deny not, and yet have very wrong conceptions a∣bout filiation, or being made a Son.

St. Peter confesseth Matth. XVI. 16. Thou art Christ the Son of God. So also Caiphas in his interrogatory Matth. XXVI. 63. Art thou Christ, the Son of God? but they hardly agree in the same sense and notion of Son-ship. Aben Ezra upon Psal. II. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kiss the Son: confesseth that this is properly spoken of the Messiah; but in Midr. Tillin, there is a vehement dispute against true filiation. The same Aben Ezra likewise confess∣eth that in Dan. III. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One like the Son of God: is to be taken in the same sense with that of Prov. XXXI. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with my Son, and what the Son of my Womb? But Saadias and R. Solomon, understand it of an Angel.

m 1.125 There is one who hath neither Son nor Brother; the Holy Blessed; who hath neither Bro∣ther nor Son? He hath no Brother, how should he have a Son? only that God loved Israel, and so called them his Children.

It is not unknown with what obstinacy the Jews deny the God-head of the Messiah. Whence the Apostle writing to the Hebrews, lays this down as his first foundation of Discourse, That the Messiah is truly God, Heb. I. Which they, being ignorant of the great mystery of the Trinity, deny; fearing lest if they should acknowledge Messiah to be God, they should acknowledge more Gods than one. Hence they every day repeated in the recitals of their Phylacteries, Hear O Israel, The Lord thy God is one Lord. And so, being blind as to the mystery of the Trinity, are the more hardened to deny that.

Our Saviour strenuously asserts here the God-head of the Son, or Messiah, namely, that he hath the same power with the Father, the same honour due to him as to the Fa∣ther, that he hath all things in common with the Father; and hence he makes this re∣ply upon them about healing on the Sabbath; my Father worketh on the Sabbath day, so do I also.

VERS. XIX.

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

The Son can do nothing of himself.

THAT is, The Messiah can do nothing of himself. For he is a Servant and sent by his Father, so that he must work, not of his own will and pleasure, but his Father's, Isai. XLII. 1. Behold my servant. Targ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Behold my Servant the Mes∣siah. So Kemch. in loc. and St. Paul, Philip. II. 7.

The Jew himself, however he may endeavour to elude the sense of that phrase The Son of God, yet cannot deny the truth of this Maxim, That the Messiah can do nothing, but according to the will and prescription of his Father that sent him. Which he also will ex∣pound

not of the weakness and impotency, but the perfection and obedience of the Son, that he so doth.

VERS. XXV.

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

The hour cometh, and now is, when the dead shall hear, &c.

THE Jews, as we have said before, looked for the Resurrection of the dead at the coming of Messiah; and that truly, and with great reason, though it was not to be in their sense.

The Vision of Ezekiel about the dry bones living, Chap. XXXVII. and those words of Isaiah, thy dead men shall live, &c. Chap. XXVI. 20. suggesting to them some such thing, although they grope exceedingly in the dark, as to the true interpretation of this matter.

That of R. Eliczer is well enough, n 1.126 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The people of the Earth [the Gentiles] do not live; which somewhat agrees with that of the Apostle, Ephes. II 2. Ye were dead in trespasses and sins. Nor does that of Jeremiah Bar Abba sound much differently o 1.127. The dry bones [Ezek. XXXVII.] are the Sons of men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in whom is not the moisture of the Law.

It is true, many bodies of the Saints arose, when Christ himself arose, Matth. XXVII. 52. But, as to those places in Scripture which hint the Resurrection of the dead at his coming, I would not understand them so much of these as the raising the Gentiles from their spi∣ritual death of sin, when they lay in ignorance and Idolatry, to the light and life of the Gospel. Nor need we wholly expound Ezekiel's dry bones recovered to life, of the re∣turn of the Tribes of Israel from their Captivity (though that may be included in it) but rather, or together with that, the resuscitation of the Israel of God, (that is, those Gen∣tiles that were to believe in the Messiah) from their spiritual death.

The words in the Revel. XX. 5. This is the first Resurrection, do seem to confirm this. Now what, and at what time is this Resurrection? When the great Angel of the Cove∣nant, Christ, had bound the old Dragon with the Chains of the Gospel, and shut him up that he should no more seduce the Nations p 1.128 by lying Wonders, Oracles, and Divi∣nations, and his False-gods as formerly he had done; that is, when the Gospel being published amongst the Heathen Nations, had laid open all the devices, and delusions of Satan and had restored them from the death of sin, and ignorance, to a true state of life indeed. This was the first Resurrection.

That our Saviour in this place speaks of this Resurrection, I so much the less doubt, because, that Resurrction he here intends, he plainly distinguishes it from the last and general Resurrection of the dead, vers. 28, 29. this first Resurrection, from that last; which he points therefore to, as it were with his finger, the hour is coming and now is, &c.

VERS. XXVII.

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

To execute judgment also, because he is the Son of man.

DAN. VII. 13. Behold one like the Son of Man, came with the Clouds, and came to the Antient of days—and there was given him dominion and glory, &c. To this our blessed Saviour seems to have respect in these words, as the thing it self plainly shews. R. Solomon upon the place. One like the Son of man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the King, the Messiah. R. Saadias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the Messiah our righteousness. When our Saviour declared before the Sanhedrin, Ye shall see the Son of Man sitting on the right hand of power, and coming in the Clouds: they all said, art thou Christ, the Son of the blessed God? by which they imply that the Son of God and Christ are convertible terms; as also are Christ, and the Son of Man. And it plainly shews that their eyes were intent up∣this place. Art thou that Son of Man spoken of in Daniel, who is the Son of God, the Messiah? So did Christ in these words look that way.

VERS. XXX.

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

As I hear I judge.

HE seems to allude to a custom amongst them q 1.129. The Judge of an inferior Court, if he doubts in any matter, goes up to Jerusalem, and takes the determinati∣on of the Sanhedrin, and according to that he judgeth.

VERS. XXXV.

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

A burning and shining light.

HE speaks according to the vulgar dialect of that Nation; who were wont to call any person famous for life or knowledge 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Candle. r 1.130 Shuah [the Father∣in-law of Judah, Gen. XXXVIII.] was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Candle or light of the place where he lived. The Gloss is, One of the most famous men in the City, inlightning their eyes: hence the title given to the Rabbins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Candle of the Law. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lamp of light.

VERS. XXXIX.

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

Search the Scriptures.

THIS seems not to be of the imperative but indicative mood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ye search the Scriptures, and in them ye think ye have eternal life, and they are they that testifie of me; yet ye will not come to me that ye might have life. What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 means is not unknown to any that have but dipt into Jewish Authors. It denotes a something more narrow search into the Scriptures, something between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an enquiry into the literal and Cabbalistical sense of the words, as R. Bechai in every leaf shews by several instances. Those Treatises which are called Rabboth, are made up of that kind of expositions, viz. Mystical and Allegorical.

CHAP. VI.

VERS. IV.

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

And the Passover was nigh.

a 1.131 IT is a Tradition: They enquire and discourse about the rites of the Passover, thirty days before the Feast. b 1.132 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is half. That is half of those thirty days, before the Feast, wherein they discourse of the rites of it.

From the entrance of these thirty days and so onward, this Feast was in the eyes and mouth of this people, but especially in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or fifteen days immediately before the Passover. Hence perhaps, we may take the meaning of these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Passover was nigh.

From the entrance or beginning of these thirty days, viz. From the fifteenth day of the month Adar, they repaired the ways, the Streets, the Bridges, the Pools, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and dispatched all other publick businesses, they painted the Sepulchres, and proceeded about matters of an Heterogeneous nature c 1.133. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

d 1.134 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These are all the businesses of the publick; they judged all pecu∣niary faults, those also that were Capital, and those for which the offenders were scourged. They redeemed devoted things. They made the suspected Wife drink. They burnt the red Heifer: They boared the Ear of the Hebrew Servant. They cleansed the Lepers, and removed the covers from the Well, [that every one might be at liberty to drink.]

The Gloss is, And some that were deputed in that affair, went abroad to see if the the fields were sowen with Corn, and the Vineyards planted with Heterogeneous Trees.

VERS. IX.

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

Five Barley Loaves.

COmpare 2 Kings IV. 42. and see Chetub e: where the Masters enhaunce the number* 1.135 of men fed by Elisha to two thousand two hundred. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every hundred men had their single loaf set before them. The Gloss is, Twenty Loaves, and the Loaf of the first fruits, behold one and twenty. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The green ear, behold two and twenty; these were all singly set, each of them before an hundred men, and so behold

there were two thousand and two hundred fed. By the same proportion in our Saviour's miraculous feeding the people, one single loaf must serve for a thousand.

VERS. XII.

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

The fragments that remain.

IT was a custom and rule, that when they eat together, they should leave something to those that served: which remnant was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Peah. And it is remarked up∣on R. Joshua, that upon a journey, having something provided for him by an hospitable Widow, he eat all up, and left nothing to her that ministred f 1.136. Where the Gloss: Every one leaves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little portion in the dish, and gives it to those that serve, which is called the Servitors part.

Although I would not confound the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor would affirm that what was left was in observation of this rule and custom: yet we may ob∣serve that the twelve Baskets full of Fragments left at this time, answered to the number of the twelve Apostles that ministred. It is otherwise elsewhere.

VERS. XXIV.

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

They also took Ship.

THEY had gone afoot from Capernaum, to the Desert of Bethsaida, Mark VI. 33. by the Bridge of Chammath, near Tiberias: but they Sail back in ships, partly that they might follow Jesus with the greater speed, and perhaps that they might reach time enough at the Synagogue; for that was the day in which they assembled in their Synagogues.

VERS. XXVII.

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

For him hath God the Father sealed.

THE Jews speak much of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The seal of God: which may not be im∣pertinently remembred at this time. g 1.137 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is the seal of the Holy blessed God? R. Bibai in the name of R. Reuben saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But what is truth? R. Bon saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the living God, and King Eternal. Rosh Lachish saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the first Letter of the Alphabet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the middle, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the last. q. d. I the Lord am the first, I received nothing of any one, and beside me there is no God: For there is not any that intermingles with me, and I am with the last.

h 1.138 There is a Story of the great Synagogue weeping, praying, and fasting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 At length there was a little scroll fell from the Fir∣mament to them, in which was written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 truth. R. Chaninah saith, hence learn, that truth is the Seal of God.

We may easily apply all this to Christ, who is the way, the TRUTH, and the life, Joh. XIV. 8. he is the express image of his Father, the truth of the Father, whom the Fa∣ther by his Seal and Diploma, hath confirmed and ratified, as the great Ruler, both of his Kingdom and Family.

VERS. XXVIII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

What shall we do that we might work the works of God?

OBserve first the rule about Workmen or Labourers. i 1.139 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is granted by the allowance of the Law, that the Labourer shall eat of those things, where∣in he laboureth. If he works in the Vintage, let him eat of the Grapes; if in gathering the Fig-trees, let him eat of the Figs; if in the Harvest, let him eat of the ears of the Corn, &c.

Nay further 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is lawful for the workman to eat of those things wherein he worketh, a Melon, to the value of a Peny; and Dates to the value of a peny, &c.

Compare these passages with what our Saviour speaks, Labour, saith he, for that meat which endureth to everlasting life. Now what is that work of God which we should do, that might entitle us to eat of that Food? Believe in Christ, and ye shall feed on him.

VERS. XXXI.

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

Our Fathers did eat Manna.

I. THEY seek a sign of him worthy the Messiah: in general they seem to look toward those dainties which that Nation fondly dreamed their Messiah would bring along with him when he should come: but more particularly they expect Manna.

Ye seek me, saith our Saviour, not because you did see the miracles, but because ye did eat of the loaves and were filled. Were all these so very poor, that they had need to live at another man's charge? or should follow Christ meerly for Bread? It is possible they might expect other kind of dainties according to the vain musings of that Nation. Per∣haps he was such a kind of slave to his belly, that said, Blessed is he that shall eat bread in the Kingdom of God, Luke XIV. 15.

k 1.140 Many affirm that the hope of Israel is, that Messiah shall come, and raise the dead; and they shall be gathered together in the Garden of Eden, and shall eat and drink, and satiate themselves all the days of the world—And that there are Houses built all of precious stones, Beds of Silk, and Rivers flowing with Wine, and spicy Oyl. l 1.141 He made Manna to descend for them, in which were all manner of tastes, and every Israelite found in it, what his palate was chiefly pleased with. If he desired fat in it, he had it. In it the young men tasted Bread, the old men Honey, and the Children Oyl—So it shall be in the world to come [the days of the Messiah] he shall give Israel peace, and they shall sit down and eat in the Garden of Eden, and all Nations shall behold their condition, as it is said, behold my Servants shall eat, but ye shall be hungry, Isai. LXV. 13.

Alas poor wretches how do you deceive your selves! for it is to you that this passage (of being hungry whiles others eat) does directly point.

Infinit•…•…re the dreams of this kind, particularly about Leviathan, and Behemoth that are to be served up in these Feasts m 1.142.

II. Compare with this especially, what the Jews propound to themselves about their being fed with Manna. n 1.143 The later redeemer [that is Messiah; for he had spoken of the former Redeemer Moses, immediately before] shall be revealed amongst them, &c. And whether will he lead them? Some say, into the Wilderness of Judah; others, into the Wil∣derness of Sihon and Og. [Note, that our Saviour, the day before, when he fed such a multitude so miraculously, was in the Desert of Og, viz. in Batanea, or Bashan.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And shall make Manna descend for them. N. B. So Midras Coheleth o 1.144, The former Redeemer caused Manna to descend for them; in like manner shall our latter Redeemer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cause Manna to come down, as it is written, there shall be an handful of Corn in the Earth, Psal. LXXII. 16.

VERS. XXXII.

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

Moses gave you not that bread from Heaven.

THE Gemarists affirm that Manna was given for the merits of Moses. p 1.145 There were three good Shepherds of Israel, Moses, Aaron and Miriam, and there were three good things given us by their hands, a Well, a Cloud, and Manna. The Well, for the merits of Miriam: the pillar of the Cloud, for the merits of Aaron, Manna 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the merits of Moses.

Contrary therefore to this opinion of theirs, it may well be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Moses did not give you this Bread: i. e. it was by no means, for any merits of his. But what further he might intend by these words, you may learn from the se∣veral Expositors.

VERS. XXXIX.

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

Should raise it up again at the last day.

SO also vers. 40. & 44. the emphasis lyes in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The last day.

I. They looked (as hath been already said) for the Resurrection of the dead at the coming of the Messiah. Take one instance. q 1.146 R. Jeremiah said, when I dye, bury me in my shirt, and with my shooes on, &c. that when Messiah comes, I may be ready drest to meet him.

Apply here the words of our Saviour. Ye look for the Resurrection when Messiah comes: and since you seek a sign of me, perhaps you have it in your minds that I should raise some from the dead. Let this suffice that whoever comes to me and believes in me shall be raised up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at the last day.

II. It was the opinion of that Nation, concerning the Generation in the Wilderness. The Generation in the Wilderness, have no part in the world to come, neither shall they stand in judgment.r 1.147

Now as to this Generation in the Wilderness, there had been some discourse before, vers. 31. viz. of those that had eaten Manna in the Wilderness;

But that Manna did not so feed them unto Eternal Life (as you yourselves confess) as that they shall live again and have any part in the world to come: I am therefore that Bread from Heaven that do feed those that eat of me to eternal life, and such as do eat of me, i. e. that believe in me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ I will raise them up, so that they shall have part in the world to come.

VERS. XLV.

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

And they shall be all taught of God.

ISAI. LIV. 13. And all thy Children shall be taught of God. The Children of Israel, of Jerusalem, and of Zion, are very frequently mentioned by the Prophets for those Gen∣tiles that were to be converted to the Faith; taught before of the Devil, by his Idols and Oracles, but they should become the Children of the Church, and be taught of God.

The Rabbins do fondly apply these words of the Prophet, when by thy Children they understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Disciples of the wise men. s 1.148 The Disciples of the wise men multiply peace in the world, as it is written, all thy Children shall be taught of God, and great shall be the peace of thy Children. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Do not read Baneca, thy Chil∣dren, but Boneca, thy Builders.

But who were there among mortals that were more taught of men, and less of God! being learned in nothing but the Traditions of their Fathers. He must be taught of the FATHER that would come to the Son: not of those sorry Fathers: he must be taught of God, not those masters of Traditions.

VERS. LI.

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

The Bread which I give, is my Flesh.

HE Tacitly confutes that foolish conceipt of theirs, about I know not what dain∣ties, the Messiah should treat them with: and slights those trifles, by teaching that all the dainties Christ had provided, were himself. Let them not look for wonder∣ful Messes, rich Feasts, &c. he will give them himself to eat, Bread beyond all other Provisions whatever, food from Heaven, and such as bringeth Salvation.

As to this whole passage of eating the Flesh, and drinking the Blood of Christ, it will be necessary to premise that of Mark IV. 11, 12. I speak by Parables, and all these things are done in Parables, that seeing they might see and not perceive, &c. Vers. 34. Without a Parable spake he not unto them: and when they were alone he expounded these things un∣to them.

And what can we suppose in this place but Parable wholly?

I. There was nothing more common in the Schools of the Jews, than the phrases of eating and drinking, in a metaphorical sense. And surely it would found very harsh if not to be understood here metaphorically, but litterally. What? to drink Blood? a thing so severely interdicted the Jews once and again. What? to eat mans flesh? a thing abhorrent to humane nature: but above all abhorrent to the Jews, to whom it was not lawful 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to eat a member of a living Beast, nor touch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mem∣ber of a dead man.

t 1.149 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every eating and drinking, of which we find mention in the Book of Ecclesiastes, is to be understood of the Law and good works, i. e. by way of Parable and Metaphor. By the Capernaite's leave therefore, and the Romanist's too, we will under∣stand the eating and drinking in this place, figuratively and parabolically.

II. Bread is very frequently used in the Jewish Writers for Doctrine. So that when Christ talks of eating his flesh, he might perhaps hint to them, that he would feed his fol∣lowers, not only with his Doctrines, but with himself too.

u 1.150 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The whole stay of Bread, Isai. III. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These are the masters of Doctrine, as it is written, come eat of my Bread, Prov. IX. 5. x 1.151 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Feed him with Bread, that is, make him take pains in the warfare of the Law, as it is writ∣ten, come eat of my Bread.

Moses sed you with Doctrine and Manna, but I feed you with Doctrine and my Flesh.

III. There is mention even amongst the Talmudists themselves of eating the Messiah.* 1.152 Rabh saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israel shall eat the years of Messiah. [The Gloss

is, The plenty and satiety that shall be in the days of the Messiah, shall belong to the Israelites.] Rabb. Joseph saith, True indeed: but who shall eat thereof 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall Chillek and Billek [two Judges in Sodom] eat of it? We must except against that of R. Hillel, who saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messiah is not likely to come to Israel, for they have already devoured him in the days of Hezekiah. Those words of Hillel are repeated, fol. 99. 1.

Behold here is mention of eating the Messiah, and none quarrel the phraseology. They excepted against Hillel indeed, that he should say, that the Messiah was so eaten in the days of Hezekiah, that he was not like to appear again in Israel; but they made no scru∣ple of the scheme and manner of speech at all. For they plainly enough understood what was meant by eating the Messiah, that is, that in the days of Hezekiah, they so much par∣took of the Messiah, they received him so greedily, embraced him so gladly, and in a manner devoured him, that they must look for him no more in the ages to come. Gloss upon the place. Messiah will come no more to Israel, for Hezekiah was the Messiah.

IV. But the expression seems very harsh, when he speaks of eating his flesh and drink∣ing his blood. He tells us therefore, that these things must be taken in a spiritual sense. Do these things offend you? What and if you shall see the Son of man ascending up where he was before? That is, when you shall have seen me ascending into Heaven, you will then find how impossible a thing it is to eat my flesh and drink my blood bodily; for how can you eat the flesh of one that is in Heaven? You may know therefore that I mean eating me spiritually. For the words that I speak to you, they are spirit, and they are life.

V. But what sense did they take it in, that did understand it? Not in a Sacramental sense surely, unless they were then instructed in the Death and Passion of our Saviour; for the Sacrament hath a relation to his death: but this sufficiently appears elsewhere, that they knew or expected nothing of that. Much less did they take it in a Jewish sense. For the Jewish conceipts were about the mighty advantages that should accrue to them from the Messiah, and those meerly earthly and sensual. But to partake of the Messiah truly, is to partake of himself, his pure nature, his righteousness, his spirit; and to live and grow, and receive nourishment from that participation of him, Things which the Jewish Schools heard little of, did not believe, did not think; but things which our Blessed Saviour expresseth lively and comprehensively enough, by that of eating his flesh, and drinking his blood.

CHAP. VII.

VERS. II.

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

The Iews Feast of Tabernacles.

Tisri. LET us draw down this Month from its beginning to this Feast of Ta∣bernacles.

• ...

  I. The first day of the Month Tisri, was the beginning of the year, for stating the years, the intermissions of the seventh year, and the Jubilees. a 1.153

  Upon this day was the blowing of Trumphets, Levit. XXIII. 24. and persons were sent out to give notice of the beginning of the year. On this day began the year of the world 3960. in the middle of which year, Christ was Crucified.

• II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The second day, observed also as holy by the Jews that were in Babylon, that they might be sure not to miss the beginning of the year.
• III. A Fast for the murder of Gedaliah: for so they expound those words, Zechar. VIII. 19. The Fast of the seventh month. b 1.154
• IV. This day was the High-Priest in the apartment called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to which he then betook himself from his own House; that he might inure himself by exercise to the rites of the day of attonement approach∣ing, and be ready and fitted for the service of that day. c 1.155 Seven days before the day of expiation, they sequestered the Chief Priest from his own House, and shut him up into the apartment called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, substituting to him another Priest, lest accidentally there should some sort of uncleanness befall him.
• ...

• V, VI, VII, VIII. All those seven days, after he betook himself from his own House to this Chamber, until the day of attonement, he sprinkles the blood of the daily Sacrifice; offers the Incense; snuffes the Lamps; and brings the head and leggs of the Sacrifice to the Altar that he may be the more handy in his Office upon the Expiation-day▪ d 1.156 In those seven days they send him some of the Elders of the Beth Din, that they may read before him the Office of that day. And at length those Elders deliver him to the Elders of the Priesthood, who in∣struct him in handling the Incense; and lead him into the apartment Abtines; where they swear him, that he shall perform the Service of that day according to rule, and not according to the Sadducees.
• IX. Whereas for the whole seven days they permitted him to eat according to his usual custom; the evening of this day approaching, they dyet him more spa∣ringly, lest a full stomach should occasion sleep. They spend the whole night waking; and when they find him nodding, or inclining to sleepiness, then either by words or some noise they rowse and waken him.
• X. The day of Expiation. The solemn Fast. On this day began the year of Jubilee when it came about, Levit. XXV. 9. And indeed this year, which is now under our consideration, was the twenty eighth Jubilee, reckoning from the seventh year of Joshua, wherein the Land was subdued, and rested from War, Josh. XI. 23.
• XI, XII, XIII. The multitude now gather together toward the Feast of Tabernacles, that they might purifie themselves before the Feast, and prepare necessaries for it, viz. little Tents, Citrons, bundles of Palms and Willows, &c. But if any were defiled by the touch of a dead body, such were obliged to betake them∣selves to Jerusalem, before the Feast of Expiation, that they might undergo seven days purification before the Feast of Tabernacles.
• XIV. They were generally cut or trimm'd on the Vespers of the Feast, for the ho∣nour of it. e 1.157
• XV. The first day of the Feast of Tabernacles. A Feast day. Thirteen young Bullocks offered, &c. Numb. XXIX. 13. and so on. The preparation of the Chagiga. They lodge that night in Jerusalem.
• XVI. The second day of the Feast. Twelve young Bullocks offered. The ap∣pearance of all the Males in the Court.
• XVII. The third day. Eleven yonng Bullocks.
• XVIII. The fourth day. Ten.
• XIX. The fifth day. Nine.
• XX. The sixth day. Eight.
• XXI. The seventh day. Seven.
• XXII. The eighth day. One young Bullock offered.

Upon all these days there was a pouring out of water upon the Altar with Wine; (a thing not used at any other time) and for the sake of that, great joy, and singing and dancing; such as was not all the year besides.

Spectatum admissi risum teneatis?

Who can his smile refrain?

f 1.158 At the close of the first day of the Feast, they went down into the Court of the Women, and there prepared a great stage. [That is, benches on which the Women stood above, and the Men below.] Golden Candlesticks were there [fixed to the walls] over these were golden Cups▪ to which were four Ladders set, by which four of the younger Priests went up, having Bottles in their hands that contained an hundred and twenty Logs, which they emptied into every Cup. Of the raggs of the Garments and Girdles of the Priests they made wicks to light those Lamps; and there was not a street throughout all Jerusalem, that did not shine with that light.

The Religious and devout danced before them, having lighted Torches in their hands, and sung Songs and Doxologies. The Levites with Harps, Psalteries, Cymbals, and other instruments of musick without number, stood upon those fifteen steps by which they went down from the Court of Israel to the Court of the women, according to the fifteen Psalms of degrees, and sung. Two Priests also stood in the upper Gate, which goes down from the Court of Israel to the Court of the Women, with two Trumpets in their hands. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When the Cock crew [or the President gave his signal] the Trumpets sounded; when they came to the tenth step they sounded again; when they came to the Court they sounded; when they came to the Pavement they sounded, and so went on sounding the Trumpets till they came to the East-gate of the Court. When they came thither they turn'd their faces from the East to the West, and said, Our Fathers

in this place turning their backs upon the Temple, and their faces toward the East worship'd the Sun; but we turn our faces to God, &c.

a 1.159

The Rabbins have a Tradition, some of them while they were dancing, said, Blessed be our youth, for that they have not made our old men ashamed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these were the religious, and men of good works. And some said, Blessed be our old men that have made attonement for the youth; and both one and the other said, Blessed be he who hath not sinned; and he who hath, let it be forgiven him.

As to the reason of this mirth and pleasantness, we shall see more in our notes on the 38. vers.

VERS. IV.

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

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

THESE Brethren of Christ whoever they were, did not as yet believe, because they saw him live so obscure, and did not behave himself with that pomp and out∣ward appearance which they expected in the Messiah; and therefore they perswade him to go into Judea, where he had baptized most Disciples, Joh. III. 22. that upon the luster of his miracles he might shine with greater splendor and majesty.

VERS. VIII.

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

I go not up yet unto this Feast.

THAT passage in St. Luke, Chap. IX. 51. When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, must have relation to this story, as will be very evident to any one that will study the harmony of the Gospel; especially if they observe that this Evangelist tells us of two journies after this, which Christ took to Jerusalem, viz. Chap. XIII. 22. at the Feast of the Dedication; and Chapt. XVII. 11. at the feast of the Passover. He had absented himself a long time from Judea, upon the account of those snares that had been laid for him. But now when he had not a∣bove six months to live and converse in this world, he determines resolutely to give all due manifestations of himself both in Judea, and whereever else he should happen to come; and for this cause he sent those Seventy Disciples before his face into every City and place where he himself would come▪ Luk. X. 1.

When therefore he tells his unbelieving Brethren, I go not yet up, &c. he does not deny that he would go at all, but only that he would not go yet. Partly because he had no need of those previous cleansings which they had, if they had toucht any dead body; partly that he might chose the most fit season for the manifestation of himself.

But it we take notice how Christ was receiv'd into Jerusalem five days before the Pass∣over, with those very rites and solemnities that were used at the Feast of Tabernacles, viz. with branches of Palms, &c. Chap. XII. 13. these words may seem to relate to that time, and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might not denote the individual Feast that was now instant, but the kind of Feast or festival time. As if he had said, you would have me go up to this Feast that I may be receiv'd by my Disciples with applause; but I do not go up to that kind of festivity, the time appointed for that affair is not yet come.

VERS. XIV.

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

About the midst of the Feast.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on some work-day of the Feast. But was he not there on the first or se∣cond day of the Feast, to perform those things that ought to have been perform'd, ma∣king ready the Chagiga's, and appearing in the Court? If he was there the second day, he might be well enough said to be there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about the midst of the Feast; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that day was not a Festival, unless perchance at that time it might have been the Sabbath, and for their absence the first day there were certain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣pensations might be made.

b 1.160 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The compensations that might be made for the first day were these: If any one was obliged to offer on the first day, and did not do it, he compensated by offering upon any other day.

But that which is here said, That he went up into the Temple and taught, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about the midst of the Feast, need not suppose he was absent from the beginning of it; nor ought we rashly to think that he would neglect any thing that had been prescrib'd and appointed in the Law; though it may be reasonably enough question'd whether he nice∣ly

observ'd all those rites and usages of the Feast that had been invented by the Scribes. That is, whether he had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little Tent or Tabernacle of his own, or made use of some friends, which was allow'd and lawful to be done c 1.161. Whether he made fourteen meals in that little booth as is prescrib'd d 1.162. Whether he carry'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bundles of Palms and Wil∣lows about the Altar, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Citron, whether he made his Tent for all those seven days his fixed habitation, and his own house only occasional; and many other things largely and nicely prescrib'd in the Canons and rules about this Feast.

VERS. XIX.

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

Why go ye about to kill me?

THE Emphasis or force of this clause lyes chiefly in the word me, Why go you about to kill me? none of you all perform the Law as you ought; and yet your great design is to kill me as a transgressor of it. Why me, and not others?

VERS. XXIII

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

Ye on the Sabbath-day circumcise a man.

e 1.163 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They do all things that are necessary toward Circumcision on the Sabbath-day. f 1.164 R. Akibah saith, any work that may be done on the Vespers of the Sabbath, must not be done on the Sabbath; but Circumcision when it cannot be done on the Vespers of the Sabbath, may be done on the Sabbath-day.

g 1.165 Danger of life nulleth the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Circumcision also, and its cure, nulleth the Sabbath.

But as to this matter they distinguish in Beresh, Rabbah h 1.166 Jacob of Nabor taught thus in Tsur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is lawful to circumcise the Son of a stranger on the Sabbath-day. R. Haggai heard this, and sent to him saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Come and be disci∣plin'd, &c. And a little after, R. Haggai saith to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lye down [to take discipline] and I will teach you. If an heathen come to you, and say, I would be made a Jew, so that he would be circumcis'd on the Sabbath-day, or on the day of expiation, will we for his sake profane those days? Do we ever profane those days either of the Sabbath, or expia∣tion for any other than one born of an Israelitess only? We meet with the same also in Be∣midbar rabba i 1.167, and Midr. Cohel k 1.168.

Let us look a little into the way of Christs arguing in this place: to me it seems thus: Moses therefore gave you Circumcision, that you might rightly understand the nature of the Sabbath: For, I. Circumcision was to be observ'd by the Fathers before Moses, pun∣ctually on the eighth day. II. Now therefore when Moses establisht the Laws about the Sabbath, he did by no means forbid the work of Circumcision on the Sabbath, if it hap∣pen'd to be the eighth day. III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For this did Moses give and continue Circum∣cision among you, that you might learn from hence to judg of the nature of the Sabbath∣day. And let us therefore argue it: If by Moses his institution and allowance it was law∣ful for the advantage of the Infant to circumcise him on the Sabbath-day, is it not war∣rantable by Moses his Law for the advantage of a grown man to heal him on the Sabbath∣day? If it be lawful to wound an Infant by Circumcision, surely it is equally, if not much more lawful to heal a man by a words speaking.

VERS. XXVII.

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

When Christ cometh, no man knoweth whence he is.

HOW doth this agree with v. 42. and with Mat. II. 5, 6. They doubted not in∣deed, but he should give the first manifestation of himself from Bethlehem, but then they suppos'd he would be hid again, and after some space of time make a new ap∣pearance from what place no one could tell.

l 1.169 Jewish Authors tell you that Christ before their times had indeed been born in Bethle∣hem, but immediately snatcht away they knew not whether, and so hid that he could not be found. We related the whole story before in our notes at Mat. II. 1.

Their conceptions in this thing we have explain'd to us in Midras Schir m 1.170, My beloved is like a Roe or a young hart, Cant. II. 9. A Roe appears and is hid, appears and is hid again. So our first Redeemer [Moses] appear'd and was hid, and at length appear'd again.—So our latter Redeemer [Messiah] shall be reveal'd to them, and shall be hid again from them; and how long shall he be hid from them? &c. A little after, In the end of forty five days he shall be re∣veal'd again, and cause Manna to descend amongst them.

They conceive a twofold manifestation of the Messiah, the first in Bethlehem, but will straightway disappear and lye hid. At length he will shew himself, but from what place, and at what time that will be, no one knew. In his first appearance in Bethlehem he should do nothing that was memorable; in his second was the hope and expectation of the Na∣tion. These Jews therefore, who tell our Saviour here, that when Christ cometh no man knoweth whence he is, whether they knew him to have been born at Bethlehem or no, yet by his wonderful works they conceive this to have been the second manifestation of him∣self; and therefore only doubt whether he should be the Messiah or no, because they knew the place [Nazareth] from whence he came; having been taught by Tradition that Messiah should come the second time from a place perfectly unknown to all men.

VERS. XXVIII.

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

He that sent me is true, whom ye know not.

A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here must be taken in the same sense wherein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is so often used amongst the Lawyers, to signifie him whose word and testimony in any thing may be taken.

n 1.171 The men of Judea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be credited as to the purity of the wine and the oyl. Gloss. Even the people of the land, the very vulgar sort may be credited for the purity of the wine and the oyl, which is dedicated by them to the Altar in the time of the vintage or pressing.

Men not known by name or face to the Priests, yet if they offer'd wine or oyl were credited as to the purity and fitness of either, from their place of habitation. There are numberless instances of men though perfectly unknown, yet that may be credited, either as to Tythes, or separating the Trumah, or giving their testimony, &c. To the same sense our Saviour, Chap. V. 31. If I bear witness of my self my witness is not true. i. e. In your Judicatories it is not of any value with you, where no one is allow'd to be a witness for himself; and in this place, He that hath sent me, although you know him not, yet is he true, or worthy belief, however I my self may not be so amongst you.

VERS. XXXV.

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

To the dispersed among the Gentiles, &c.

I Confess 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Apostles writings does very frequently denote the Gentiles; to which that of the Rabbins agrees well enough, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wisdom of the Greeks, i. e. the wisdom of the Gentiles. But here I would take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in its proper significati∣on for the Greeks. It is doubtful indeed whether the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ought to be under∣stood the dispersed Greeks, or the Jews dispersed amongst the Greeks. There was no Nation under Heaven so dispers'd and diffus'd throughout the world as these, both Greeks and Jews were.

o 1.172 In mediis Barbarorum regionibus Graecae urbes: Inter Indos Persas{que} Macedonicus sermo, &c. In the very heart of all the barbarous Nations, the Greeks had their Cities, and their lan∣guage spoken amongst the Indians and Persians, &c.

And into what Countries the Jews were scatter'd, the writings both Sacred and Pro∣fane do frequently instance. So that if the words are to be taken strictly of the Greeks, they bear this sense with them, Is he going here and there amongst the Greeks, so widely and remotely dispersed in the world?

If of the Jews (which is most generally accounted by Expositors) then would I suppose the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set in distinction to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That di∣stinction between the Hebrews and the Hellenists explains the thing. The Jews of the first dispersion, viz. into Babylon, Assyria, and the Countries adjacent are called Hebrews, be∣cause they used the Hebrew, or Transeuphratensian language. How they came to be dispers'd into those Countries we all know well enough, viz. that they were led away captive by the Babylonians and Persians. But those that were scatter'd amongst the Greeks used the Greek Tongue, and were called Hellenists. It is not easie to tell upon what account, or by what accident they came to be dispers'd amongst the Greeks, or other Nations about. Those that liv'd in Palestine, they were Hebrews indeed as to their language, but they were not of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the dispersion, either to one place or another, because they dwelt in their own proper Country. The Babylonish dispersion was esteem'd by the Jews the more noble, the more famous, and the more holy of any other. The land of Babylon is in the same degree of purity with the land of Israel p 1.173. The Jewish off-spring in Babylon is more valuable than that among the Greeks, even purer than that in Judea it self q 1.174. Whence for a Palestine-Jew to go to the Babylonish dispersion was to go to a people and Country

equal if not superior to his own. But to go to the dispersion among the Greeks, was to go into unclean regions, where the very dust of the land defiled them; it was to go to an inferior race of Jews stain'd in their blood; it was to go into Nations most hea∣theniz'd.

VERS. XXXVII.

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

On the last day, that great day of the Feast.

THE Evangelist speaks according to a receiv'd opinion of that people; for from Di∣vine institution it does not appear that the last day of the Feast had any greater mark set upon it than the first; nay it might seem of lower consideration than all the rest; for on the first day were offer'd thirteen young Bullocks upon the Altar; on the second, twelve; and so fewer and fewer, till on the seventh day it come to seven, and on this eighth and last day of the Feast there was but one only; as also for the whole seven days there were offer'd each day fourteen lambs, but on this eighth day seven only, Numb. XXIX. So that if the numbers of the Sacrifices add any thing to the dignity of the day, this last day will seem the most inconsiderable, and not the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great day of the Feast.

I. But what the Jews opinion was about this matter, and this day, we may learn from themselves.

r 1.175 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There were seventy Bullocks according to the seventy Nations of the World. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But for what is the single Bullock? It is for the singular Nation, [the Jewish.] A Parable. It is like a great King that said to his servants, make ready a great Feast, but the last day said to his friend, make ready some little matter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that I may refresh my self with thee. The Gloss is, I have no advantage or refresh∣ment in that great Feast with them, but in this little one with thee.

s 1.176

On the eighth day it shall be an Holy-day; for so saith the Scripture, For my love they are my adversaries, but my prayer is for them, Psal. CIX. Thou feest, O God, that Israel in the Feast of Tabernacles offers before thee seventy Bullocks for the seventy Na∣tions. Israel therefore say unto thee, O Eternal Lord, behold we offer for these seventy Bullocks, it is but reasonable therefore that they should love us; but on the contrary, as it is written, For our love they are our adversaries. The Holy Blessed God therefore saith to Israel, offer for your selves on the eighth day.

A Parable.

This is like a King who made a Feast for seven days, and invited all the men in that Province, for those seven days of the Feast, but when those seven days were past, he saith to his friend, We have done what is needful to be done toward these men; let thou and I return and enjoy together whatever comes to hand, be it but one pound of flesh or fish, or herbs. So the Holy Blessed God saith to Israel, the eighth day shall be a Feast or Holy-day, &c.

t 1.177

They offer seventy Bullocks for the seventy Nations, to make attonement for them, that the rain may fall upon the fields of all the world; for in the Feast of Tabernacles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgment is made as to the waters: i. e. God determines what rains shall be for the year following.

Hence therefore this last day of the Feast grew into such esteem in that Nation above the other days; because on the other seven days they thought supplications and sacrifices were offer'd, not so much for themselves as for the Nations of the world; but the so∣lemnities of the eighth day were wholly in their own behalves. And hence the determi∣nation and finishing of the Feast when the seven days were over, and the beginning, as it were, of a new one on the eighth day. For,

II. They did not reckon the eighth day as included within the Feast, but a Festival day separately and by its self.

u 1.178 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The eighth day is a Feast by its self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to these modern letters. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 By which are meant,

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The casting of lots. Gloss. As to the Bullocks of the seven days, there were no lots cast to determine what course of Priests should offer them, because they took it in order, &c. but on the eighth day they cast lots.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A peculiar benediction by its self.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Feast by its self. Gloss. For on this day they did not sit in their Tents. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Whence that is not unworthy our observation out of Maimonides x 1.179, If any one either through ignorance or presumption have not made a Booth for himself on the first day of the Feast [which is holy] let him do it on the next day; nay at the very end of the se∣venth day: Note that, At the very end of the seventh day. And yet there was no use of Booths on the eighth day.
• 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A peculiar sacrifice. Not of six Bullocks, which ought to have been,

• if that day were to have been joyn'd to the rest of the Feast, but one only.
• 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A song by its self. Otherwise sung than on other days.
• 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The benediction of the day by its self; or as others, the Royal blessing; according to that 1 King. VIII. 66. On the eighth day Solomon sent the people away, and they blessed the King. But the former most obtains.

To all which may be added what follows in the same place about this day. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A man is bound to sing the Hallel. [viz. Psal. XIII. XIV. XV. XVI. XVII. & XVIII.]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is bound to rejoice; that is, to offer thank-offerings, for the joy of that Feast.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he bound is to honour that last day [the eighth day] of the Feast, as well as all the rest.

On this day they did not use their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Booths, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their branches of Palms, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Pome-citrons; but they had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their offering of water upon this day as well as the rest.

VERS. XXXVIII.

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

Out of his belly shall flow rivers of living water.

TO this offering of water perhaps our Saviours words may have some respect, for it was only at this Feast that it was used and none other. You have the manner of this service describ'd in the place above quoted to this purpose.

y 1.180 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After what manner is this offering of water? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They fill'd a Golden Phial containing three Logs, out of Siloam. When they came to the water∣gate [a Gate of the Temple so call'd, as some would have it, because that water which was fetcht from Siloam was brought through it] they sounded their Trumpets and sung. Then a Priest went up by the ascent of the Altar, and turning to the left, there were two silver vessels,—one with water, the other with wine; he pour'd some of the water into the wine, and some of the wine into the water, and so perform'd the service.

R. Judah saith, they offer'd one log every of those eight days, and they say to him that offer'd it, lift up thy hand, for upon a certain time there was one that offer'd it upon his feet, [Gemar. he was a Sadducee. Gloss. The Sadducees do not approve the offering of water.] and the whole Congregation pelted him with their Citrons. That day an horn of the Altar was broke.

z 1.181 Whoever hath not seen the rejoycing that was upon the drawing of this water, hath never seen any rejoycing at all.

This offering of water they say was a Tradition given at Mount Sinai a 1.182, and that the Prophet Jonah was inspired by the Holy Ghost upon this offering of water b.

If you ask what foundation this usage hath, Rambam will tell us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.183 there are some kind of remote hints of it in the Law, however those that will not believe the Traditional Law, will not believe this article about the sacrifice of water.

I. They bring for it the authority of the Prophet Isaiah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of draw∣ing; for it is written, Ye shall draw waters with joy, &c. Isa. XII. 3. b 1.184

This rejoycing (which we have describ'd before) they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rejoycing of the Law, or, for the Law; for by waters they often understand the Law, Isa. LV. 1. and several other places; and from thence the rejoycing for these waters.

II. But they add moreover that this drawing and offering of water, signifies the pour∣ing out of the Holy Spirit.

c 1.185 Why do they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of drawing? because thence they draw the Holy Spirit. Gloss in Succah ubi supr. In the Jerusalem Talmud it is expounded that they draw there the Holy Spirit; for a divine breathing is upon the man through joy.

Another Gloss, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Flute also sounded for encrease of the joy. Drawing of water therefore took its rise from the words of Isaiah, they rejoyc'd over the waters as a symbol, and figure of the Law; and they lookt for the Holy Spirit upon this joy of theirs.

III. But still they add further: d 1.186 Why doth the Law command, saying, offer ye water on the feast of Tabernacles? The Holy Blessed God saith, offer ye waters before me on the Feast of Tabernacles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the rains of the year may be blest to you. For they had an opinion that God decreed and determin'd on the rains that should fall the following year at that Feast. Hence that in the place before mention'd, e 1.187 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In the Feast of Tabernacles it is determin'd concerning the waters.

And now let us reflect upon this passage of our Saviour, Whosoever believeth in me out of his belly shall flow rivers of living water. They agree with what he had said before to the Samaritan woman, Chap. IV. 14. and both expressions upon the occasion of drawing of water.

The Jews acknowledg that the latter Redeemer is to procure water for them, as their

former Redeemer Moses had done f 1.188. But as to the true meaning of this, they are very blind and ignorant, and might be better taught by the Messiah here, if they had any mind to learn.

I. Our Saviour calls them to a belief in him from their own boast and glorying in the Law; and therefore I rather think those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Scripture hath said, should relate to the foregoing clause, Whosoever believeth in me, as the Scripture hath spoken about believing in, Isa. XXVIII. 16. I lay in Sion for a foundation a try'd stone.—He that believeth, &c. Habak. II. 4. The just shall live by faith. And the Jews themselves con∣fess, g 1.189 that six hundred and thirteen precepts of the Law may all be reduc'd to this, The just shall live by faith. And to that of Amos v. 6. Seek the Lord and ye shall live.

II. Let these words then of our Saviour be set in opposition to this rite and usage in the Feast of Tabernacles, of which we have been speaking.

Have you such wonderful rejoycing at drawing a little water from Siloam? He that believes in me whole rivers of living waters shall flow out of his own belly. Do you think the waters mention'd in the Prophets do signifie the Law? they do indeed denote the Holy Spirit which the Messiah will dispense to those that believe in him; and do you expect the Holy Spirit from the Law, or from your rejoycing in the Law? the Holy Spirit is of faith, and not of the Law, Gal. III. 2.

VERS. XXXIX.

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

For this Holy Ghost was not yet.

THESE words have relation to that most receiv'd opinion of the Jews about the departure of the Holy Spirit after the death of Zachary and Malachi; to this also must that passage be interpreted, when those of Ephesus say, Act. XIX. 2. We have not yet heard whether there were a Holy Ghost or no. That is, we have indeed heard of the Holy Ghosts departure after the death of our last Prophets, but of his return and redonation of him, we have not yet heard. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Lord, revive thy work in the midst of the years, in midst of the years make known, Hab. III. 2. He calls the seventy years of Captivity the midst of the years. For on the one hand it had been seven times seventy years from the birth of Samuel the first of the Prophets to the Capti∣vity, [Act. III. 24.] and on the other hand it was seven times seventy years from the end of the Captivity to the death of Christ. The prayer is, that the gift of Prophesie might not be lost, but preserv'd, whiles the people should live exil'd in an heathen Country. And according to the twofold virtue of Prophesie, the one of working miracles, the other of foretelling things to come, he uses a twofold phrase, revive thy work, and make known. Nor indeed was that gift lost in the Captivity, but was very illustrious in Daniel, Ezekiel, &c. it return'd with those that came back from the Captivity, and was continu'd for one generation, but then (the whole Canon of the Old Testament being perfected and made up) it departed, not returning till the dawn of the Gospel, at what time it ap∣pear'd in inspiring the Blessed Virgin, John Baptist and his Parents, &c. and yet the Holy Ghost was not yet come, that is, not answerably to that large and signal promise of it in Joel II. 28.

VERS. XLIX.

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

This people, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people of the earth in common phrase; oppos'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dis∣ciples of the wise men, whom they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holy people h 1.190, but the former they call the accursed.

VERS. LII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Art thou also of Galilee?

IT seems to be spoken scoffingly: Art thou of those Galileans that believe in this Ga∣lilean?

CHAP. VIII.

EXPOSITORS almost with one consent do note that this story of the woman taken in adultery was not in some ancient Copies; and whiles I am considering upon what accident this should be, there are two little stories in Eusebius that come to mind. The one we have in these words, a 1.191 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He [Papias] tells us also another History concerning a woman accus'd of many crimes before our Lord, which History indeed the Gospel according to the Hebrews makes mention of. All that do cite that story do suppose he means this adulteress. The other he tells us in his life of Constantine b 1.192, he brings in Constantine writing thus to him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I think good to signifie to your prudence, that you would take care that fifty Volumes of those Scriptures whose preparation and use you know so necessary for the Church, and which beside may be easily read and carryed about, may by very skilful pen-men be written out in fair parchment.

So indeed the Latin Interpreter, but may we not by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 understand the Gospels compacted into one body, by way of Harmony? the reason of this conjecture is twofold; partly those Eusebian Canons form'd into such a kind of Harmony; partly be∣cause cap. 37. he tells us that having finisht his work, he sent to the Emperour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, threes and fours; which words if they are not to be understood of the Evan∣gelists, sometimes three, sometimes four (the greater number including the less) imbody'd together by such an harmony; I confess I cannot tell what to make of them.

But be it so, that it must not be understood of such an Harmony; and grant we fur∣ther, that the Latin Interpreter hits him right, when he supposes Eusebius to have pickt out here and there according to his pleasure and judgment some parts of the Holy Scrip∣tures to be transcribed, surely he would never have omitted the Evangelists, the noblest and the most profitable part of the New Testament.

If therefore he ascrib'd this story of the Adulteress to the Trisler Papias, or at least to the Gospel according to the Hebrews only, without doubt he would never insert it in Co∣pies transcribed by him. Hence possibly might arise the omission of it in some Copies, after Eusebius his times. It is in Copies before his age, viz. in Ammonius, Tatianus, &c.

VERS. I.

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

He went to the mount of Olives.

BUT whether to the Town of Bethany, or to some Booth fixed in that mount, is uncertain. For because of the infinite multitude that had swarm'd together at those Feasts, it is probable many of them had made themselves Tents about the City, that they might not be too much streightned within the walls, though they kept within the bounds still of a Sabbaths-days journey.

c 1.193 And thou shalt turn in the morning and go into thy Tents, Deut. XVI. 7. The first night of the Feast they were bound to lodg within the City; after that it was lawful for them to abide without the walls, but it must be within the bounds of a Sabbath-days journey; whereas there∣fore it is said, Thou shalt go into thy Tents; this is the meaning of it, Thou shalt go into thy Tents that are without the walls of Jerusalem, but by no means into thine own house d 1.194.

It is said Chap. VII. That every one went to his own house, ver. 53. upon which words let that be a Comment, that we meet with e 1.195 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 After the daily evening sacrifice the fathers of the Sanhedrin went home.

The eighth day therefore being ended, the History of which we have in Chap. VII. the following night was out of the compass of the Feast, so that they had done the dancings of which we have spoken before. The Evangelist therefore does not without cause say, that every one went to his own house, for otherwise they must have gone to those dancings, if the next day had not been the Sabbath.

VERS. III.

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

A woman taken in Adultery.

OUR Saviour calls that generation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An Adulterous Generation, Mat. XII. 39. See also Jam. IV. 4. which indeed might be well enough understood in its literal and proper sense.

f 1.196 From the time that murderers have multiplied amongst us, the beheading of the Heifer hath ceased: and since the encrease of Adultery, the bitter waters have been out of use.

g 1.197 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Since the time that Adultery so openly prevailed under the second Temple, the Sanhedrin abrogated that way of tryal by the bitter water; grounding it upon what is written, I will not visit your Daughters when they shall go a whoring, nor your Wives when they shall commit Adultery.

The Gemarists say, that Rabban Jochanan ben Zacchai was the Author of this Counsel; he lived at this very time, and was of the Sanhedrin, perhaps present amongst those that set this Adulterous Woman before Christ. For there is some reason to suppose, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Scribes and Pharisees, here mentioned, were no other than the Fathers of the Sanhedein.

VERS. V.

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

That such should be stoned.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Such. Who? what all Adulteresses? or all taken in Adultery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the very act? There is a third qualification still. For the condition of the Adulteress is to be considered, whether she was a married Woman, or betrothed only.

God punisheth Adultery by death, Levit. XX. 10. but the Masters of Traditions say, That wherever death is simply mentioned in the Law, [that is, where the kind of death is not expressly prescribed] there it is to be supposed no other than strangling. Only they except 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Daughter of an Israelite, if she commit Adul∣tery after she is married, must be strangled: if only betrothed, she must be stoned. A Priest's Daughter, if she commit Adultery when married, must be stoned; if only betrothed, she must be burnt * 1.198.

Hence we may conjecture what the condition of this Adulteress was: either she was an Israelitess not yet married, but betrothed only, or else she was a Priests Daughter, married: rather the former, because they say, Moses in the Law hath commanded us, that such should be stoned. See Deut. XXII. 21. But as to the latter, there is no such com∣mand given by Moses.

VERS. VIII.

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

Iesus stooped down and wrote on the ground.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Feigning as though he heard them not, had of old crept in∣to some Books. And it is plain enough that it did creep in. For when Christ had given proof enough that he took cognisance of the matter propounded to him, by those words, he that is without sin amongst you, &c. yet did he stoop down again, and write upon the earth.

Many have offered their conjectures why he used this unusual gesture at this time, and with the Reader's leave, let me also offer mine.

I. The matter in hand was, judging a Woman taken in Adultery, and therefore our Saviour in this matter applies himself conformably to the rule made and provided for the tryal of an Adulteress by the bitter water, Numb. V.

II. Among the Jews this obtained in the tryal of a Wife suspected. g 1.199 If any man shall unlawfully lye with another Woman, the bitter water shall not try his Wife—For it is said. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if the Husband be guiltless from iniquity, then shall the Woman bear her iniquity.

h 1.200 When the Woman hath drunk the bitter water, if she be guilty, her looks turn pale, her eyes swell up, &c. So they turn her out of the Court of the Women; and first her belly swells, then her thigh rots, and she dyes. The same hour that she dyes, the Adulterer also, upon whose account she drunk the water, dyes too, wherever he is, being equally seized with a swel∣ling in his belly, rottenness in his thigh; or his Pudenda. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But this is done only upon condition that the Husband hath been guiltless himself: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For if he have layen with any, unlawfully himself, then this water will not try his Wife.

i 1.201 If you follow whoring your selves, the bitter waters will not try your Wives.

You may see by these passages how directly our Saviour levels at the equity of this sentence, willing to bring these accusers of the Woman to a just tryal first. You may imagine you hear him thus speaking to them:

Ye have brought this Adulterous Wo∣man to be adjudged by me: I will therefore govern my self according to the rule of

trying such by the bitter waters. You say, and you believe according to the com∣mon opinion of your Nation, that the Woman upon whom a jealousie is brought, though she be indeed guilty, yet if the Husband that accuseth her be faulty that way himself, she cannot be affected by those waters, nor contract any hurt or danger by them. If the Divine judgment proceeded in that method, so will I at this time. Are you that accuse this Woman wholly guiltless in the like kind of sin? whosoever is so, let him cast the first stone, &c. But if you your selves stand chargeable with the same crimes, then your own applauded Tradition, the opinion of your Nation, the proce∣dure of Divine judgment in the tryal of such, may determine in this case, and acquit me from all blame if I condemn not this Woman, when her accusers themselves are to be condemned.

III. It was the office of the Priest, when he tryed a suspected Wife to stoop down, and gather the dust off the floor of the Sanctuary, which when he had infused into the water, he was to give the Woman to drink; he was to write also in a Book the curses or adjurations, that were to be pronounced upon her, Numb. V. 17, 23. In like man∣ner, our Saviour stoops down, and making the floor its self his Book, he writes something in the dust, doubtless against these accusers, whom he was resolved to try, in analogy to those curses and adjurations written in a Book by the Priest against the Woman that was to be tried.

IV. The Priest after he had writ these curses in a Book, blots them out with the bit∣ter Water, Numb. V. 23. For the matter transacted was doubtful. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 1.202 They do not make the suspected Woman drink, unless in a doubtful case.

The question is, whether the Woman was guilty or not. If guilty, behold the curses writ against her: if not guilty, then behold they are blotted out. But Christ was assured that those whom he was trying were not innocent, so de does not write and blot out, but writes and writes again.

V. He imitates the gesture of the Priest, if it be true what the Jews report concerning it, and it is not unlikely, viz. that he first pronounced the curses, then made the Wo∣man drink, and after she had drunk pronounced the same curses again. So Christ, first he stoops down and writes▪ then makes them as it were drink, in that searching reflecti∣on of his, whosoever of you is without sin, and then stoops down again, and writes upon the Earth.

VERS. IX.

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

Being convicted by their own Conscience.

OUR Saviour had determined to shame these wicked men before the common peo∣ple: and therefore adds that peculiar force and Energy to what he said, that they could not stand it out, but with shame and confusion drawing off and retiring, they confess their guilt, before the whole crowd. A thing little less than miracle.

VERS. XII.

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

I am the light of the world.

l 1.203 R, Biba Sangorius saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Light is the name of the Messiah. As it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Light dwells with him, Dan. II. 22. we have the same passage in Beresh rabba m 1.204 saving that the Author of these words there, is R. Abba Seron∣gianus.

They were wont to adorn their Rabbins, and Doctors, with swelling and magnificent titles of Lights.

n 1.205 A Tradition. His name is not R. Meir, but Nehorai: Why therefore is he called R. Meir? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because he enlightens the eyes, by the traditions of wise men. And yet his name is not Nehorai neither, but R. Nehemiah. Why then is he called R. Nehorai? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because he enlightens the eyes, by the traditions of wise men. O blessed Luminaries without light! Be gone ye shades of night, for the Sun of righteous∣ness hath now displayed himself!

VERS. XIII.

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

Thou bearest record of thy self.

THIS and the following passages uttered in dispute, whether Christ was the light or no, bring to mind what was wont to be transacted amongst them, in their witnes∣sing about the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the appearance of the New Moon. We have it in Rosh hashanah o 1.206.

I. It was to be attested before the Sanhedrin by two persons, that they saw the New Moon. So Christ mentions two witnesses attesting him to be the light, viz. the Father and himself, vers. 18.

II. They did not allow the testimony about the New Moon, unless from persons known to the Sanhedrin: Or if they were unknown, there were those sent along with them from the Magistracy of that City where they lived, that should attest their veracity. Compare vers. 18, 19. I bear witness of my self, and ye know me not. My Father also bears witness of me, but ye have not known my Father.

III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One witness is not to be believed in his own cause. So the Pharisees, vers. 13. Thou bearest record of thy self, thy record is not true.

IV. The Father and the Son, or any sort of relatives, are fit and credible witnesses, vers. 18. I am one that bear witness of my self, and the Father that sent me, beareth wit∣ness of me.

VERS. XX.

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

In the Treasury.

IN the Treasury, that is, in the Court of the Women. Where he had transacted the matter about the Woman taken in Adultery. Called the Treasury, upon the account of thirteen Corban Chests placed there. Of which we have spoken in another Tract.

VERS. XXV.

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

The same that I said unto you from the beginning.

I. AMongst the several rendrings of this place, this seems the most proper; The same that I said unto you from the beginning. So Gen. XLIII. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the money returned at the first time: and vers. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. we came indeed down at the first time to buy food.

The words thus rendred may refer to that full and open profession our Saviour made of himself before the Sanhedrin, that he was the Son of God, the Messiah, Chap. V. do you ask me who I am? I am the same that I told you from the beginning, when I was summoned to answer before the Sanhedrin.

II. However, I cannot but a little call to mind, the common forms of speech used so much in the Jewish Schools. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginning and the end. Where by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they meant any thing that was chiefly and primarily to be offered and taken no∣tice of: by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what was secondary, or of less weight.

p 1.207 The question is, whether it were lawful for the Priests to sleep in their Holy Vest∣ments. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the end: or the secondary question was whether it was lawful for them to sleep in them. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginning; or the thing chiefly and primarily to be discust, was whether it was lawful for them to have them on at all, but in Divine Service. Hence the Gemarists, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Tradition is, that they must not sleep in them, if you will explain the end [or secondary question] but, let them put them off and sold them up, and lay them under their heads [when they sleep] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This, the beginning [or chief matter in hand] determines. That is, that it is not lawful for the Priest so much as to wear his Holy Garments but when he is in Holy Service.

q 1.208 It is a Tradition of the Rabbins, if one in walking near any City see lights in it; If the greatest number in that City be Cuthites, let him not bless them; if they be most Israelites, let him bless it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They teach the beginning, when they say, most Cu∣thites. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They teach the end when they say, most Israelites. The chief and principal scruple was, whether they should pronounce a blessing upon those lights, when there might be most Cuthites in the City that lighted them up: The lesser scruple was, whether he should bless them, if there was most Israelites in that City.

r 1.209 There is a dispute upon that precept, Levit. XVII. 13. If any one kill a Beast or Bird up∣on an Holy day, the Shammean School saith, let him dig with an instrument, and cover the

blood; The School of Hillel saith, let him not kill at all, if he have not dust ready by him to cover the blood.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The end, or the secondary question, is about covering the blood if a Beast should be killed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The beginning, or the principal question, is, about killing a Beast or a Fowl at all upon an Holy day; meerly for the labour of scraping up dust, if there be none at hand.

There are numberless instances of this kind, and if our Saviour had any respect to this form or mode of speaking, we may suppose what he said, was to this purpose.

You ask who I am? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The beginning. That is the chief thing to be enquired into which I now say, viz. That I am the Light of the world, the Messiah, the Son of God, &c. But what works I do, what Doctrines I teach, and by what authority: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this is an enquiry of the second place in comparison to that first and chief question who I am.

VERS. XXVI.

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

But he that sent me is true.

I Have many things to say and judge of you, but he that sent me hath of old said and judged of you, and he is true, and they are true things which he hath said of you. Of this kind are those passages, Isai. XI. 10. Make the heart of this people fat, &c. and XXIX. 10. The Lord hath poured a spirit of deep sleep upon you, &c. and from such kind of Predi∣ctions it is that Christ concludes this concerning them, vers. 21. ye shall dye in your sins.▪

VERS. XXXIII.

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

We be Abraham's seed, &c.

THEY were wont to glory of being Abraham's seed beyond all measure. Take one instance of a thousand.

s 1.210 It is storyed of R. Jochanan ben Matthias, that he said to his Son, Go out and hire us some Labourers: He went out and hired them for their Victuals. When he came home to his Father, his Father said to him, my Son, shouldst thou make Feasts for them, as gaudy as the Feasts of Solomon, thou wouldst not do enough for them, because they are the Children of Abraham, Isaac, and Jacob. And yet they confess, t 1.211 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The merits of our Fathers Abraham, Isaac, and Jacob ceased from the days of Hoshea the Prophet, as saith Rabh, or as Samuel, from the days of Hazael.

But how came they to joyn this? We be Abraham's seed neither were we ever in bon∣dage to any. Is it imposible that one of Abraham's seed, should be in bondage? The sense of these two clauses must be distinguished. We are of the seed of Abraham, who are very fond and tenacious of our liberty, and as far as concerns our selves, we never were in bondage to any man. The whole Nation was infinitely averse to all servitude, neither was it by any means lawful for an Israelite to sell himself into bondage unless upon the extremest necessity.

u 1.212 It is not lawful for an Israelite to sell himself, for that end meerly, that he might treasure up the money, or might trade with it or buy Vessels, or pay a creditor, but barely if he want food and sustenance. Nor may he sell himself, unless when nothing in the world is left, not so much as his Cloaths, then let him sell himself—And he whom the Sanhedrin sells, or sells himself, must not be sold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 openly, nor in the publick way, as other slaves are sold, but privately.

VERS. XXXVII.

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

But ye seek to kill me.

FRom this whole period, it is manifest, that the whole tendency of our Saviour's discourse, is to shew the Jews that they are the seed of that Serpent, that was to bruise the heel of the Messiah: else what could that mean, vers. 44. ye are of your Father the Devil, but this, viz. ye are the seed of the Serpent.

VERS. XLIII.

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

Because you cannot hear my word.

YOU may here distinguish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie the manner of speaking, or phrases used in speech; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the matter or thing spoken, Isai. XI. 4. he shall smite the Earth with the rod of his mouth. But they could not bear the smart of his rod, they would not understand the phrasiology or way of speech he used.

VERS. LXIV.

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

A muderer from the beginning.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For so the Hebrew Idiom would render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was a muderer from the days of the Creation. And so Christ in saying this, speaks according to the vul∣gar opinion, as if Adam fell the very first day of his Creation.

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

He abode not in the truth.

I. He abode not in the truth. i. e. he did not continue true, but found out the way of lying.

II. He did not persist in the will of God, which he had revealed concerning man. For the revealed will of God is called truth: especially his will revealed in the Gospel. Now when God had pleased to make known his good will toward the first man, partly fixing him in so honourable and happy a station, partly commanding the Angels that they should minister to him for his good, Heb. I. 14. the Devil did not abide in this truth, nor persisted in this will and command of God. For he, envying the honour and happiness of man, took this command of God concerning the Angels ministring to him, in so much scorn and con∣tempt, that swelling with most envenomed malice against Adam, and infinite pride against God, chose rather to dethrone himself from his own glory and felicity, than he would bear Adam's continuance in so noble a station, or minister any way to the happiness of it. An Angel was uncapable of sinning either more or less than by pride and malice.

VERS. XLVIII.

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

Thou art a Samaritan and hast a Devil.

BUT what I pray you, hath a Samaritan to do with the Court of your Temple? For this they say to Christ, whiles he was yet standing in the Treasury, or in the Court of the Women, vers. 20. If you would admit a Samaritan into the Court of the Gentiles, where the Gentiles themselves were allowed to come, it were much, and is indeed very questionable; but who is it would bear such an one standing in the Treasury? Which ve∣ry thing shews how much this was spoken in rancor and meer malice, they themselves not believing, nay perfectly knowing that he was no Samaritan, at that time when they called him so. And it is observable that our Saviour made no return upon that senseless reproach of theirs, because he did not think it worth the answering; he only replies up∣on them that he hath not a Devil, that is, that he was not mad.

VERS. LVII.

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

Thou art not yet fifty years old.

APply these words to the time of superannuating the Levites, Numb. IV. and we shall find no need of those knots and difficulties wherewith some have puzzled themselves. Thou art not yet fifty years old, that is, thou art not yet come to the common years of superannuation, and dost thou talk that thou hast seen Abraham?

VERS. LVIII.

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

Before Abraham was, I am.

THEY pervert the question. Christ had said, Abraham saw my day: on the con∣trary they ask him, Hast thou seen Abraham?

This phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes is rendred from the single word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [I] So the Greek Interpreters in the Books of Judges and Ruth: for you will seldom or never meet with it elsewhere.

Judg. VI. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will tarry, or sit here. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ The Latine Interpreters, Ego quidem manebo.

Ibid. Chap. XI. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wherefore I have not sinned against thee. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Latine, Ego quidem non peccavi tibi.

Ibid. vers. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For I have opened my mouth. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Latine, Et ipse aperui os.

Ibid. vers. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I and my fellows. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Latine, Ego ipsa, & sodales meae.

Ruth. IV. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will redeem it. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Latine, Ego sum, redimam.

As to this form of speech, let those that are better skilled in the Greek tongue, be the judges. Our Saviour's expression seemeth something more difficult, because he doth not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To this purpose, as it should seem, Be∣fore Abraham was, I am.

VERS. LIX.

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

And they took up stones, &c.

WOULD you also murder another Prophet in the very Court of the Tem∣ple, O ye murderous Generation? Remember but Zacharias, and surely that might suffice. But whence could they get stones in the Court of the Temple? Let the answer be made from something parallel.

x 1.213 It is storied of Abba Calpatha, who going to Rabban Gamaliel at Tiberias, found him sit∣ting at the Table of Jochanan the Money-changer, with the Book of Job in his hand Targum∣ised; [that is, renderd into the Chaldee Tongue] and reading in it. Saith he to him, I remember your Grandfather Rabban Gamaliel how he stood upon Gab in the mountain of the Temple, and they brought unto him the Book of Job Targumized. He calls to the Architect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saying, ramm him in under the foundation.—R. Jose saith, they whelmed him un∣der an heap of Clay. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is there any Clay in the Mountain of the Temple? Gloss. There was Mortar which they used in building.

It may be noted by the by, that they were building in the Temple in the days of the first Gamaliel, who sate President in the Sanhedrin, about the latter days of our Savi∣our; which confirms what I already have noted in Chap. II. 20. And further let us see, how they might have stones in readiness, for they were now building, and they might have pieces of stones enough there.

CHAP. IX.

VERS. II.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Who did sin, this man or his Parents?

I. IT was a received Doctrine in the Jewish Schools, that Children according to some wickedness of their Parents were born lame, or crooked, or maimed and defective in some of their parts, &c. by which they kept Parents in awe lest they should grow remiss and negligent in the performance of some rites which had respect to their being clean, such as washings and purifyings, &c. we have given instances elsewhere.

II. But that the Infant should be born lame or blind, or defective in any part, for any sin or fault of his own, seems a riddle indeed.

1. Nor do they solve the matter who fly to that principle of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or transmigration of souls which would have the Jews tinctured with; at least if we will admit Josephus as a just Interpreter, and judge of that principle. For thus he y 1.214.

It is the opinion of the Pharisees 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ That the souls of all are immortal, and do pass into another body; that is those of the good only: [observe this] but those of the wicked are punished with eternal torments. So that, unless you will say that the soul of some good man passing into the body of this man was the cause of his being born blind (a supposition that every one would cry shame of) you say nothing to the case in hand. If the opinion of the transmigration of souls, amongst the Jews, prevailed only so far that they suppos'd the souls of good men only pass'd into other bodies; the very subject of the present question is taken away, and all suspicion of any punishment or de∣fect happening to the infant upon the account of Transmigration wholly vanisheth, unless you will say it could happen upon a good soul's passing out of the body of a good man.

2. There is a solution attempted by some from the souls pre-existency, which they would pretend the Jews had some smatch of, from what they say about 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those souls which are in Goph, or Guph.

z 1.215 R. Jose saith, the Son of David will not come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till the souls that are in Goph are consummated. The same passage is recited also in Niddah a 1.216, and Jevamoth b 1.217, where it is ascrib'd to R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asi.

There is a repository, saith R. Solomon, the name of which is Goph, and from the Creation all the souls that ever were to be born, were form'd together and there plac'd.

But there's another Rabbin brought in by another Commentator, that supposeth a two∣fold Goph, and that the souls of the Israelites and of the Gentiles are not in one and the same Goph. Nay further he conceives that in the days of the Messiah there will be a third Goph, and a new race of souls made.

R. Jose deduceth his opinion from Isaiah LVII. 16. miserably wresting the words of the Prophet to this sense, My will shall hinder for the souls which I have made. For so Aruch and the Commentators explain his mind.

Grant now that what I have quoted might be sufficient confirmations that the Jews did entertain the opinion of the Souls pre-existence, yet what concern the pre-existence of souls hath with this place, I confess I have not so quick an apprehension as any way to imagine, unless we will suppose a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 too, or that some souls come immediately from the hand of God, stain'd and defiled.

III. I would therefore seek to untye this knot some other way.

1. I would have that passage observ'd which we have in Vajicra rabb. c 1.218 And the days draw nigh in the which thou shalt say, I have no pleasure in them, Eccl. XII. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those are the days of the Messiah, wherein there shall be neither merit nor demerit. That is, if I mistake not, wherein neither the good deserts of the Pa∣rents shall be imputed to the children for their advantage, nor their deserts, for their fault and punishment. They are the words of R. Akibah in loc. and they are his application of that passage in Eccles. and indeed his own invention; but the opinion it self, That there shall be neither merit nor demerit in the days of the Messiah, is what is commonly receiv'd amongst the Jews. If so, then let me a little enlarge this question of our Saviours Disciples by way of Paraphrase to this purpose.

Master we know that thou art the Messiah, and that these are the days of the Messiah; we have also learnt from our Schools that there is no imputation of merit or demerit from the Parents in the days of the Messiah; whence then is it that this man is born blind? that in these days of the Messiah he should bring into the world with him some mark and imputation of fault or blame somewhere? What, was it his Parents fault? This seems against the receiv'd opinion. It seems there∣fore that he bears some tokens of his own fault: is it so or no?

2. It was a conceit amongst the Jews that the infant when form'd and quicken'd in the womb, might behave it self irregularly, and do something that might not be altogether without fault.

In the Treatise last mention'd, a woman is brought in complaining in earnest of her child before the Judg, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it kickt her unreasonably in the womb. In Midr. Cohel. and Midr. Ruth, Cap. III. 13. there is a story told of Elisha ben Abujah, who departed from the faith and became an horrible Apostate, and amongst other reasons of his apostacy this is render'd for one.

There are which say, that his Mother when she was big with child of him, passing through a Temple of the Gentiles, smelt something very strong, they gave to her of what she smelt, and she did eat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the child in the womb grew hot, and swell'd into blisters, as in the womb of a Serpent.

In which story his Apostacy is supposed as originally rooted and grounded in him in the womb, upon the fault of his mother eating of what had been offer'd to Idols. It is also equally presum'd that an Infant may unreasonably and irregularly kick and punch in the womb of its mother beyond the rate of ordinary infants. The infants in the womb of Rebecca may be for an instance, where the Jews indeed absolve Jacob from fault, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though he took Esau by the heel b 1.219; but will hardly absolve Esau for rising up against his brother Jacob.

c 1.220 Antoninus askt R. Judah at what time evil affections begin to prevail in the man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whether in the first forming of the foetus in the womb, or at the time of its coming forth? The Rabbi saith unto him, from the time of its first forming. Then saith An∣toninus, it will kick in the mothers womb, and rush out. This I learnt of Antoninus, and the Scripture seems to back it, when it saith, Sin lyeth at the door.

It appears from this dispute, whether true or feigned, that the ancient opinion of the Jews was that the infant from its first quickening had some stain of sin upon it. And that great Doctor R. Judah the holy, was originally of that opinion himself, but had lightly chang'd his mind upon so paltry an argument. Nay, they went a little further, not only that the infant might have some stain of sin in the womb, but that it might in some mea∣sure actually sin, and do that which might render it criminal. To which purpose this pas∣sage of the Disciples seems to have some relation, Did this man sin that he was born blind? That is, did he when his Mother carry'd him in her womb, do any foul or enormous thing that might deserve this severe stroke upon him that he should bring this blindness with him into the world?

VERS. VI.

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

He spat on the ground, &c.

I. HOW far spittle was accounted wholesome for weak eyes we may learn from this ridiculous tale.

d 1.221 R. Meir sat and was teaching in the evening of the Sabbath-day; there was a woman stood by, hearing him preach; after he had done she went home and found her candle gone out. Her Husband saith to her, where hast thou been? I have been, saith she, standing and hearing the voice of a Preacher. Her Husband saith to her, thou shalt not enter in till thou hast gone and spot in the face of him that taught. After three weeks her neighbouring women perswading and heartning her to it she goes to the Chappel. Now the whole matter was already made known to R. Meir. He saith therefore to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is there ever a woman among you skill'd in muttering charms over eyes? [for he feign'd a grievous ailment in his eyes] the woman said, R. I am not skill'd: However, saith he, do thou spit se∣ven times upon my eyes, and I shall be healed, which she did. Gloss. Whenever they multer'd any charms over the eyes, it was necessary that they should spit upon them.

II. It was prohibited amongst them to besmear the eyes with spittle upon the Sabbath∣day upon any Medicinal account, although it was esteemed so very wholesome for them.

e 1.222 They do not squirt wine into the eyes on the Sabbath-day, but they may wash the eye-brows with it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but as to fasting spittle, [which was esteem'd exceedingly wholesome] it is not lawful to put it so much as upon the eye-lids f 1.223. One saith that wine is prohibited so far, that it may not be injected into the middle of the eye, upon the eye∣brows it may. Another saith that spittle is forbidden so much as upon the eye-lids.

So that in this action of our Saviour's we may observe:

I. That he does not heal this sick man with a word as he did others, but chuseth to do a thing which was against their Canonical observation of the Sabbath, designing hereby to make a trial of the man, whether he was so superstitious that he would not admit such things to be done upon him on the Sabbath-day. He made an experiment not much unlike this upon the man at Bethesda as we have before observ'd.

II. Whiles he mingles spettle with dust, and of that makes a clay to anoint the eyes of the blind man, he thereby avoideth the suspicion of using any kind of charm; and gives rather a demonstration of his own Divine power, when he heals by a method contrary to nature; for clay laid upon the eyes we might believe should rather put out the eyes of one that sees, than restore sight to one that had been blind. Yea and further he gave de∣monstration of the Divine authority he himself had over the Sabbath, when he heals up∣on that day by the use of means which had been peculiarly prohibited to be us'd in it.

The connexion of this Chapter with the former is such that the stories in both seem to have been acted on one and the same day, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Going through the midst of them, so passed by. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And as he passed by he saw a man which was blind.] If it be so (which I will not much contend about) then

do they bring the Adulterous woman before Christ, yea and attempt to stone him too on the Sabbath-day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jesus hid himself; or perhaps the sense is, he was hidden; that is by the multitude that had a favour for him, and compast him about, lest his enemies should have wreakt their malice and displeasure against him.

VERS. VII.

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

Which is by interpretation, sent.

WE have already shewn that the spring of Siloam discharg'd its self by a double stream into a twofold Pool, the upper Pool which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Pool of Siloah; and the lower which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Pool of Shelah. Nehem. III. 15. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 plainly and properly signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not so, as we have alrea∣dy noted. Probably the Evangelist added this Parenthesis on purpose to distinguish which of the Pools the blind man was sent to wash in; viz. not in the Pool Shelah, which signi∣fies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fleeces, but in the Pool of Shiloah, which signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sent.

VERS. VIII.

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

That sat and begged.

THIS may be oppos'd to another sort of beggars, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that beg from door to door.

The words used by the beggars were generally these:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vouchsafe something to me. Or rather according to the letter, deserve something by me, i. e. acquire something of merit to your self by the alms you give me.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O you whoever have a tender heart do your self good by me.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Look back and see what I have been, look upon me now, and see what I am g 1.224.

VERS. XIII.

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

They brought him to the Pharisees.

THE Pharisees in this Evangelist are generally to be understood the Sanhedrin; nor indeed do we find in St. John any mention of the Sadducees at all. Consult Joh. I. 24. IV. 1. VIII. 3. & XI. 46, &c.

h 1.225 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Pharisees have such a sway amongst the people, that if they should say any thing against the King or High Priest, they would be believ'd. And a little after,

The Pharisees have given out many rules to the people from the Traditions of the fathers, which are not written in the Laws of Moses; and for that very reason the Sadducees rejected them, saying they ought to account nothing as law or obligatory, but what is deliver'd by Moses, and what hath no other authority but tradition only, ought not to be observ'd. And hence have arisen questions and mighty controversies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Saddu∣cees drawing after them the richer sort only, whiles the multitude follow'd and adhered to the Pharisees.

Hence we may apprehend the reason why the whole Sanhedrin is sometime comprehen∣ded under the name of the Pharisees, because the common people, and the main body of that Nation, were wholly at the management of the Pharisees, govern'd by their decrees and laws. But there was once a Sanhedrin that consisted chiefly of the Sect of the Saddu∣cees, and what was done then? i 1.226 R. Eliezer ben Zadok saith, there was a time when they burnt a Priests daughter for whoredom, compassing her about with bundles of young twiggs; but the answer is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there was not a Sanhedrin at that time that was well skill'd.—Rabh Joseph saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Sanhedrin was made up of Sadducees. It is worth our taking notice of this passage.

VERS. XXII.

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

He should be put out of the Synagogue.

SO Chap. XVI. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, granting that this is spoken of Excom∣munication, the question may be whether it is to be understood of the ordinary Excommunication, that is, from this or that Synagogue, or the extraordinary, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cutting off from the whole Congregation of Israel.

k 1.227 Whoever is excommunicated by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the president of the Sanhedrin, is cut off from the whole Congregation of Israel; and if so, then much more if it be by the vote of the whole Sanhedrin. And it seems by that speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They cast him out, v. 34. that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out, was added for such a signification.

But suppose we, it might be understood of the ordinary Excommunication; among all the four and twenty reasons of Excommunication which should it be for which this was decreed, viz. that if any man did confess that Jesus was the Christ he should be put out of the Synagogue? The Elders of the Sanhedrin perhaps would answer, what upon other occa∣ons is frequently said and done by them, It is decreed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the necessity of the time.

VERS. XXVIII.

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

We are Moses Disciples.

THE man as it should seem had in gentle and perswasive terms askt them, Will ye also be his Disciples? as if he heartily wisht they would. But they as ruggedly, Be you so: We are Moses his Disciples.

l 1.228 They deliver'd two Disciples of the wise men into the hands of the chief Priest [that they might instruct him about the rites and usages of the day of expiation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were of the Disciples of Moses. And who are these Disciples of Moses? it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the very phrase excludes the Sadducees.

The Reader may observe by the way these Disciples of Moses his Disciples, with what reverence they treat him.

m 1.229 Moses was angry about three things, and the tradition was accordingly hid from him: I. About the Sabbath, Exod. XVI. 20. while he was angry he forgot to recite to them the tra∣ditions about the Sabbath. II. About the vessels of metal, Numb. XXXI. 14. whiles he was angry, he forgot to recite to them the traditions about the vessels of metal. III. About the mourner, whiles he was wroth the tradition was hid from him, which forbad the mourner to eat of the Holy things.

Did Moses think it unlawful for the mourner to have eaten of the Holy things when he spake to Eleazar and Ithamar while they were in the very act of bewailing the death of their two Brethren, Wherefore have ye not eaten the sin-offering in the Holy place? Yes, but in his passion he forgot both the tradition and himself too? Excellent Disciples indeed that can thus chastise your great Master at pleasure, as a man very hasty, apt to be angry, and of a slender memory! let him hence forward learn from you to temperate his passions, and quicken his memory. You have a memory indeed that have recover'd the tradition which he himself had forgot!

VERS. XXXIV.

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

And they cast him out.

I Shall note something of this kind of phrase at Chap. XVI. 2. Thus doth this man com∣mence the first Confessor in the Christan Church, as John the Baptist had been the first Martyr in it. He suffer'd Excommunication, and that from the whole Congregation of Israel, for the name of Christ. It seems something strange that they did not Excommunicate Jesus himself, but they were contriving more bloody things against him.

CHAP. X.

AMONGST all the places in the Old Testament which mention this great shep∣herd, there is no one, doth so exactly describe him and his Pastoral work, as the XIth Chap. of the Prophet Zachary. We will fetch a few things from thence that may serve to explain the passage now in hand.

I. He describes this great Shepherd manifesting himself, and applying himself to his great Pastoral office, when the Nation was now upon the brink of destruction; the Pro∣phet had foretold their ruin, and brings in this Shepherd, undertaking the care of his sheep lest they should perish too.

As to the first ver. Open thy doors O Lebanon; take the Jews own comment upon it, who yet do by all the skill they can endeavour to take off the whole Prophesie from those pro∣per hinges upon which it turns.

n 1.230 Forty years before the destruction [of Jerusalem] the Gates of the Temple open'd them∣selves of their own accord. Rabban Jochanan ben Zacchai declaim'd upon it, saying, O Temple, Temple, why dost thou terrifie thy self? I know thy end will be destruction; for so Zachary the Son of Iddo hath prophesy'd concerning thee, Open thy doors, O Lebanon, &c.

The rest that follows doth plainly enough speak out desolation and ruin, ver. 2. 3. but particularly that is remarkable, ver. 6. I will deliver them every one into their neighbours hands; how manifestly doth it agree with those intestine broils and discords, those horrid seditions stir'd up amongst them? And into the hands of their King; i. e. of Cesar, concern∣ing whom they may remember they once said, We have no King but Cesar.

II. He describes the evil shepherds of the people under a Triumvirate, ver. 8. Three Shepherds also I cut off in one month, &c. i. e. the Pharisees, the Sadducees, and the Essenes, which interpretation though it cannot but sound very unpleasingly in Jewish ears, yet is it what seems abundantly confirm'd, both from the context and the history of things. They therefore would turn the edg of the Prophesie another way, the Gemarists understanding the three Shepherds of Moses, Aaron and Miriam o 1.231; Jarchi would have it the house of Ahab, the house of Ahaziah and his Brethren. Kimchi, the Sons of Jehoahaz, Jehojakim, and Zedekiah. Aben Ezra saith, Perhaps they are the High Priest Joshua, the person anointed to the wars, and the Sagan, or perhaps Haggai, Zachary, and Malachi, &c.

But what can be more clear than that the Prophet speaks of those Shepherds that had wasted and corrupted the flock, and who when the true Shepherd of the sheep should re∣veal himself would do the like again? and who should these be but the Principals and chief heads of Sects, and the leaders of the people, the Pharisees, the Sadducees, and the Essenes?

Object. But how can these properly be said to be cut off by the great Shepherd when he should come, whereas it is well enough known that these Sects lived even after the death of Christ, nay after the ruins of Jerusalem; not to say that Pharisaim hath its being amongst the Jews to this very day?

Answ. So indeed it is said that under the Gospel, The Nations should not learn war any more, Isa. II. 4. and that there should not be an infant in age, or one under age, in the new Jerusalem, Isa. LXV. 20. whereas we find enough of war in every generation, and that infancy or ignorance in Divine things abounds still. But nevertheless God had done his part toward the accomplishment of such Prophesies, namely, he had brought in the Go∣spel of Peace, and the Gospel of Light, that nothing should be wanting on his side, that peace might reign on the Earth, and infancy in Divine things should be no more; so did this great Shepherd bring in the Evangelical Doctrine, the Oracle of Truth and Religion, which did so beat down and confound all the vain Doctrines and Institutions of those Sects, that as to what related to the Doctrine of Christ, there was nothing wanting to have cut off those heresies and vanities.

III. This great Shepherd broke that Covenant that had been made and confirm'd with that people, ver. 10. I took my staff which was called Beauty, and I cut it off, that I might break my Covenant which I made with all the people. With all the people, i. e. with all Israel, the Ten and the Two Tribes too. And in the 14 ver. the affinity and kin which was be∣twixt Judah and Israel is dissolv'd, which it would not be amiss for those to take serious notice of, who as yet expect an universal conversion of the whole Nation of the Jews. Let them say by virtue of what Covenant? if the Covenant of Grace, that makes no dif∣ference betwixt the Jew and the Greek, nor knows any one after the flesh. If by virtue of the Covenant peculiarly made with that people, that was broken and dissolv'd when God had gather'd his flock out of that people. For,

IV. The great Shepherd when he came, found that there must be a flock gather'd in that Nation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. XI. 5. A remnant according to the electi∣on of grace; and these he took care to call and gather before Jerusalem should be de∣stroy'd. Zachary himself calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a flock of slaughter; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the poor of the flock, ver. 7. Where, by the way, whoever compares the Greek Version in this place must needs observe that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so the poor, is by those Interpreters jumbled and confounded into one word. For instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so the poor of the flock knew, they read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Canaanites shall know the sheep, &c. So instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for this, or for you, O poor of the flock, ver. 7. they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto the land of Canaan. Whence after that we have taken notice that they read Nun finale in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as not final, I have some suspicion that these Interpreters might have had an eye upon the reduction of the dispersed captivity into the land of Canaan, according to the common expectation of that Nation. But this only by the by.

That of the Apostle ought to be strictly heeded. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Even so then at this present time also there is a remnant according to the election of grace. Which is indeed as the Gnomon to that Chapter, and above all other things does interpret best the Apostles mind, for he propounds to discourse not concerning the universal call of the Jews, but of their not being universally rejected, which may very easily be collected from the very first verse of this Chapter, Hath God cast away his people? that is, so cast them away that they are universally rejected. God forbid, for I my self am an Israelite, and am not cast away. This argument he pursues and illustrates from the example of those most corrupted times, the age wherein Elijah liv'd, when they threw down the Altars of God, slew his Prophets, and not a few worship'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Baal of the Zidonians, whom Ahab had introduc'd, and almost the whole Nation worship'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Golden Calf or Cow which Jeroboam had set up. And yet even in that worst state of affairs, saith God, I have reserv'd to my self seven thousand men, who have not bow'd the knee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Golden Calf, the common and universal error of that Nation, much less 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Baal of the Sidonians. Even so (saith the Apostle) at this very time there is a remnant, plainly intimating that he does not assert or argue for the calling of the whole Nation, but of that remnant only, and that he discourses concerning the present calling of that remnant, and not about any future call of the whole Nation.

V. That is a vast mystery the Apostle is upon, ver. 25. of that Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Blindness hath se∣verally happen'd to Israel until the fulness of the Gentiles shall be come in. I render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 severally, or by parts, not without warrant from Grammar, and according to the meaning and intention of St. Paul, for the mystery mention'd by him is, that blindness severally, and at several times happen'd to the Israelites: First the Ten Tribes were blinded through Idolatry, and after many ages the two Tribes through Traditions; and yet both those and these reserv'd together to that time, wherein the Gentiles who had been blinded for a longer space are called, and then both Israelites and Jews, and Gentiles, being all call'd to∣gether, do close into one body. It is observable that the Apostle throughout this whole Chapter, doth not so much as once make mention of the Jews, but of Israel, that he might include the Ten Tribes with the two, within his discourse.

And indeed this great Shepherd had his flock or his sheep within the Ten Tribes, as well as within the two; and to me it is without all controversie, that the Gospel in the times of the Apostles was brought and preacht as well to the one as the other. Doubtless St. Peter whiles he was in Babylon preached to the Israelites dispersed in those Countries as well as to the Jews.

VI. Some of the Gemarists do vehemently deny any conversion of the Ten Tribes un∣der the Messiah, let them beware lest there be not a conversion of their own.

p 1.232 The Ten Tribes shall never return, as it is written, And he cast them out into a strange land, as it is this day, Deut. XXIX. 28. As this day passeth and shall never return, so they are gone and shall not return again. They are the words of R. Akibah.

It is a Tradition of the Rabbins, that the Ten Tribes shall not have a part in the world to come, as it is written, the Lord rooted them out of their land in anger and in wrath, and in great indignation, and cast them out into another land. He rooted them out of their own land in this world, and cast them out into another land in the world to come. They are the words of Rabbi.

But in truth when the true Messiah did appear, the Ten Tribes were more happily call'd, (if I may so speak) that is, with more happy success than the Jews; because amongst those Jews that had embrac'd the Gospel, there happen'd a sad and foul Apostacy, the like to which we read not of concerning the Ten Tribes that were converted.

VERS. I.

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

By the door into the sheepfold, &c.

THE sheepfold amongst the Talmudists is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some Inclosures or Pen: wherein

I. The sheep were all gathered together in the night, lest they should stray; and where they might be safe from thieves or wild beasts.

II. In the day-time they were milked: As,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.233

The Trojans as the rich mans numerous flocks, Stand milked in the fold.

III. There the Lambs were tythed.

r 1.234 How is it that they tythe the lambs? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They gather the flock into the sheepfold, and making a little door, which two cannot go out of at together, they number 1, 2, 3, 4, 5, 6, 7, 8, 9, and the tenth that goes out they mark with red, saying, this is the tythe.—The ews are without, and the lambs within, and at the bleating of the ews the lambs get out.

So that there was in the sheepfold one larger door, which gave ingress and egress to the flock and shepherds, and a lesser by which the Lambs past out for tything.

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

Is a thief and a robber.

:〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Talmudick language s 1.235 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is a thief? He that takes away another mans goods, when the owner is not privy to it, as when a man puts his hand into another mans pocket, and takes away his money, the man not seeing him; but if he takes it away openly, pub∣lickly and by force 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this is not a thief but a robber. Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

VERS. III.

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

The Porter.

I Am mistaken if the servants that attend about the flock under the shepherd, the owners of them are not called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eccles. XII. 11. i. e. those that fold the sheep; at least if the sheepfold its self be not so called. And I would render the words by way of Paraphrase thus: The words of the wise are as goads, and as nails fastned by those that gather the flock into the fold: Goads, to drive away the thief or the wild beast; and nails to pre∣serve the sheepfold whole and in good repair. Which goad and nails are furnisht by the chief Shepherd, the Master of the flock, for these uses. Now one of these servants that attended about the flock was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Porter. Not that he always sat at the door, but the key was committed to his charge, that he might look to it that no sheep should stray out of the fold, nor any thing hurtful should get, or be let in.

VERS. VII.

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

I am the door.

PURE Israelitism among the Jews was the fold and the door, and all things. For if any one was of the seed of Israel, and the stock of Abraham, it was enough (them∣selves being the Judges) for such an one to be made a sheep, admitted into the flock, and be fed and nourisht to eternal life. But in Christs flock, the sheep had another original, introduction and mark.

VERS. VIII.

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

All that ever came before me are thieves.

OUR Saviour speaks agreeably with the Scripture, where when there is any menti∣on of the coming of this great Shepherd to undertake the charge of the flock, the evil Shepherds that do not feed but destroy the flock are accused, Jer. XXIII. 1, &c. Ezek. XXXIV. 2, &c. Zach. XI. 16. And our Saviour strikes at those three Shepherds before

mention'd, that hated him, and were hated by him, the Sadduces, and Essenes, under whose conduct the Nation had been so erroneously led for some ages.

I should have believed, that those words, All that ever came before me are Thieves and Robbers; might be understood of those, who having arrogated to themselves the name of the Messiah, obtruded themselves upon the people; but that we shall hardly or not at all, find an instance of any that ever did so before the true Messiah came. After his coming (it is true) there were very many that assumed the name and title, but before it, hardly one. Judas the Galilean did not arrive to that impudence, as you have his story in Josephus. Nor yet Theudas, by any thing may be gathered from the words of Gamaliel, Acts V.

An Argument of no mean force which we may use against the Jews, that the time when our Jesus did appear, was the very time wherein the Nation looked for the coming of Messiah: For why did no one arrogate that name to himself, before the coming of our Jesus? Because they knew the fore appointed and the expected time of the Messiah was not yet come. And why after Jesus had come, did so many give themselves out for Mes∣siah, according to what our Saviour foretold, Matth. XXIV? because the agreeableness of the time, and the expectation of the people might serve and assist their pretences.

VERS. IX.

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

Find Pasture.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.236 How far is the Beasts pasture? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sixteen miles. The Gloss is, The measure of the space that the Beasts go when they go forth to Pasture. A spacious pasture indeed!

VERS. XIII.

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

The hireling fleeth.

THE Rabbins suppose that some such thing may be done by the hireling, when they allot such a mulct, if a Sheep should happen to perish through the neglect of its keeper.

u 1.237 How far is the keeper for hire (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) bound to watch his flock? Till he can say truly; In the day the drought consumed me, and the frost by night.

But if, whilst he is going to the City or any ways absent, the Wolf of the Lyon should come and tear the flock, what then?—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He ought to have met them with Shepherds and Clubs, and not to have fled.

VERS. XV.

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

I lay down my life, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I deliver, or I give my life for the flock. x 1.238 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judah gave up his life for Benjamin. y 1.239 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hur gave his life for the Holy blessed God. For they have à Tradition that Hur underwent Mar∣tyrdom, because he opposed the Golden Calf.

VERS. XXII.

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

It was the Feast of the Dedication.

I. THE rise and original of this Feast must be fetcht from the story, 1 Macab. IV. 52, &c. of which we have noted something already. The Jewish Masters have these passages about it.

z 1.240 They were seized with such infinite pleasure in the restauration of their sacred rites, be∣ing after so long a time, so unexpectedly possest of their Religion again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ That they bound it by a Law to posterity, that they should celebrate the restitution of their Sacred Rites, by a Feast of eight days continuance. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ And from that time to this do we still celebrate this Feast, calling it by the name of LIGHTS. Giving that name to this Feast, as I suppose, because we obtained such a liberty so much be∣yond all hope.

One would believe that the name of LIGHTS, or Candles, only was given to this Feast, I say a name only: for we have no mention here of the lighting of Candles. One

would believe also that the eight days decreed for the celebration of this Feast, was done after the pattern of the eight days Feast of Tabernacles; but you will find in the Talmudic Authors that it is far otherwise, and they have a cunning way of talking concerning it.

The Rabbins have a Tradition: From the five and twentieth day of the Month Chis∣leu,* 1.241 there are eight days of the Encenia, [or Feast of Dedication] in which time, it is not lawful either to Weep or Fast. For when the Greeks entred into the Temple they defiled all the Oyl that was there. But when the Kingdom of the Asmoneans had conquered them, they sought and could not find but one single Vial of Oyl, that had been laid up under the Seal of the Chief Priest; Nor was their enough in it but to light for one day. There was a great miracle; for they lighted up the Lamps from that Oyl for eight days together: So that the year after, they instituted the space of eight days for the solemnizing that Feast.

Maimonides relates the same things, and adds more: b 1.242

Upon this occasion the wise men of that Generation appointed that eight days from the 25th. of the Month Chisleu, should be set apart for days of rejoycing and the Hallel; and that they should light up Candles at the doors of every House, each evening of those days, to keep up the me∣mory of that miracle. Those days are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dedication: It is forbidden upon all those days either to Weep or Fast. As in the days of Purim, &c.

Again, c 1.243

How many Candles do they light? It is commanded that every House should set up at least one; let the Inhabitants there, be more or one only. But he that does honour to the command, sets up his Candles according to the number of the persons that are in the House. And he again that does more honour to it still, he sets up one Candle for every person in the House the first night, and doubles it the second night. For example, If there be ten persons in the House; the first night, there are ten Candles lighted; the second night twenty: the third night thirty; so that on the eighth night it comes to fourscore.

It would be too tedious to transcribe what he relates about singing the Hallel upon that Feast; the place where the Candle is fixt, which ordinarily is without doors, but in time of danger or persecution it is within, &c. Let what I have already quoted suffice, with the addition of this one instance more.

d 1.244 The Wife of Tarchinus (whose bones may they be crushed) brought forth a Son, the evening of the ninth day of the month Ab, and then all Israel mourned. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Child dyed upon the Feast of Dedication; Then said the Israelites, shall we light up Can∣dles or not? They said we will light them, come what will come. So they lighted them; upon which there were some that went and accused them before the Wife of Tarchin: Saying, the Jews mourned, when thou broughtest forth a Son, and when that Son dyed, they set up Can∣dles. Who this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tarquinus, or Tarquinius was, whether they meant the Emperor Trajan, or some other, we will not make any enquiry, nor is it tanti; However the story goes on, and tells us, That the Woman calling her Husband, accused the Jews, stir∣ring him up to revenge, which he executed accordingly by a slaughter amongst them.

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

The Feast of Dedication,

So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the title of the XXX Psalm, the Greek Interpreters translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dedication: By which the Jewish Masters seem to understand the dedication of the Tem∣ple e 1.245: Whereas really it was no other than the lustration and cleansing of David's House after Absolom had polluted it, by his wickedness and filthiness: which indeed we may not unfitly compare with the purging again of the Temple, after that the Gentiles had pol∣luted it.

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

In Ierusalem.

It was at Jerusalem the Feast of the Dedication. Not as the Passover, Pentecost, and Feast of Tabernacles, was wont to be at Jerusalem, because those Feasts might not be celebrated in any other place. But the Encenia were kept every where throughout the whole Land.

f 1.246 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They once proclaimed a Fast, within the Feast of Dedicati∣on, at Lydda.

The Feast of Dedication at Lydda? this was not uncustomary, for that Feast was cele∣brated in any place: but the Fast in the time of that Feast, this was uncustomary.

g 1.247 One upon his journey upon whose account they set up a Candle at his own House, hath no need to light it for himself in the place where he sojourneth. For in what Country soever he sojourns, there the Feast of Dedication, and lighting up of Candles is observed; and

if those of his own houshold would be doing that office for him, he is bound to make provision accordingly, and take care that they may do it.

Maimonides goes on, The precept about the Lights in the Feast of Dedication is very com∣mendable, and it is necessary that every one should rub up his memory in this matter, that he may make known the great miracle, and contribute toward the praises of God, and the ac∣knowledgment of those wonders he doth amongst us. If any one hath not wherewithal to eat, unless of meer Alms, let them beg or sell his Garments to buy Oyl, and Lights for this Feast. If he have only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one single farthing, and should be in suspense whether he should spend it in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consecrating the day, or setting up lights, let him rather spend it in Oyl for the Candles, than in Wine for Consecration of the day. For when as they are both the prescription of the Scribes, it were better to give the Lights of the Encenia the preference, be∣cause you therein keep up the remembrance of the miracle.

Now what was this miracle? it was the multiplication of the Oyl. The Feast was instituted in commemoration of their Temple and Religion, being restored to them: the continuance of the Feast for eight days, was instituted in commemoration of that miracle: both by the direction of the Scribes, when there was not so much as one Pro∣phet throughout the whole Land.

h 1.248 There were eighty five Elders above thirty of which were Prophets too, that made their exceptions against the Feast of Purim, ordained by Esther, and Mordecai, as some kind of in∣novation against the Law. And yet that Feast was but to be of two days continuance: It is a wonder then, how this Feast of Dedication, the solemnity of which was to be kept up for eight days together, that had no other foundation of authority but that of the Scribes, should be so easily swallowed by them.

Josephus, as also the Book of Maccabees, tells us that this was done about the hundred and forty eighth year of the Seleucidae; and at that time, nay a great while before the Doctrine of Traditions, and authority of the Traditional Scribes had got a mighty sway in that Nation. So that every decree of the Sanhedrin was received as Oracular, nor was there any the least grudge or complaint against it. So that, though the Traditional Masters could not vindicate the institution of such a Feast, from any Tradition exhibited to Moses upon Mount Sinai, yet might they invent something as Traditional to prove the lawfulness of such an institution.

Who had the Presidency in the Sanhedrin at this time, cannot be certainly deter∣mined: that which is told of Joshua ben Perachiah how he fled from Janneus the i 1.249 King carries some probability along with it that Joses ben Joezer of Zeredai, and Joses ben Jo∣chanan of Jerusalem, to whom Joshuah ben Perachiah, and Nittai the Arbelite succeeded in their Chairs; sate President and Vice-president at that time in the Sanhedrin. But this is not of much weight that we should tire our selves in such an enquiry.

The Masters tell us (but upon what Authority, it is obscure) k 1.250 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the work of the Tabernacle was finished on the twenty fifth day of the month Chisleu (that is this very day of the month of which we are now speaking) but it was folded up till the first day of the month Nisan, and then set up.

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

And it was Winter.

The eight days begun from the xxvth. of the month Chisleu, fell in with the Winter solstice. Whence, meeting with that in the Targumist upon 1 Chron. XI. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I question whether I should render it, the short∣est day, or a short day, (i. e. one of the short Winter days) is the tenth of the month Te∣beth: if he did not calculate rather according to our, than the Jewish Calendar.

The Rabbins (as we have already observed upon Chap. V. 35.) distinguish their Win∣ter months into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Winter and mid-winter: intimating, as it should seem, the more remiss and more intense cold. Half Chisleu, all Tebeth, and half Shebat, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Winter. Ten days therefore of the Winter had passed, when on the XXV of the month Chisleu, the Feast of the Dedication came in.

It was Winter, and Jesus walked in the Porch. He walked there, because it was Win∣ter, that he might get and keep himself warm: perhaps he chose Solomon's Porch to walk in, either that he might have something to do with the Fathers of the Sanhedrin who sate there; or else, that he might correct and chastise the buyers and sellers who had their shops in that place.

VERS. XXIV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

How long dost thou make us to doubt?

IT is not ill rendred, How long dost thou suspend our mind? although not an exact Translation, according to the letter. But what kind of doubt and suspension of mind was this? Was it, that they hoped this Jesus was the Messiah, or that they rather feared he was so? It seems, they rather feared than hoped it. For whereas they look∣ed for a Messias, that should prove a mighty Conquerour, should deliver the people from the Heathen yoke, and should crown himself with all earthly glory; and saw Jesus, infinite degrees below such pomp; yet by his miracles giving such fair specimens of the Messias, they could not but hang in great suspence, whether such a Messiah, were to be wished for or no.

VERS. XXXI.

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

Then the Iews took up stones again.

THE Blasphemer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by judicial process of the Sanhedrin, was to be stoned, which process they would imitate here without judgment.

l 1.251 These are the criminals that must be stoned; He that lieth with his own Mother, or with the Wife of his Father—He that Blasphemes, or commits Idolatry. Now however the Rabbins differed in the definition of Blasphemy or a Blasphemer, yet this all of them agreed in, as unquestionable Blasphemy, that which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denies the foundation. This they firmly believed Jesus did, and none could perswade them to the contrary, when he affirmed, I and my Father are one. A miserable besotted Nation, who above all persons or things wished and looked for the Messiah, and yet was perfectly ignorant what kind of a Messiah he should be!

VERS. XXXV.

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

If he called them Gods, &c.

THE Jews interpret those words of the Psalmist, I have said ye are Gods, to a most ridiculous sense.

m 1.252 unless our Fathers had sinned we had never come into the world: as it is written, I have said ye are Gods, and the Children of the most high; But ye have corrupted your doings therefore ye shall dye like men. And a little after, Israel had not received the Law, only that the Angel of death might not rule over them; as it is said, I have said ye are Gods, but ye have corrupted your doings, therefore ye shall dye like men.

The sense is, if those who stood before Mount Sinai had not sinned in the matter of the Golden Calf, they had not begot Children, nor had been subject to death, but had been like the Angels. So the Gloss. If our Fathers had not sinned by the Golden Calf, we had never come into the world, for they would have been like the Angels, and had never begot Children.

The Psalmist indeed speaks of the Magistracy, to whom the word of God hath arrived, by an express dispensation and diploma ordaining and deputing them to the Government, as the whole web and contexture of the Psalm doth abundantly shew. But if we apply the words, as if they were spoken by our Saviour, according to the common Interpre∣tation received amongst them, they fitly argue thus:

If he said they were Angels or Gods to whom the Law and word of God came, on Mount Sinai, as you conceive: is it any Blasphemy in me then, whom God in a peculiar manner hath sanctified and sent into the world, that I might declare his word and will, if I say that I am the Son of God?

VERS. XL.

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

Where Iohn at first Baptized.

THAT is Bethabarah: For the Evangelist speaks according to his own History: Which to the judicious Reader needs no proof.

CHAP. XI.

VERS. I.

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

Lazarus.

SO in the Jerusalem Talmud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Lazar, for R. Eleazar. For in the Hieru∣salem dialect, it is not unusual in some words that begin with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aleph, to cut off that letter: As.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What saith the Master? for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar Ba, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bar abba.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be R. Bon, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be R. Abon.

So very frequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lazar, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eleazar.

a 1.253 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Lazar Ben R. Jose.

b 1.254 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Lazar Ben Jacob.

c 1.255 R. Lazar the Disciple of R. Chajia Rubba. Who also are sometimes called by their name not abbreviated.

d 1.256 R. Eleazar ben Jacob. * 1.257 R. Eleazar ben Jose.

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

Martha.

This name of Martha is very frequent in the Talmudick Authors. e 1.258 Isaac bar Samuel, bar Martha. f 1.259 Abba bar Martha, the same with Abba bar Minjomi. g 1.260 Joshua ben Gamla married 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Martha the Daughter of Baithus. She was a very rich Widow h 1.261.

She is called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mary the Daughter of Baithus, with this story of her. i 1.262 Mary the Daughter of Baithus, whom Joshua ben Gamla married, he being preferred by the King to the High Priestood. She had a mind upon a certain day of expiation to see how her Husband performed his office. So they laid Tapestry all along from the door of her own House to the Temple, that her foot might not touch the ground. R. Eleazar ben R. Zadok saith. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So let me see the consolation [of Israel] as I saw her bound to the tails of Arabian Horses by the hair of her head, and forced to run from Jerusalem to Lydda. I could not but repeat that Versicle, the tender and delicate Woman, in thee, &c. Deuter. XXVIII. 56.

k 1.263 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Martha the Daughter of Baisuth, (whether Baisuth and Baithus were convertible; or whether it was a mistake of the Transcriber, let him that thinks fit make the enquiry) whose Son was a mighty strong man among the Priests.

VERS. II.

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

It was Mary which anointed, &c.

THAT is, Which had anointed the Lord formerly. For,

I. It is fit the Aorist should have its full force. Whoever will not grant this, let him give a reason why Bethany which was Lazarus his Town, should not be called by his name; but said the Town of Mary and her Sister Martha. Was it not because those names had been already well known in the foregoing story, whereas till now, there had not been one word mentioned of their Brother Lazarus. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respects a noted story that was past, viz. that which is related Luke VII. 37.

II. There can be no reason given, why the Evangelist should say this P••oleptically, as if he had respect to that passage in Chap. XII. 3. when he was to relate that story so soon after this: But there may be a sufficient one given why it should have relation to an anointing that had been formerly done; and that is, that it might appear how that fami∣liarity arose betwixt Christ, and the Family of Lazarus, so far that they could so confi∣dently send for Jesus, when Lazarus was sick: For Mary, Lazarus his Sister had some time before anointed his feet.

VERS. XI.

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

Sleepeth.

THE Apostles having heard the report that Lazarus was sick, and that Christ told them now that he was fallen asleep; they apprehend that the edge of the disease which had hitherto taken away all rest from him, was now taken off, so that they say, If he sleep he shall do well; having not rightly understood the word our Saviour used, which, whether it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I say not. The fallacy of the words is not unpleasantly exprest in Beresh. Rabba l 1.264, Rachel said to Leah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall sleep with thee to night, Gen. XXX. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall sleep with thee, he shall not sleep with me, i. e. Thou and he shall lye together in one Sepulchre, so shall not He and I.

VERS. XVIII.

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

About fifteen furlongs.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is, two miles. For the Jewish miles did not hold out full eight fur∣longs, as other miles do, but seven and an half.

m 1.265 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One of those seven and a half, which make up a mile, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a furlong.

n 1.266 They do not lay the net for Pidgeons, any less distance from the houses than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thirty furlongs, i. e. four miles.

In Aruch it is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Vau, and is thus reckoned:

What is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? It is a flight-shot. And why is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 called a flight-shot? It is according to the numeral value of the letters which is two hundred sixty six; for two hundred sixty six [cubits] makes a flight-shot: Now count and you will thus find it. Seven times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hun∣dred makes one thousand four hundred. Seven times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sixty make four hundred and twenty. Number them together and they mount to one thousand eight hundred and twenty. Seven times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 six make forty two, half a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one hundred thirty three: number them together and the whole amounts to one thousand nine hundred ninety five. Behold two thousand cubits excepting five.

VERS. XIX.

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

To comfort them.

WHEN o they return from the burial 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they stand about weeping, and say* 1.267 over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [a little Prayer called by that name] comforting the mourner, and accompanying him to his own House.

p 1.268 When they return from the Grave, they stand in a circle about the mourner comforting him. Gloss. The circle about him consists of ten at least. But usually it is very crowded and numerous. Hence that passage:

q 1.269 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As to those that stood about in that circle, those that were on the inside of it were not obliged to repeat the Phylacteries, but those that were on the outside were bound.

r 1.270 The Rabbins have delivered, that the seven standings, and sittings for the dead, must not be diminished. Where the Gloss is, When they returned from the Grave, they went forward a little, and then sate down; partly to comfort the mourners, partly to weep them∣selves, and partly to meditate upon the subject of mortality. Then they stood up again, and went on a little, and sate down again, and so for seven times. But I have seen it written, that they did this upon the account of the evil spirits who accompanied them from the Grave; they ordained these standings and sittings, that within that time the evil spirits might de∣part.

So that we see they were wont to comfort the mourners in the way as they were re∣turning from the Grave, and they would bring them back to their own House the day that the party deceased was interr'd. They comforted them also all the remaining days of mourning, which we find done in this place.

Thirty days were allotted for the time of mourning: But, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we must not weep for the dead beyond the measure. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the three first days are for weeping. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Seven days for lamentation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thirty days for the intermission from washing their cloths, or shaving themselves.

I. When the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that were to comfort the mourners came, they found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉s 1.271 all the beds in the House taken down, and laid upon the ground. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From what time do they take their beds lower? R. Eleazar saith, From the time that the deceased party is carried out of the Court-gate. R. Joshua saith, From the time that the cover of the Coffin is shut down. When Rabban Gamaliel dyed, and the Corps was carried out of the Court-gate, saith R. Eleazar to his disciples, take down the beds: But when the Cof∣fin was closed, R. Joshua said, take down the beds. On the evening of the Sabbath they set up their beds, at the going out of the Sabbath, they take them down.

What is to be understood by taking down their beds, we may conjecture by what fol∣lows. t 1.272 Whence came the custom of taking down the beds? R. Crispa in the name of R. Jo∣hanan saith, from what is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they sate with him near the ground, [Job II. 13.] It is not said upon the ground, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 near the ground, that is, not far off from the Earth. Hence is it, that they sate upon beds taken lower.

But u 1.273 Rabbenu Asher saith thus, Rabh. saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that comfort ought to sit no where but upon the floor.

II. The mourner himself sits chief. A custom taken from these words, Job XXIX. 25. I chose out their way and sate chief—Like him who comforts the mourners. Ibid.

III. It was not lawful for the comforters to speak a word, till the mourner himself break silence first. The pattern taken from Job's friends, Job II.

IV. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Johanan saith, if the mourner nod his head, the comforters are to sit by him no longer. The Gloss is, If by nod∣ding his head, he signifie to them, that he hath comforted himself. Hence that frequently said of some, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they would not receive comfort, that is, they gave signs by nodding their head, that they had sufficiently comforted themselves.

These and many other things about this matter do occur in Moed Katon, and Rabbenu Asher, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon this Treatise; as also in Massecheth Semachoth; where by the way take notice that that Treatise which hath for its subject the Mourners for the dead, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Treatise of gladness. So the Sepulchres of the dead are often called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Houses of the living.

Let us take a little taste of the way of consolation they used. x 1.274 The Rabbins deliver, that when the Sons of R. Ishmael dyed, four of the Elders went in to him to comfort him, viz. R. Tarphon: R. Jose the Galilean: R. Eliezer ben Azariah; and R. Akibah. R. Tar∣phon saith unto them, Ye must know that this is a very wise man, well skilled in Exposition. Let not any of you interrupt the words of his fellow. Saith R. Akibah, I am the last. R. Ishmael began and said, [the mourner here breaks silence] His iniquities are multipled, his griefs have bound him, and he hath wearied his Masters: Thus he said once and again. Then answered R. Tarphon and said, It is said, and your brethren of the House of Israel, shall bewail the burning, Levit. X. 6. May we not argue from the less to the greater? If Nadab and Abihu, who never performed but one command, as it is written, and the Sons of Aaron brought blood to him; then much more may the Sons of R. Ismael be bewailed. R. Jose the Ga∣lilean, answered saying, All Israel shall mourn for him and bury him, 1 Kings XIV. 13. And must we not argue from the greater to the less? If they wept so for Abijah the Son of Jeroboam, who did but one good thing, as it is said, because in him there is found some good thing: how much more for the Sons of R. Ismael? Of the same nature are the words of R. Eliezar, and R. Akibah; but this is enough, either to raise laughter, or make a man angry. In the same page we have several forms of speech, used by the Women that either were the mourners or the comforters. As

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The grave is as the robe of Circumcision, to an ingenuous man, whose provisions are spent.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The death of this man is as the death of all, and Dis∣eases are like putting money to usury.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He ran, and he fell in his passage, and hath borrowed a loan. With other passages very difficult to be understood.

The first three days of weeping were severer than the other: because, on the first day it was not lawful for the mourner to wear his Phylacteries, to eat of holy things, nor in∣deed to eat any thing of his own. All the three days, he might do no servile work, no not privately: and if any one saluted him, he was not to salute him again.

The first seven days, let all the beds in the house be laid low. Let not the man use his Wife. Let him not put on his Sandals. Let him do no servile work publickly. Let him not salute any man. Let him not wash himself in warm water, nor his whole body in cold: Let him not anoint himself. Let him not read in the Law, the Mishneh or the Talmud. Let him cover his head.

All the thirty days, let him not be shaved: Let him not wear any clothing that is white or whitened, or new. Neither let him sew up those rents which he made in his garments for the deceased party, &c. y 1.275.

VERS. XXV.

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

I am the Resurrection.

BE It so O Jew (if you will, or it can be) that the little bone Luz, in the back∣bone is the seed and principle of your resurrection: As to us our blessed Jesus, who hath raised himself from the dead, is the spring and principle of ours.

z 1.276 Hadrian (whose bones, may they be ground, and his name blotted out) asked R. Joshuah ben Hananiah, How doth a man revive again in the world to come? He answered and said, From Luz in the back-bone. Saith he to him, demonstrate this to me: Then he took Luz, a little bone out of the back bone, and put it in water, and it was not steeped; He put it into the fire, and it was not burnt: he brought it to the mill, and that could not grind it: He laid it on the Anvil, and knocked it with an Hammer, but the Anvil was cleft, and the Hammer broken, &c. Why do ye not maul the Sadducees with this Argument?

VERS. XXXI.

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

Followed her.

a 1.277 IT is a tradition. Let not a man follow a Woman upon the way, no not his own Wife. If this grain of Salt may be allowed in the explication of this passage, then, either all that followed Mary, were Women: or if men, they followed her at a very great di∣stance: or else they had a peculiar dispensation at such solemn times as these, which they had not in common conversation. But the observation indeed is hardly worth a grain of salt.

VERS. XXXIX.

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

For he hath been dead four days.

THE three days of weeping were now past: and the four days of Lamentation be∣gun: so that all hope and expectation of his coming to himself was wholly gone.

b 1.278 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They go to the Sepulchres, and visit the dead for three days. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Neither are they solicitous lest they should incur the reproach of the Amorites. The story is, they visited a certain person, and he revived again, and lived five and twenty years and then dyed. They tell of another that lived again, and begot Chil∣dren, and then died.

c 1.279 It is a Tradition of Ben Kaphrae's: The very height of mourning is not till the third day, For three days the spirit wanders about the Sepulchre, expecting if it may return into the body. But when it sees that the form or aspect of the face is changed, then it hovers no more, but leaves the body to its self.

d They do not certifie of the dead, [that this is the very man and not another] but with∣in* 1.280 the three days after his decease. For after three days his countenance is changed.

VERS. XLIV.

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

With Grave-cloths, &c.

THE Evangelist seems so particular in mentioning the Grave-cloths wherewith Laza∣rus was bound hand and foot, as also the Napkin that had covered his face, on purpose to hint us a second miracle in this great miracle. The dead man came forth though bound hand and foot with his Grave-cloths, and blinded with the Napkin.

VERS. XLVIII.

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

And the Romans shall come.

I Could easily believe that the Fathers of the Sanhedrin, had either a knowledge or at least some suspition, that Jesus was the true Messiah.

I. This seems plainly intimated by the words of the Vine-dressers in the Parable Mark XII. 7. This is the heir come let us kill him. They knew well enough he was the Heir: and it was come to this in the struggle betwixt them; either he will inherit with his doctrine, or we will with ours: come therefore let us kill him and the inheritance shall be ours.

II. They could not but know that Daniel's weeks were now fully accomplished, and that the time of the Messiah's appearing was now come. This, that * 1.281 conflux of Jews from all Nations into Jerusalem, doth testifie, being led by Daniel's Prophecy, and the agree∣ableness of the time, to fix their residence there in expectation of the Messiah now ready to be revealed. Compare also Luke XIX. 2.

III. When therefore they saw Jesus working miracles so very stupendous, and so worthy the character of the Messiah, and that in the very time wherein the manifesta∣tion of the Messiah had been foretold, they could not but have a strong suspition that this was HE. But then, it is a wonderful thing, that they should endeavour his death and destruction. What? destroy the Messiah, the expectation and desire of that Nation?

Tantum religio potuit suadere malorum.

Such mischiefs could religious zeal perswade.

But it was a most irreligious Religion made up of Traditions and humane inventions! a strange kind of bewitchery rather than Religion! that they should chose rather that the Messiah should be cut off, than that Religion be changed. They had been taught or ra∣ther seduced by their Traditions to believe: 1. That the Kingdom of the Messiah should be administred in all imaginable pomp, and worldly glory. 2. That their Judaism, or the Religion properly so called, should be wonderfully promoted by him, confirmed and made very glorious. 3. The whole Nation should be redeemed from the Heathen Yoke. But when he, who by the force of his miracles asserted himself so far to be the Messiah that they could not but inwardly acknowledge it, appeared notwithstanding, so poor and contemptible, that nothing could be less expected or hoped for of such an one, than a deliverance from their present mean and slavish state; and so distant he seemed from it, that he advised to pay tribute to Cesar, taught things contrary to what the Scribes and Pharisees had principled them in, shaked and seemed to abrogate the Religion it self, and they had no prospect at all of better things from him; Let Jesus perish, though he were the true Messiah, for any thing that they cared, rather than Judaism and their Religion should be abolished.

Obj. But it is said that what they did, was through ignorance, Luke XXIII. 34. Acts III. 17. and XIII. 27. 1 Cor. II. 8.

Ans. True indeed, through ignorance of the person; they did not know and believe the Messiah to be God as well as Man; they apprehended him mere Man. Though they suspected that Jesus might be the Messiah, yet did they not suspect that this Jesus was the true God.

Let it then be taken for granted, that the Fathers of the Sanhedrin under some strong conviction that this was the true Messiah, might express themselves in this manner, all men will believe on him, and the Romans will come, &c. and so what Caiphas said, It is expedient that one man should dye, &c. But where does the consequence lye in all this? All men will believe on him, Ergo, the Romans will come, &c.

I. It is not altogether wide of the mark what is commonly returned upon this questi∣on: The Romans will come against our Nation, taking us for Rebels to the Emperor, in that without his consent our people have entertained this Jesus for the King Messiah?

II. Nor is it impertinent to this purpose what was the antient observation of the Jews from that of the Prophet Isaiah, Chap. X. 34. and XI. 1. Lebanon shall fall by a mighty one, and there shall come forth a rod out of the stemm of Jesse, viz. That the coming of the Messiah, and the destruction of the Temple, should be upon the heels one of another. e 1.282

The story is, of an Arabian telling a certain Jew while he was at Plow, that the Tem∣ple was destroyed and the Messiah was born; which I have already told at large upon Matth. II. 1. But the conclusion of it is, R. Bon saith; what need we learn from an Ara∣bian? is it not plainly enough written, Lebanon shall fall by a mighty one? And what follows immediately? there shall come forth a rod out of the stemm of Jesse.

If therefore the Sanhedrin suspected Jesus to be the Messiah, they might by the same reason, from thence also gather, that the destruction of the City and Nation was not far off, especially when they see the people falling off from Judaism to the Religion of Jesus.

III. The Fathers of the Sanhedrin judge that the Nation would contract hereby an un∣speakable deal of guilt, such as would subject them to all those curses mentioned Deuter. XXVIII. particularly that their turning off from Judaism would issue in the final over∣throw of the whole Nation; and if their Religion should be deserted, neither the City nor the Commonwealth could possibly survive it long. So rooted was the love and value they had for their wretched Traditions.

Let us therefore frame their words into this Paraphrase:

It does seem that this man can be no other than the true Messiah; the strange wonders he doth, speak no less.

What must we do in this case? On the one hand it were a base and unworthy part of us to kill the Messiah; but then on the other hand, it is infinitely hazardous for us to admit him: For all men will believe on him, and then our Religion is at an end, and when that is once gone, what can we look for less, than that our whole Nation should perish under the Arms and fury of the Romans.

I beg your pardon for that, saith Caiphas, you know nothing, neither consider, for be he the Messiah, or be he not; it is expedient, nay it is necessary he should dye, rather than the whole Nation should perish, &c.

VERS. LI.

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

He Prophesied.

IS Caiphas among the Prophets? There had not been a Prophet among the Chief Priests, the Priests, the People, for these four hundred years and more, and does Caiphas now begin to Prophesie? It is a very foreign fetch that some would make, when they would ascribe this gift to the office he then bore, as if by being made High-Priest, he be∣came a Prophet. The opinion is not worth confuting. The Evangelist himself ren∣ders the reason, when he tells us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Being the High-Priest that same year. Which words direct the Reader's eye rather to the year, than to the High-Priest.

I. That was the year of pouring out the Spirit of Prophesie and Revelations, be∣yond whatever the world had yet seen or would see again. And why may not some drops of this great effusion light upon a wicked man, as sometimes the Childrens crums fall from the table to the Dog under it; that a witness might be given to the great work of Redemption, from the mouth of our Redeemer's greatest enemy. There lies the em∣phasis of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that same year; for Caiphas had been High-Priest some years before, and did continue so, for some years after.

II. To say the truth, by all just calculation, the office of the High-Priest ceased this very year; and the High-Priest Prophesies while his office expires.

What difference was there as to the execution of the Priestly Office, between the High-Priest, and the rest of the Priesthood? none certainly, only in these two things: 1. Asking counsel by Urim and Thummim. 2. In performing the service upon the day of Expiation. As to the former, that had been useless many ages before, because the Spirit of Prophesie had so perfectly departed from them. So that there remained now no other distinction, only, that on the day of expiation the High-Priest was to perform the Ser∣vice which an ordinary Priest was not warranted to do. The principal ceremony of that day was, that he should enter into the Holy of Holies with blood. When therefore our great High-Priest, should enter with his own blood into the Holiest of all, what could there be left for this High-Priest to do? When at the death of our great High-Priest, the Veil that hung between the Holy, and the Holy of Holies, was rent in twain from the top to the bottom, Math. XXVII. 51. there was clear demonstration that all those Rites and Services were abolished, and that the Office of the High-Priest which was di∣stinguished from the other Priests only by those usages, was now determined and brought to its full period. The Pontificate therefore drawing its last breath prophesies concern∣ing the Redemption of mankind by the great High-Priest and Bishop of Souls, that he should dye for the people, &c.

That of the Apostle Acts XXIII. 5. I wist not that it was the High-Priest: may per∣haps have some such meaning as this in it, I knew not that there was any High-Priest at all; because the Office had become needless for some time. For, grant indeed that St. Paul did not know the face of Ananias, nor that Ananias was the High-Priest, yet he must needs know him to have been a Magistrate, because he had his seat amongst the Fathers of the Sanhedrin; now those words which he quoted out of the Law, Thou shalt not speak evil of the Ruler of thy People, forbad all indecent speeches toward any Magi∣strate as well as the High-Priest. The Apostle therefore knowing Ananias well enough, both who he was, and that he sate there under a falsely assumed title of the High-Priest, does on purpose call him whited wall, because he only bore the colour of the High-Priest∣hood, whenas the thing and office it self was now abolished.

Caiaphas, in this passage before us, speaketh partly as Caiaphas, and partly as a Prophet. As Caiaphas he does by an impious and precipitate boldness contrive and promote the death of Christ: and what he uttered as a Prophet, the Evangelist tells us he did it not of him∣self, he spoke what himself understood not the depth of.

The greatest work of the Messiah, according to the expectation of the Jews was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the reduction, or gathering together the Captivities. The High-Priest despairs that ever Jesus, should he live, could do this. For all that he either did

or taught, seem'd to have a contrary tendency, viz. to seduce the people from their Religion, rather than recover them from their servile state of bondage. So that he ap∣prehended this one only remedy left, that care might be taken so as by the death of this man the hazard of that Nations ruin might blow over. If he be the Messiah (which I al∣most think even Caiaphas himself did not much question) since he can have no hope of re∣deeming the Nation, let him die for it himself, that it perish not upon his account.

Thus miserably are the great Masters of Wisdom deceiv'd in almost all their surmizes; they expect the gathering together of the Children of God in one, by the life of the Messiah, which was to be accomplisht by his death. They believe their Traditional Re∣ligion was the establishment of that Nation, whereas it became its overthrow. They think to secure themselves by the death of Christ, when by that very death of his their expected security was chiefly shaken. O blind and stupid madness!

VERS. LV.

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

To purifie themselves.

R. f 1.283 Isaac saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every man is bound to purifie himself for the Feast. Now there were several measures of time for purifying. He that was unclean by the touch of a dead body, he requir'd a whole weeks time that he might be sprinkled with the water of Purification mixt with the ashes of the red heifer burnt, the third and the seventh day; which ceremony we may see and laugh at in Parah, cap. 3.

Other purifyings were speedilier perform'd: amongst others, shaving themselves and washing their garments were accounted necessary, and within the Laws of purifying. g 1.284 These shave themselves within the Feast; he who cometh from an heathen Country, or from captivity, or from prison. Also he who hath been excommunicated, but now absolv'd by the wise men.—These same also wash their garments within the Feast.

It is suppos'd that these were detain'd by some necessity of affairs that they could not wash and be shav'd before the Feast; for these things were of right to be perform'd be∣fore, lest any should by any means approach polluted unto the celebration of this Feast; but if by some necessity they were hinder'd from doing it before, then it was done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on a common day of the Feast: viz. after the first day of the Feast.

CHAP. XII.

VERS. II.

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

They made him a Supper.

IF we count the days back from the Passover, and take notice that Christ suffer'd the next day after the eating of the Passover, which is our Friday; it will appear that this Supper was on the evening of the Sabbath, that is, the Sabbath now going out.

Let us measure the time in this Scheme.

The day of the Month	Of the Week.	The Evangelists Account.
NISAN.
IX.	The Sabbath.	VI Days before the Passover, Jesus sups with Lazarus at the going out of the Sabbath, when according to the custom of that Country their Suppers were more liberal k 1.285
X.	Sunday.	V Days before the Passover, Jesus goes to Jerusalem sitting on an Ass, and on the evening returns to Bethany, Mark XI. 11. On this day the lamb was taken, and kept till the Passover, Exod. XII. on which day this lamb of God presented himself, who was the antitype of that rite.

XI.	Monday.	IV Days before the Passover, he goes to Jerusalem again: curseth the unfruitful fig-tree, Mat. XXI. 18. Mark XI. 12. in the evening he returns again to Bethany, Mark XI. 19.
XII.	Tuesday.	III Days before the Passover, he goes again to Jerusalem; his Disciples observe how the fig-tree was wither'd, Mark XI. 20. In the evening going back to Bethany, and sitting on the mount of Olives, he fore∣telleth the destruction of the Temple and City, Mat. XXIV. and discourses those things which are contain'd in Mat. XXV.
		This night he sups with Simon the Leper, Mat. XXVI. 1, &c. Joh. XIII.
XIII.	Wednesday.	This day he passeth away in Bethany. At the coming in of this night the whole Nati∣on apply themselves to put away all leaven i 1.286
XIV.	Thursday.	He sends two of his Disciples to get ready the Passover. He himself enters Jerusalem in the afternoon. In the evening eats the Passover, institutes the Eucharist; is ta∣ken, and almost all the night had before the Courts of Judicature.
XV.	Friday.	Afternoon he is Crucify'd.
XVI.	Saturday.	He keeps the Sabbath in the grave.
XVII.	The Lords day.	He riseth again.

VERS. III.

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

Then Mary, &c.

IN that contest whether Mary the sister of Lazarus, was the same with Mary Magda∣len, this passage will help a little toward the affirmative, that there was a Town call'd Magdala very near Jerusalem.

k 1.287 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Clerk [or Scribe] at Magdala set his candles in order every evening of the Sabbath, went up to Jerusalem, pray'd there, return'd and lighted up his candles, when the Sabbath was now coming in.

It seems plain by this that Magdala and Jerusalem were not very far distant from one an∣other, when all this was done so quickly, and in so short a space of time. Only we may learn this from the Gloss, that that Magdala 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was Magdala Zebaim: con∣cerning which that sad and direful passage is related, that it was destroy'd for its adulteries.

l 1.288 There were three Cities whose customs were carry'd to Jerusalem. Gloss. In Waggons, because of their great weight. The names of these three Cities were Cabul, Sichin, and Magdala. Why was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cabul destroy'd? because of their discords. Why was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sichin destroy'd? because of the Magick arts they us'd. And why was Magdala destroy'd? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of their whoredoms. The Hierosol. say it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magdala Zabaaia. To this place it was that R. Jonathan once betook himself for some cure to his baldness m.* 1.289

Now therefore what should hinder but that Mary the sister of Lazarus of Bethany, might be call'd Magdalene, both for the neerness of the Town, where perhaps she was married, and also for the lascivious manners of the Towns-folks, with which spot it is commonly believed Mary Magdalene had been tainted.

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

Anointed the feet of Iesus.

In this passage there were two things very unusual.

I. It was indeed a very common thing to anoint the feet with oyl, but to do it with Aromatical oyntment, this was more rarely done. And it is charg'd by the Gemarists as a great crime, that the Jerusalem women of old anointed their shoos with perfum'd oynt∣ment, to entice the young men to wantonness.

n 1.290 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Make a tinkling with their feet, Isa. III. 16. R. Isaac saith, that by this is intimated that they put myrrh and balsom in their shoos, and when they met the young men of Israel they kickt with their feet, and so stir'd up in them evil and loose affections.

II. It was accounted an immodest thing for women to dishevel and unloose their hair

publickly. o 1.291 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Priest unlooseth the hairs of the woman suspected of adultery, when she was to be try'd by the bitter water, which was done for greater dis∣grace.

p 1.292 Kamitha had seven Sons, who all performed the office of High Priests: they ask of her, how she came to this honour? she answer'd, the rafters of my house never saw the hairs of my head.

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

And wiped them with her hair.

Did she not wash his feet before she anointed them? I do not ask whether she did not wash them with her tears, as before, Luk. VII. for as to that the Evangelist is silent; but did she not wash his feet at all? I ask this, because the custom of the Country seems to perswade she should do so.

q 1.293 The maid brought him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little vessel of warm water, with which he washt his hands and his feet, then she brought a golden vessel of oyl, in which he dipped his hands and his feet. There was first washing, then anointing.

Either therefore this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she wiped must relate to some previous washing of his feet; or if it ought to refer to the oyntment, it scarcely would suppose wiping off the oyntment now laid on, but rather that with the hairs of her head she rubbed and chaffed it. Which brings to mind that passage, r 1.294 If a woman in labour should have need of oyl [on the Sabbath-day] let her neighbour bring her it in the hollow of her hand; but if that should not be sufficient 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let her bring it in the hairs of her head. The Gloss is, Let her dip her own hair in oyl, and when she comes to the woman in travel, let her rub it up∣on her, and by that action she doth not break the Sabbath.

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

And the house was filled with the odour of the oyntment.

A s 1.295 Good name is better than precious oyntment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Good oyntment [by its smell] passeth out of the bed into the dining room, but a good name from one end of the world unto the other.

VERS. VI.

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

The Bag.

WE meet with this word in the Greek Interpreters, 2 Chron. XXIV. and it is set there for a Chest or Corban-box, ver. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let a purse or bag be made. The Hebrew is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall make a chest. So ver. 10, 11, &c. Amongst the Talmudists we meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloskema, [that is the word the Syriack useth in this place] and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dloskema. For so the Aruch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloskema, is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dloskema, and is a Greek word. It is used commonly for a Coffin t 1.296.

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

Others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or rather as Phrynicus writes it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a case of wood to* 1.297 keep reliques in; a coffin, a chest, a box, a purse, or rather a coffer (note that) in which they use to lay up their money. It is used, Joh. XII. to signifie a purse. And why may it not be read there also for a chest or coffer? for Judas is not said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to carry the bag; but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He had the bag, and bare what was put therein. So that nothing hinders but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even in this place may signifie a chest or coffer of money, fixt at home, the keys of which were in Judas his keeping, and he carry'd the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gifts that were to be put into it.

VERS. VII.

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

Against the day of my burying hath she kept this.

BAronius proves from this place that this Mary was Mary Magdalene, because she is nam'd amongst those that anointed Christ for his Interment, and Christ saith in this place that she reserved some of this oyntment for this use: which I have had occasion to mention elsewhere. If this Exposition do not take, then add this clause, Let her alone; for this may be an argument and sign that she hath not done this vainly, luxuriously, or upon any delicacy spent so costly an oyntment upon me; because she hath reserv'd it for

this time, wherein I am so near my grave and funeral, and poured it not on me before.

VERS. XII.

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

Much people that were come to the Feast.

IT is not greatly to our present purpose to enlarge in counting the multitude that flocked to the Passover. However, let the Reader take this story in his way and judg of it as he thinks fit.

u 1.298 King Agrippa desirous to know how great a multitude was at Jerusalem at the Passover, commanded the Priests, saying, Lay me aside one kidney of every lamb. They laid him aside six hundred thousand pair of kidnies: double the number to those that went out of Egypt: now there was not any Pascal lamb but was divided among more than ten persons. R. Chajia saith forty, nay fifty persons.—One time they went in to the mountain of the Temple, and it could not contain them. But there was a certain old man amongst them whom they trod under their feet. Wherefore they call'd that Passover the crowded Passover.

Although this be an account (according to the loose Rabbinical way of talking) that exceeds all belief or modesty, yet might the Reader without a Monitor, take notice of something in it, not unworthy observation. It is true indeed that the multitude of those that celebrated the Passover at every Feast, could hardly be number'd it was so great; yet had Jerusalem hardly ever seen such a conflux of people as was at this very Feast which we are now upon, they being gather'd thither from all Nations of the world, Act. II. for that they were at the Passover as well as at Pentecost, there are hardly any I believe but will suppose.

VERS. XIII.

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

Took branches of Palm-trees.

WE have made our notes upon this part of the story in Mat. XXI. but because here is mention of branches of Palm-trees, let us add only in this place what is dis∣cours'd by the Rabbins concerning the Ivy of the Palm trees, much us'd in the Passover. x 1.299 I have heard from him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they perform their service by Arkablin. But what is Arkablin? Resh Lachish saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a twigg twin'd about. Gloss. A thick spring that grows up about the Palm-tree, folds about it, and runs up on it. I could not tell better how to render this than by the Ivy of the Palm-tree: They us'd, as it should seem, the leaves of that frequently amongst or instead of the bitter herbs they were to eat with the Paschal Lamb. So far they had to do with the Palm-tree in all other Passovers, viz. to crop the Ivy off of them; but here they use the Palm-branches themselves, as in the Feast of Tabernacles. A matter not to be passed over without wonder, and cannot but bring to mind Zach. XIV. 16. and Joh. VII. 8.

VERS. XIX.

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

The world is gone after him.

THE Talmudists would say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All the world is gone after him.

VERS. XX.

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

There were certain Greeks.

THAT these Greeks were Gentiles, as the Vulgar renders it, I do not question; and perhaps they were Syro-Grecians, and those either of Decapolis, or Gadara, or Hippo; the reason of this conjecture is, partly that they apply themselves to Philip of Bethsaida, as known to them, because of his neighbourhood; partly, which is more probable, that those Greeks that border'd upon Galilee, and the places where Christ wrought his miracles, might seem more prone both to embrace the Jewish Religion, and also to see Jesus, than those that liv'd farther off.

However, be they other Gentiles, and not Greeks; or be they Greeks come from more remote Countries, what had the one or the other to do with the Feast, or the Religion of the Jews? As to this, let the Jewish Writers inform us.

I. a 1.300 If an heathen send a burnt-offering out of his own Country, and withal send drink-offer∣ings; the drink-offerings are offered, but if he send no drink-offerings, drink-offerings are of∣fered

at the charge of the Congregation. Observe that. We have the same elsewhere b 1.301. And it is every where added, that this is one of the seven things that were ordain'd by the great Council; and that the sacrifice of a Gentile, is only a whole burnt-offering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the thank-offerings of a Gentile are whole burnt-offerings; and the reason is given, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The mind of that Gentile is toward heaven. Gloss. He had rather that his sacri∣fice should be wholly consum'd by fire to God, than [as his thank-offerings] be eaten by men d 1.302.

That of Josephus is observable e 1.303, Eleazar the Son of Ananias the High Priest, a bold young man, perswaded those that ministred in holy things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they should accept of no sacrifice at the hands of a stranger. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This was the foundation of the war with the Romans. For they refus'd a sacrifice for Cesar.

f 1.304 The Elders that they might take off Eleazar and his followers from this resolution of theirs, making a speech to them, among other things, say this, That their fore-fathers had greatly beautify'd and adorn'd the Temple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from things devo∣ted by the Gentiles: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Always receiving the gifts from forreign Nations, not having ever made any difference in the sacrifices of any whom∣soever; for that would be irreligious, &c. When they had spoken this and many more things to this purpose, they produc'd several Priests skill'd in the ancient customs of their fore∣fathers, who shew'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that all their ancestors received offerings from the Gentiles.

II. Nor did the Gentiles only send their gifts and sacrifices, but came themselves per∣sonally sometimes to the Temple, and there worship'd. Hence the outward Court of the Temple was call'd the Court of the Gentiles, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the common Court, to which that in the Book of the Revelations alludes, Chap. XI. 2. But the Court which is without the Temple, leave out, and measure it not, for it is given to the Gentiles. And of those there shall innu∣merable numbers come and worship. And they shall tread the Holy City forty and two months. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall tread it under foot as enemies and spoilers, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall tread it as worshippers. So Isa. I. 12.

g 1.305 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Syrians and those that are unclean by the touch of a dead body, enter'd into the mountain of the Temple.

h 1.306 Rabban Gamaliel walking in the Court of the Gentiles saw an heathen woman, and blessed concerning her.

i 1.307 They would provoke the Roman armes, espouse a war with them, introduce a new worship, and perswade an impiety with the hazard of the City, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If no stranger but the Jews only may be allow'd to sacrifice or worship.

Hence that suspicion about Trophimus being brought by Paul into the Temple, is not to be suppos'd to have been with reference to this Court, but to the Court of the wo∣men, in which Paul was purifying himself.

k 1.308 There is a story of a certain Gentile that eat the Passover at Jerusalem, but when they found him out to be an heathen, they slew him; for the Passover ought not to be eaten by any one that is uncircumcised. But there was no such danger that an uncircumcised person could run by coming into the Court of the Gentiles, and worshipping there.

VERS. XXIV.

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

Except a corn of wheat.

HOW doth this answer of our Saviours, agree with the matter propounded? Thus: Is it so indeed? do the Gentiles desire to see me? The time draws on wherein I must be glorify'd in the conversion of the Gentiles; but as a corn of wheat doth not bring forth fruit except it be first thrown into the ground and there die, but if it die it will bring forth much fruit; so I must die first and be thrown into the earth, and then a mighty har∣vest of the Gentile world will grow up, and be the product of that death of mine.

Isa. XXVI. 19. Thy dead men shall live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 together with my dead body shall they arise, so our translation; with which also the French agrees, Rescusciteront avec mon corps; They shall rise with my Body. But it is properly Corpus meum resurgent; They shall arise my Body; so the interlineary Version. The Gentiles being dead in their sins, shall with my dead body when it rises again, rise again also from their death. Nay they shall rise again my Body, that is, as part of my self, and my Body Mystical.

VERS. XXVIII.

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

I have both glorify'd it, and will glorifie it again.

THIS Petition of our Saviours, Father glorifie thy name, was of no light conse∣quence, when it had such an answer from heaven by an audible voice▪ And what it did indeed mean, we must guess by the Context. Christ upon the Greeks desire to see him, takes that occasion to discourse about his death, and to exhort his followers that from his example they would not love their life, but by losing it preserve it to life eternal. Now by how much the deeper he proceeds in the discourse and thoughts of his approach∣ing death, by so much the more is his mind disturbed, as himself acknowledgeth, ver. 27.

But whence comes this disturbance? It was from the apprehended rage and affault of the Devil, whether our Lord Christ in his agony and passion had to grapple with an an∣gry God, I question; but I am certain he had to do with an angry Devil. When he stood and stood firmly in the highest and most eminent point and degree of obedience, as he did in his sufferings, it doth not seem agreeable that he should then be groaning under the pressures of Divine wrath; but it is most agreeable he should under the rage and fury of the Devil. For,

I. The fight was now to begin between the Serpent and the seed of the woman menti∣on'd, Gen. III. 15. about the glory of God, and the salvation of man. In which strife and contest we need not doubt but the Devil would exert all his malice and force to the very uttermost.

II. God loosed all the reins, and suffered the Devil without any kind of restraint upon him to exercise his power and strength to the utmost of what he either could or would, because he knew his Champion Christ was strong enough, not only to bear his assaults, but to overcome them.

III. He was to overcome, not by his Divine power, for how easie a matter were it for an omnipotent God to conquer the most potent created Being, but his victory must be obtain'd by his obedience, his righteousness and his holiness.

IV. Here then was the rise of that trouble and agony of Christs soul, that he was pre∣sently to grapple with the utmost rage of the Devil, the Divine power in the mean time suspending its activity, and leaving him to manage the conflict with those weapons of obe∣dience and righteousness only.

It was about this therefore that that petition of our Saviour, and the answer from Hea∣ven was concern'd; which may be gather'd from what follows, ver. 31. Now shall the Prince of this world be cast out.

Now is my soul troubled, saith he, and what shall I say?

It is not convenient for me to desire to be saved from this hour, for for this very purpose did I come; that therefore which I would beg of thee, O Father, is, that thou wouldst glorifie thy name, thy pro∣mise, thy decree against the Devil, lest he should boast and insult.

The answer from Heaven to this prayer is,

I have already glorify'd my name in that victory thou formerly obtainedst over his temptations in the wilderness, and I will glo∣rifie my name again in the victory thou shalt have in this combat also.

Luk. IV. 13. When the Devil had ended all his temptations, he departed from him for a season. He went away baffled then, but now he returns more insolent, and much more to be conquer'd.

And thus now the third time by a witness and voice from Heaven was the Messiah ho∣noured according to his Kingly office. As he had been according to his Priestly office when he enter'd upon his Ministry at his Baptism, Mat. III. 17. and according to his Prophetick office, when he was declar'd to be him, that was to be heard, Mat. XVII. 5. compared with Deut. XVIII. 15.

VERS. XXXI.

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

The Prince of this world.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Prince of this world; a sort of phrase much us'd by the Jewish Writers; and what they mean by it, we may gather from such passages as these: l 1.309 When God was about to make Hezekiah the Messiah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Prince of the world to him, O eternal Lord perform the desire of this just one. Where the Gloss is, The Prince of this world is the Angel, into whose hands the whole world is delivered.

Who this should be the Masters tell out m 1.310, When the Law was deliver'd, God brought the Angel of death and said unto him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The whole world is in thy power, excepting this Nation only [the Israelites] which I have chosen for my self. R. Eliezer the Son

of R. Jose the Galilean, saith. The Angel of death said before the Holy blessed God. I am made in the world in vain; The Holy blessed God answered and said, I have created thee that thou shouldst overlook [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Nations of the world, excepting this Nation, over which thou hast no power.

l 1.311 If the Nations of the world should conspire against Israel, the Holy blessed God saith to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 your Prince could not stand before Jacob, &c.

Now the name of the Angel of Death amongst them is Samael. m 1.312 And the Woman saw 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Samael the Angel of death, and she was afraid, &c. The places are infinite where this name occurs amongst the Rabbins: and they account him the Prince of the Devils.

n 1.313 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The wicked Angel Samael, is the Prince of all Satans. The Angel of death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ He who hath the power of death, that is the Devil, Heb. II. 14. They call indeed Beelzebul the Prince of the Devils, Matth. XII. but that is under a very peculiar notion, as I have shown in that place.

They conceive it to be Samael, that deceived Eve. So the Targumist before. And so Pirke R. Eliezer o 1.314 The Serpent, what things soever he did, and what words soever he uttered, he did and uttered all from the suggestion of Samael.

Some of them conceive that it is he that wrastled with Jacob. Hence that which we have quoted already. The Holy blessed God saith to the Nations of the World, your Prince could not stand before him. Your Prince, that is the Prince of the Nations, whom the Rabbins talk of as appearing to Jacob 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the shape of Archilatro, or a chief Robber. And R. Chaninah bar Chama saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he was the Prince of Esau, i. e. the Prince of Edom. Now the Prince of Edom was Samael. p 1.315

They have a fiction, that the seventy Nations of the world were committed to the, government of so many Angels [they will hardly allow the Gentiles any good ones] which opinion the Greek Version favours, in Deut. XXXII. 8. When the most high divi∣ded the Nations [into seventy say they] when he separated the Sons of Adam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ He set the bounds of the Nations according to the number of the Angels of God. Over these Princes they conceive one Monarch, above them all, and that is Samael the Angel of Death, the Arch-Devil.

Our Saviour therefore speaks after their common way, when he calls the Devil, the Prince of this World; and the meaning of the phrase is made the more plain, if we set it in opposition to that Prince, whose Kingdom is not of this world, that is, the Prince of the world to come. Consult Heb. II. 5.

How far that Prince of the Nations of the world had exercised his tyranny amongst the Gentiles, leading them captive into Sin and Perdition, needs no explaining. Our Saviour therefore observing at this time some of the Greek, that is, the Gentiles pressing hard to see him, he joyfully declares, that the time is coming on apace, wherein this Prince must be unseated from his throne and tyranny. And I, when I shall be lifted up upon the cross, and by my death shall destroy him who hath the power of Death, then will I draw all Nations out of his dominion and power, after me.

VERS. XXXIV.

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

We have heard out of the Law.

OUT of the Law, that is, as the phrase is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the words of the Scribes. So we often meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is out of the Law, or Scripture, to which is opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is out of the Rabbins, That Christ abideth for ever. How then came the Rabbins to determine his time and years? some to the space of Forty years, some to Seventy, and others to three Generations? q 1.316 After the days of Messiah, they expected that Eternity should follow.

VERS. XXXIX.

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

Therefore they could not believe, &c.

THEY were not constrained in their infidelity because Isaiah had said, Their heart is waxen gross, &c. But because those things were true which that Prophet had foretold concerning them. Which Prophesie, if I understand them aright, they throw off from themselves, and pervert the sense of it altogether.

r 1.317 R. Johanan saith, repentance is a great thing, for it rescinds the decree of judgment de∣termined against man; as it is written, The heart of this people is made fat, their ears heavy, and their eyes are closed, lest they should see with their eyes, and hear with their ears, and under∣stand

with their heart 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but they shall be converted and healed. For to that sense do they render these last words, diametrically contrary to the mind of the Prophet.

They have a conceipt, that Isaiah was cut in two either by the Saw, or the Ax, by Manasses the King, principally for this very Vision and Prophesie.

s 1.318 It is a Tradition. Simeon Ben Azzai saith, I found a Book at Jerusalem—in which was written, how Manasses slew Isaiah. Rabba saith, He condemned and put him to death upon this occasion: He saith to him: Thy Master Moses saith, no man can see God and live; But thou sayest, I have seen the Lord sitting upon a Throne, high and lifted up. Thy Master Moses saith, Who is like our God in all things that we call upon him for? Deut. IV. 7. But thou saiest, seek ye the Lord while he may be found, Isai. LV. 6. Moses thy Master saith, the number of thy days I will fulfil, Exod. XIII. 26. But thou saiest, I will add unto thy days fifteen years, Isai. XXXVIII. 5. Isaiah answered and said, I know he will not hearken to me in any thing I can say to him: If I should say any thing to the reconciling of the Scri∣ptures, I know he will deal contemptuously in it. He said therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will shut my self up in this Cedar; They brought the Cedar, and sawed it asunder. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And when the Saw touched his mouth he gave up the Ghost. This happened to him because he said, I dwell in the midst of a people of unclean lips.

Manasses slew Isaiah, and, as it should seem, the Gemarists do not dislike the fact, be∣cause he had accused Israel, of the uncleanness of their lips. No touching upon Israel by any means!

VERS. XLI.

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

When he saw his Glory.

ISAI. VI▪ 1. I saw the Lord sitting upon a Throne. Where the Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I saw the Lords Glory, &c. So Exod. XXIV. 10. They saw the God of Israel. Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They saw the glory of the God of Israel. and vers. 11. and they saw God. Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they saw the glory of God. So the Targumists elsewhere very often com∣mended therefore by their followers for so rendring it, because no man cold see God.

It might be therefore thought that our Evangelist speaks with the Targumist, and the Nation, when he saith, that Isaiah saw his glory, whereas the Prophet himself saith, he saw the Lord.

But there is a deeper meaning in it: nor do I doubt but this glory of our Saviour which Isaiah saw, was that kind of Glory by which he is described, when he was to come to avenge himself and punish the Jewish Nation. As when he is said, to come in his King∣dom, and in his Glory, and in the Clouds, &c. viz. in his Vindictive Glory. For ob∣serve,

1. The Prophet saw the posts of the door shaken and removed, as hastening to ruine. 2. The Temple it self filled with smoke: not with the cloud, as formerly, the token of the Divine Presence, but with smoke. The forerunner and prognostick of that fire that should burn and consume it. 3. He saw the Seraphims Angels of fire, because of the prede∣termined Burning. 4. He heard the decree about blinding and hardening the people, till the Cities be wasted, and the Land desolate.

CHAP. XIII.

VERS. I.

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

Now before the Feast of the Passover.

THE Vulgar, Beza, and the Interlinear read, Now before the Feast-day of the Passover. But by what authority they add, day it concerns them to make out. For I. In the common language of the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do never signifie less than the whole Festivity, and time of Passover, Pentecost, and of Tabernacles, no part of that time being excepted; nor does the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Feast, occur any where throughout the whole Bible, in another signification.

II. It is something harsh to exclude the Paschal Supper out of the title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Feast of the Passover, because the name of the whole Feast, takes its original from it. This they do, who imagine this Supper mentioned in this place to have been

the Paschal Supper, and yet it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. before the Feast of the Pass∣over.

We have therefore shewn by many Arguments in our Notes upon Matth. XXVI. 2, 6. That the Supper here mentioned was with that at Bethany, in the House of Simon the Leper, two days before the Passover.

VERS. II.

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

And Supper being ended.

I Acknowledge the Aorist, and yet do not believe the Supper was now ended. We have the very same word in the story of the same Supper, Matth. XXVI. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Jesus being in Bethany: Which in St. Mark is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And being in Bethany, Chap. XIV. 3. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Being Supper.

Let us joyn the full story together; whiles Jesus was at Supper in the House of Simon the Leper, two days before the Passover, a Woman comes and pours very precious Oynt∣ment upon his head: when some murmured at the profuseness of the expense, he defends the Woman and the action by an Apology; and having finished his Apology, he rises im∣mediately from the Table, as it were in the very midst of Supper, and girds himself to wash his Disciples feet; so that while they are grumbling at the anointing of his head, he does not disdain to wash their feet.

The reason of this extraordinary action of his we may in some measure spell out, from those little prefaces the Evangelist uses, before he tells the story.

I. Jesus knowing that his hour was come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein he should depart out of this world, &c. [there is an expression not unlike this in Bemidbar rabba a 1.319 Abraham said, I am flesh and blood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To morrow I shall go out of this world.]

It had a little rubbed up the memory of his departure out of this world, that the Wo∣man had, as it were, anointed him for his Funeral; and therefore he riseth immediately from the Table, that he might give them some farewel-token of his Humility, and Cha∣rity, and leave them an example for the practise of these vertues one amongst another.

II. When the Devil had now put into the heart of Judas to betray him, it was but season∣able for him to shew his Disciples that he would strengthen and vindicate them against the Wolf, who had now stollen (I will not say a Sheep, but) a Goat, and that out of his own flock. It must not pass unobserved, that his Disciples murmured at the lavish of the oyntment, Matth. XXVI. 8. As if the murmuring humor was crept in amongst others also as well as Judas; which perhaps moved Christ the more earnestly, to meet the be∣ginnings of that Distemper, by this action.

III. Knowing that the Father had given all things into his hand, vers. 3. He gave the Traytor over to Satan, and confirms the rest to himself. Signifying by the external wash∣ing, that his, should be secured from the Devil, by the washing of Christ. Whosoever shall attempt the determination, whether he washed the feet of Judas or not, let him see how he will free himself of this Dilemma.

If he washed Judas his feet, why had not he his part in Christ, as well as the rest of his Disciples? For supposing that true, If I wash thee not, thou hast no part in me, why should not this be so too, If I do wash thee thou hast a part in me?

If he did not wash Judas with the rest, but left him out; how could the rest be ig∣norant who was the unclean person? vers. 10. which they were altogether ignorant of.

VERS. V.

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

Into a Basin.

ON b 1.320 that day [when they made R. Eleazar ben Azariah President of the Council] the votes were numbred, and they determined 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning the Ba∣sin wherein they were to wash their feet, that it should contain from two Logs to ten.

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

He began to wash the feet, &c.

As to this action of our Saviour's washing his Disciples feet, it may be observed:

I. It was an unusual thing for superiours to wash the feet of inferiors. Amongst the duties required from a Wife toward an Husband, this was one, that she should wash his face, his hands and his feet. c 1.321 The same was expected by a Father from his Son. d 1.322 The same from a Servant towards his Master, but not vice versâ. Nor, as I

remember, was it expected from the Disciple toward his Master unless included in that rule, that the disciple is to honour his master, more than his Father.

II. The feet were never washed meerly under the notion of legal purification; The hands were wont to be washed by the Pharisees meerly under that notion, but not the feet. And the hands and the feet by the Priests, but the feet not meerly upon that ac∣count. That what was said before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning the Basin wherein the Feet were to be washed, must not be understood as if the feet were to be washed upon any score of a legal cleansing; but only care was taken by that Tradition, lest through de∣fect of a just quantity of water, the feet and the person, should contract some sort of uncleanness, whiles they were washing.

So that by how much distant this action of Christ's was from the common usage and custom, by so much the more instructive was it to his followers, propounded to them not only for Example but Doctrine too.

III. As to the manner of the action. It is likely he washed their feet in the same man∣ner ar his own were, Luke VII. 38. viz. while they were leaning at the Table (as the Jewish custom of eating was) he washed their feet as they were stretched out behind them. And if he did observe any order, he began with Peter who sate in the next place immediately to himself. This Nonnus seems to believe when he renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. to which opinion also there are others that seem inclined; and then the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he began to wash, must be taken in some such sense, as if he made ready, and put himself into a posture to wash. But perhaps this way of expression may intimate, as if he began to wash some of his Disciples, but did not wash them all; which, for my own part, I could easily enough close with. For whereas Christ did this for ex∣ample and instruction meerly, and not with any design of cleansing them, his end was answered in washing too or three of them, as well as all. And so indeed I would avoid being entangled in the Dilemma, I lately mentioned, by saying, he did not only leave Judas unwashed, but several others also. What if he washed Peter, and James, and John only? And as he had before made some distinction betwixt these three and the rest of his Disciples, by admitting them into his more inward privacies, so perhaps he distin∣guisheth them no less in this action. These he foretold how they were to suffer Mar∣tyrdom; might he not therefore by this washing prefigure to them, that they must be Baptized with the same Baptism, that himself was to be Baptized with? and as the Wo∣man had anointed him for his Burial, so he by this action might have washed them for that purpose.

VERS. XIII.

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

Master, and Lord.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rabbi and Mar, are titles amongst the Doctors very frequently used, both those of Jerusalem, and those of Babylon.

VERS. XXIII.

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

Leaning on Iesus bosom.

THEY e 1.323 were wont to eat leaning on the left side, with their feet to the ground, every one singly upon their distinct beds.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 f 1.324 But when there were two beds, he that was chief sate highest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And he that was second to him sate above him. Gloss. The bed of him that sate second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was by the bolster of him that sate first.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When there were three, the worthiest person lay in the middle, and the second, lay above him, and the third below him. Gloss. The third lay at the feet of him that was first.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And if he would talk with him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he raised himself, and sitting upright talks with him. Gloss. If he that sits chief would talk with him that is second to him, he raiseth himself and sits upright; for so long as he leans, or lyes down, he cannot talk with him, because he that lyes second lyes behind the head of him that lyes first, and the face of him that lyes first is turned from him; so that it were better for the second to sit below him, because then he may hear his words while he sits leaning. So Lipsius writes of the Roman custom: Modus accubitus hic erat, &c. This was the manner of their sit∣ting at Table: They laid with the upper part of their body leaning on the left Elbow; the lower part stretched at length, the head a little raised, and the back had Cushions under. The first lay at the head of the Bed, and his feet stretched out at the back of him that sate next, &c. To all which he adds, Eundem accumbendi morem, &c. That the Jews had the

very same way of lying down at meals in Christ's time, appears evidently from John, Luke, &c.

So that while Christ and his Disciples were eating together, Peter lay at the back of Christ, and John in his bosom. John in the bosom of Christ, and Christ in the bosom of Peter. Christ therefore could not readily talk with Peter in his ear (for all this Discourse was by way of whispering) Peter therefore looking over Christ's head toward John, nodds to him, and by that signs to him, to ask Christ about this matter.

So the Gemara concerning the Persians (I suppose he means the Jews in Persia) when they could not because of their way of leaning at meals, discourse amongst themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they talked by signs either with their hands, or upon their fingers.

We must not omit what the Gloss said, that they were wont to sit at Table leaning on their left side, with their feet upon the ground, this is to be understood when one sate alone, or two at the Table only. And the Gemara tells us that the order was otherwise, when but two sate down, for then, he that was the second, sate below him that was the chief, and not at his pillow.

There was also a diversity of Tables; for the ordinary table of the Pharisee or one of the Disciples of the wise men was but little, where three at most could sit down; and there were Tables which would hold more.

The ordinary Table is described in Bava bathra g 1.325. What kind of Table is that of the Disciples of the wise men? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two thirds of the Table were spread with a Table-cloth; and on the other third was set the Dishes and the Herbs.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The ring of the Table was on the out-side. Gloss. They were wont to put a ring upon the edge of the Table, to hang it by. That hanging up the Table when they had done using it, seems to have been only to set it out of danger of contracting any defile∣ment; and argues it was but small and light. Now the ring of the Table was ab extra, when that part of the Table where the ring was, was naked, not covered with a Table-cloth; so that it was not amongst the guests, but without, viz. in that void place, where no body sate down. We have more in the same place, about the ring being placed within, or without. Gloss. If a Child sit at Table with his Father, the ring was without, not among the guests, lest the Child playing with the ring, should shake the Table. Gemara. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If a Servant be waiting at the Table, then the Table is so placed (especially if it be night) that the ring is within, lest the Servant in mo∣ving to and fro, should happen to touch upon it.

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

Whom Iesus loved.

We have touched upon this phrase before in our Notes upon Mark X. 21. where up∣on those words, Jesus looking upon him, loved him. Let us add something omitted there. 2 Chron. XVIII. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And perswaded him to go up to Ramoth Gilead. Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he loved him, is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he perswaded him, to go with him to Ramoth in Gilead: and so the Complutesian Bible hath it. Where Nobilius, He loved him, that is, did him all good offices, and shewed him tokens of great kindness. So Jesus, earnestly be∣holding this young man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he perswaded him, encouraged him, used all mild and gentle words and actions toward him, that he might urge and stir him up to the ways of godliness.

VERS. XXVI.

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

And when he had dipped the sop.

THIS was a very unusual thing to dip a sop and reach it to any one: and what could the rest of the Disciples think of it? It is probable they took it, as if Christ had said to Judas, what thou dost do quickly.

Do not stay till the Supper be done and the Tables withdrawn, but take this sop to make up your Supper, and be gone about the business you are to dispatch.

So they might apprehend the matter; only John indeed understood what it meant: unless perhaps Peter, being not ignorant of the que∣stion John asked our Saviour, might not be ignorant of what Christ answered him by that action.

VERS. XXVII.

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

And after the sop, &c.

SATAN knew well enough what Christ meant by it; for when he saw that by giving the sop, Christ had declared which of them should betray him, the Devil makes his entry. For, as he had entred into the Serpent that deceived the first Adam, so he knew the second Adam could not be betrayed, but by one into whom he should first enter.

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

What thou doest, do quickly.

I Would take this expression, for a tacite severe threatning, pronounced, not with∣out some scorn and indignation against him. q. d. I know well enough, what thou art contriving against me, What thou dost therefore, do it quickly▪ else thy own death may prevent thee, for thou hast but a very short time to live, thy own end draws on apace. So Psal. CIX. 8. Let his days be few. And indeed, within two days and three nights after this, Judas died.

VERS. XXX.

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

Went immediately out: and it was night.

SO the Traytor goes forth to his work of darkness, under the conduct of the De∣vil, the shelter of the Night. He was to go two miles, viz. from Bethany to Jeru∣salem, then was he to seek out and get the Chief Priests together to make his bargain with them for betraying Christ. Whether he did all this, this very night, or the day follow∣ing, as the Holy Scripture sayeth nothing of it, so is it of no great moment for us to make a business of enquiring about it. It is not so difficult to shew how many difficul∣ties they involve themselves in, that would have all this done the very same night where∣in the Paschal Supper was celebrated, as it is a wonder that the favourers of this opinion, should take no notice thereof themselves.

VERS. XXXIII.

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

Little Children.

BEhold, h 1.326 I and the Children whom God hath given me, Isai. VIII. 18. Were they indeed his Sons, or were they not rather his Disciples? Hence you may learn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That any one's disciple is called his Son. Nor is it unlikely but that Christ, in calling his Disciples here, my little Children, might have an eye to that place in Isaiah; For when the Traitor, the Son of Perdition, had removed himself from them, he could then properly enough say, Behold I, and the Children which thou hast given me.

VERS. XXXVIII.

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

The Cock shall not crow.

WE must not understand this, as if the Cock should not crow at all before Peter had denied Christ thrice; this had not been true, because the Cock had crowed twice, before Peter had denied him. But we must understand it, the Cock shall not have finished his crowing, &c. Nor indeed was that time above half over before Peter had denied his Master.

i 1.327 The Jewish Doctors distinguish the Cock crowing, into the first, second, and third. The first they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Cock crowing. The second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he repeats it. The third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he does it a third time. The distinction also amongst other Nations is not unknown. When the time indeed was near, and the very night wherein this was to happen: then Christ saith, This very night 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Cock shall not crow his second time, &c. But here, two days before that night he only saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Cock shall not crow: That is, shall not have done all his crowing, before thou deny me. And thus our Saviour meets with the arrogance of Peter, foretelling him, that he should not have the courage he so confidently assumed to himself, but should within the time and space of Cock-crowing deny him thrice.

CHAP. XIV.

VERS. I.

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

Let not your heart be troubled.

THEY could not but be exceedingly concerned at the departure of their Master drawing on so very near. But there were other things besides his departure that grieved and perplext their minds.

I. They had run along with their whole Nation in that common expectation, that the Kingdom should be restored unto Israel through the Messiah, Acts I. 8. They had hoped to have been rescued by him from the Gentile Yoke, Luke XXIV. vers. 21. They had expected he would have entertained his followers with all imaginable pomp and magni∣ficence, splendor and triumph, Matth. XX. 20. But they found, Alas! all things fall out directly contrary, they had got little hitherto by following him but poverty, contempt, reproach, and persecution, and now that their Master was to leave them so suddenly, they could have no prospect or hope of better things. Is this the Kingdom of the Messiah?

Against this depression and despondency of mind he endeavous to comfort them, by letting them know, that in his Father's House in Heaven, not in these Earthly Regions below, there Mansions were prepared for them, and there it was, that he would receive and entertain them indeed.

II. Christ had introduced a new rule and face of Religion; which his Disciples embra∣cing, did in a great measure renounce their old Judaism, and therefore they could not but awaken the hatred of the Jews, and a great deal of danger to themselves, which now they thought would fall severely upon them, when left to themselves, and their Master was snatcht from them.

That was dreadful, if true, which we find denounced: a 1.328 The Epicurean (that is one that despises the Disciples and Doctrine of the Wise Men) have no part in the world to come—and those that separate themselves from the customs of the Synagogue, go down into Hell, and are there condemned for all Eternity.

These are direful things and might strangely afright the minds of the Disciples who had in so great a measure bid adieu to the customs of the Synagogues, and the whole Jewish Religion; and for him that had led them into all this, now to leave them? What could they think in this matter?

To support the Disciples against discouragements of this nature:

I. He lays before them his Authority, that they ought equally to believe in him as in God himself: where he lays down two of the chief Articles of the Christian Faith. 1. Of the Divinity of the Messiah, which the Jews denied. 2. As to true and saving Faith, wherein they were blind and ignorant.

II. He tells them that in his Fathers House were many Mansions; and that there was place and admission into Heaven for all Saints that had lived under different Oeconomies and administrations of things. Let not your heart be troubled for this great change brought upon the Judaick dispensation, nor let it disquiet you, that you are putting your selves under a new Oeconomy of Religion so contrary to what you have been hi∣therto bred up in, for in my Fathers House are many Mansions, and you may expect ad∣mission under this new administration of things, as well as any others, either before or under the Law.

VERS. III.

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

I go to prepare a place for you.

COmpare this with Numb. X. 33. And the Ark of the Lord went before them, to search out a resting place for them.

VERS. VI.

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

I am the way, the truth, and the life.

WHY is this superadded of truth and the life, when the question was not only about the Way.

I. It may be answered, that this was perhaps by an Hebrew Idiotism, by which, the way, the truth, and the life may be the same with the true and living way.

Jerem. XXIX. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To give you an end and hope, or expecta∣tion. That is, an hoped, or expected end. So Kinch. in loc. A good end, even as you expect.

II. Our Saviour seems to refute that opinion of the Jews concerning their Law, as if it were the way, the truth, and the life, and indeed every thing: and assert his own Authority and power, to introduce a new rule of Religion, because himself is the way, the truth, and the life, in a sense much more proper, and more sublime than the Law could be said to be.

It had been happier for the Jew, if he could have discerned more judiciously concern∣ing the Law: if he could have distinguished between coming to God in the Law, and coming to God by the Law; as also between living in the Law, and living by the Law. It is beyond all doubt, there is no way of coming to God, but in his Law: for what Out-law, or one that still wanders out of the paths of God's Commandments can come unto him? So also it is impossible that any one should have life but in the Law of God. For who is it can have life that doth not walk according to the rule of his Laws? But to obtain admission to the favour of God by the Law, and to have life by the Law; that is, to be justified by the works of the Law, this sounds quite another thing. For it is by Christ only that we live and are justified; by him alone that we have access to God.

These are the fictions of the Rabins. There was one shewed a certain Rabbin the place where Corah and his Company were swallowed up, and listen, saith he, what they say. So they heard them, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Moses and his Law are the truth. Upon the Ca∣lends* 1.329 of every Month, Hell rolls them about, as flesh rolls in the Cauldron, Hell still saying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Moses and his Law are truth. a

It is indeed a great truth what is uttered in this most false and ridiculous legend, that the Law of Moses is truth. But the Jews might (if they would) attain to a much more sound way of judging concerning the truth of it, and consider that the Law is not the summ and ultimate of all truth, but that Christ is the very truth of the truth of Moses, Joh. I. 17. The Law was given by Moses, but Grace and Truth came by Jesus Christ.

VERS. VII.

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

If ye had known me, &c.

IT was a very difficult thing to spell out the knowledge of the Messiah from the Law and the Prophets under the first Temple, but it was doubly more difficult under the second. For under the first Temple, Moses had only his own veil over him, and the Prophets only their own proper and original obscurity: but under the second Temple, the obscurity is doubled, by the darkness and smoke of Traditions; which had not only beclouded the true Doctrines of Faith and Religon, but had also brought in other Do∣ctrines, diametrically contrary to the chief and principal Articles of Faith; those for instance concerning Justification, the Person, Reign, and Office of the Messiah, &c.

What measures of darkness these mists of Tradition had covered the minds of the Apostles with, it is both difficult, and might be presumptuous to determine. They did indeed own Jesus for the true Messiah, Joh. I. 41. Matth. XVI. 16. But if in some things they judged amiss concerning his Office, undertaking, and government, we must put it upon the score of that epidemical distemper of the whole Nation, which they still did in some measure labour under. And to this may this clause have some reference, If ye had known me, and had judged aright concerning the Office, undertaking, and Autho∣rity of the Messiah, ye would in all these things which I teach and do, have known the Will, Command, and Authority of the Father.

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

And from henceforth ye know him.

We may render it, Henceforward therefore know him:

Henceforward acknowledge the Father in all that I have done, brought in, and am to introduce still, and set your hearts at rest in it:

believing that you see the Father in me, and in the things that I do.

VERS. VIII.

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

Shew us the Father and it sufficeth us.

WHEN the Law was given to Moses, the Israelites saw God in his glory: do thou therefore, now that thou art bringing in a new Law, and Oeconomy amongst us, do thou shew us the Father, and his glory, and it will suffice us, so that we will have no more doubt about it.

VERS. XVI.

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

He shall give you another comforter.

ALthough the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in frequent use amongst the Jews to signifie an Advo∣cate, and that very sense may be allowed to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, yet may it seem more fit and proper to render it by comforter at present. For,

I. Amongst all the names and titles given to the Messiah in the Jewish Writers, that of Menahem, or the Comforter, hath chiefly obtained, and the days of the Messiah, amongst them, are stiled the days of Consolation. c 1.330 The names of Messiah are reckoned up, viz. Shiloh, Jinnon, Chaninah, Menahem. And in Jerusalem Beracoth d 1.331, we are told how the Messiah had been born in Bethlehem, under the name of Menahem.

Luke II. 25. Waiting for the consolation of Israel. Targumist upon Jerem. XXXI. 6. Those that desire or long for the years of consolation to come. This they were wont to swear by, viz. the desire they had of seeing this Consolation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So let me see the Consolation.

Now therefore bring these words of our Saviour to what hath been said: q. d.

You expect, with the rest of this Nation, the Consolation in the Messiah and in his presence. Well I must depart, and withdraw my presence from you, but I will send you in my stead, another Comforter.

II. The minds of the Disciples at present were greatly distressed and troubled, so that the promise of a Comforter seems more suitable, than that of an Advocate, to their pre∣sent state and circumstances.

VERS. XVII.

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

The Spirit of truth.

LET us but observe how the whole world at this time, lay in falsehood and error: the Gentiles under a Spirit of delusion, the Jews under the cheat and imposture of Traditions; and then the reason of this title of the Spirit of truth will appear, as also how seasonable and necessary a thing it was, that such a spirit should be sent into the world.

VERS. XXVI.

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

He shall teach you all things.

SO Chap. XVI. 13. He shall lead you into all truth. Here it might be very fitly enquir∣ed whether any ever beside the Apostles themselves, were taught all things, or led into all truth. It is no question but that every believer is led into all truth necessary for himself and his own happiness, but it was the Apostles lot only to be led into all truth ne∣cessary both for themselves and the whole Church.

VERS. XXX.

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

The Prince of this world cometh.

SEEING this kind of phrase, The Prince of this world, was in the common accepti∣on of the Jewish Nation, expressive of the Devil ruling among the Gentiles, it may very well be understood so in these words, because the very moment of time was al∣most come about, wherein Christ and the Devil were to enter the lists for the dominion and Government, which of those two should have the rule over the Gentiles.

VERS. XXXI.

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

Arise, let us go hence.

THESE words plainly set out the time and place wherein our Saviour had the dis∣course which is contain'd in this XIV Chap. The place was Bethany, the time, the very day of the Passover when they were now about to walk to Jerusalem.

Those things which Christ had discours'd in the XIII Chap. were said two nights before the Passover, and that at Bethany where Christ supped at the house of Simon the Leper. He abode there the day following, and the night after, and now when the Feast-day was come, and it was time for them to be making toward Jerusalem to the Passover, he saith, Arise let us go hence. What he did or said the day before the Passover, whiles he staid at Bethany the Evangelist makes no mention. He only relates what was said in his last fare∣well, before the Paschal-Supper, and upon his departure from Bethany. All that we have recorded in the XV. XVI and XVII. Chap. were discours'd to them after the Paschal-Sup∣per, and after that he had instituted the Holy Eucharist.

CHAP. XV.

VERS. I.

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

I am the true Vine.

WE may take these words in opposition to what is spoken concerning Israel. Israel is called a Vine, Psal. LXXX. 8. Isa. V. 7. Jer. II. 21, &c. In Vajicra rabba a 1.332, the parallel is drawn between Israel and a Vine, and the similitude is carry'd on to sixteen particulars, for the most part improper and unsuitable enough.

But that which is principally to be regarded in this place is this, that hitherto indeed Israel had been the Vine, into which every one that would betake himself to the worship of the true God, was to be set and grafted in. But from hence forward they were to be planted no more into the Jewish Religion, but into the profession of Christ. To which that in Act. XI. 26. hath some reference where the Disciples were first call'd Christians, that is, no longer Jews or Israelites.

Our Saviour as we have said before, discours'd these things immediately after that he had instituted the Holy Eucharist; whiles he was ordaining that Holy Sacrament, he had said, This is the New Testament in my blood, and from thence immediately adds, I am the true Vine; so that for the future, the Church is to be under the administration of a New Testament no longer as the Jewish Church under that of the old; and from hence forward I am the true Vine, into which all the branches of the Church must be ingrafted, and not into the Israelitish Vine any more.

VERS. III.

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

Now ye are clean.

CHRIST having discours'd of the Vine and of the branches, these words seem to have an allusion to that Law concerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the uncircumcision of the Tree when first planted, Levit. XIX. 23. For the first three years the fruit was to be accounted as uncircumcis'd, unclean, and not to be eaten; but you my branches, now are clean through my word; that word which I have been preaching to you for these three years.

VERS. IV.

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

Abide in me.

INdeed a true fixing and abiding in Christ is by a true faith. But may we not suppose our Saviour here more peculiarly warning them against Apostacy or falling back from the Gospel into Judaism, a plague likely to rage exceedingly in the Church?

VERS. VI.

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

As a branch.

SEE Ezek. XV. 1. where D. Kimchi paraphrases in this manner: O Son of man I do not ask thee concerning the Vine that beareth fruit, (for so it ought to be accounted) but concerning the branch [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which is amongst the trees of the wood, unfruitful, even as the trees themselves are. Where by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render branch (for so it is commonly ren∣der'd) we are to understand the wild vine. So R. Solomon in loc. I do not speak, saith God, of the Vine in the Vineyard that bears fruit, but of the branch of the wild vine that grows in the woods. So that the sense of the Prophet is, O Son of man, what is the Vine-tree more than any tree? viz. a branch of the wild vine which grows amongst the trees of the for∣rest, which is unfruitful even as they are.

And this is our Saviours meaning, Every branch in me that bringeth not forth fruit is ••ast forth, like the branch in the Vine that grows wild in the forrest, which is good for nothing but to be burn'd.

And to this sense would I take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same Prophet, Chap. VIII. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the Masoreths note upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that this is one of those eighteen words that are corrected by the Scribes; and they will have it read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It would be too long to recite the various opinions of Expositors upon this place. The Seventy of the Roman Edition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Alexandrian Edition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Targ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They bring confusion to their own faces. Several other ways the Rabbins and others; but for my part I would ren∣der 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as the Masoreth reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not by nose, or nostrils, but by anger; and so this should be the sense, They commit these abominations, filling the land with violence, and have turn'd to provoke me; and behold they send the branch of the wild vine, to my wrath, or to their own wrath: i. e. to what they have deserved.

q. d. In the same manner that any one puts wood to the fire, the branch of the wild vine, that it may the quicklier be burnt, so do these put the branch to my wrath, that it may burn the more fiercely; hence it follows, Therefore will I also deal in fury, mine eye shall not spare, &c.

VERS. XII.

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

That ye love one another.

Every b 1.333 Sabbath they added that blessing toward that course of Priests, who having perform'd their service the last week, were gone off; let him who dwells in this house, plant among you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 brotherhood, love, peace and friendship.

Our Saviour once and again repeats that Command, Love one another; he calls it a new Commandment, Chap. XIII. 34. for their Traditions had in a great measure put that Com∣mand of loving one another out of date, and that particularly by very impious vows they would be making. We have a little hint of it, Mat. XV. 5. and more in the Trea∣tise Nedarim. See also Mat. V. 43. Thou shalt hate thine enemy. This rule obtain'd in the Jewish Schools. And upon that precept, Thou shalt love thy neighbour as thy self; let us see the mighty charitable Gloss in Chetubb c 1.334, Thou shalt love thy neighhour as thy self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, decree him to an easie death: namely when he is adjudg'd by the Sanhe∣drin to die.

When you consider the frequent repetition of this precept, Love one another, consider also that passage, Mat. X. 34. I came not to send peace but a sword; and then having re∣flected on those horrid seditions and mutual slaughters wherewith the Jewish Nation ra∣ging within its self in most bloody discords and intestine broils, was even by its self wasted and overwhelmed, you will more clearly see the necessity and reasonableness of this com∣mand of loving one another, as also the great truth of that expression, By this they shall know that ye are my Disciples if ye love one another.

VERS. XV.

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

But I have call'd you friends, because all things, &c.

Thus is it said of Abraham, the friend of God, Gen. XVIII. 19.

VERS. XVI.

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

Ye have not chosen me.

FOR it was a custom amongst the Jews that the Disciple should chuse to himself his own Master d 1.335, Joshuah ben Perachiah said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chuse to thy self a master, and get a Colleague.

VERS. XXII.

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

They had not had sin.

So also ver. 24. in both places the passage is to be understood of that peculiar sin of rejecting the Messiah: If I had not spoken to them, and done those things that made it demonstrably evident that I was the Messiah, they had not had sin, that is, they had not been guilty of this sin of rejecting me. But when I have done such things amongst them, it is but too plain that they do what they do in meer hatred to me and to my Father. Our Saviour explains what sin he here meaneth in Chap. XVI. 9.

CHAP. XVI.

VERS. II.

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

They shall put you out of the Synagogues.

THIS I presume must be understood of a casting out from the whole Congregati∣on of Israel, because I know the Jews always proceeded in that manner against the Samaritans; and certainly the Disciples of Jesus were full as hateful to them as the Samaritans could be. Nay they often call the Christians by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cu∣thites as well as those.

Those that were cast out of the Church they despoil'd of all their goods, according to Ezra X. 8. which they also did to those that were Shammatiz'd e 1.336, whence it may be a question whether Shammaetizing did not cast out of the whole Congregation; and again, whether one cast out of the whole Congregation might be ever readmitted.

We may take notice of what is said in Avodah Zarah f 1.337, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 No one that relapseth may be receiv'd again for ever. The Gloss tells us that the pas∣sage concerns the Plebeians or Laicks, who having taken upon themselves any religious rule of life, go back again from that profession, they do not admit them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into that order and society again. Whether therefore those that fell off from the Gospel returning to their Judaism again, were ever admitted into the Jewish Church, after they had vo∣luntarily forsaken it, might be an enquiry; but these things only by the by.

There was in truth a twofold Epocha of the persecution of the Apostolical Church, namely, both before that Apostacy of which we have such frequent mention, and also after it. Our Saviour had foretold the Apostacy in that tremendous Parable about the un∣clean spirit cast out, and returning again with seven worse. So shall it be also, saith he, with this wicked generation, Mat. XII. 45. The footsteps of this we may discern almost in every Epistle of the Apostles.

It is worthy observation that of 2 Thes. II. 3. This day of the Lord shall not come except there come a falling away first, and that man of sin be revealed. The day of the Lord here spoken of was that wherein Christ should come and reveal himself in that remarkable ven∣geance against Jerusalem, and the Jewish Nation, of which kind of expression we shall say more on Chap. XXI. 22. The Apostacy or falling away, and revelation of the man of sin, was to precede that day; which might be easily made out by a History of those times, if I were to do the business either of an Historian or a Chronologer.

When therefore the severe and cruel persecution was first rais'd by the unbelieving Jews, before this falling away of Christians, it must needs be greatly encreas'd afterward by them and the Apostates together: Which distinction we may easily observe out of this verse.

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

Will think that he doth God service.

So the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Zealots, of whom we have mention in Sanhedr. g 1.338, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Zealots kill him. Gloss. These are those good men who are endued with zeal in the cause of God. Such who with their own hands immediately slew the transgressor, not staying for the judg∣ment of the Sanhedrin. So in the place before quoted, The Priest that ministers at the Altar, in his uncleanness, they do not bring before the Sanhedrin, but they bring him out into the Court, and there brain him with the pieces of wood provided to maintain the fire upon the Altar.

What infinite mischiefs and effusion of blood such pretexts of zeal toward God might occasion, it is easie to imagin, and very direful instances have already witnessed to the world: Hence was it that they so often went about to have ston'd our Saviour. Hence those forty and more that had conspir'd against St. Paul. And those Zealots whose but∣cherly cruelties are so infamous in the Jewish story, took the occasion of their horrid madness first from this liberty.

From such kind of Villains as these the Disciples of Christ could have little safeguard; indeed they were greatly endanger'd upon a threefold account: I. From the stroke of Excommunication, by which they were spoiled of their goods and estates, Heb. X. 34. II. From the sentence of the Sanhedrin dooming them either to be scourg'd or slain. III. From these Assasins, for by this name (a name too well known in Europe) we will call them. We pronounce Assasine, and Assasination; Gul. Tyrius calls them Assysins, whom it may be worth the while to consult about the original of that name h 1.339.

VERS. VIII.

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

He will reprove the world of sin, &c.

THE Holy Spirit had absented himself from that Nation now for the space of four hundred years or thereabout; and therefore when he should be given and pour'd out in a way and in measures so very wonderful, he could not but evince it to the world that Jesus was the true Messiah, the Son of God, who had so miraculously pour'd out the Holy Spirit amongst them; and consequently could not but reprove and redargue the world of sin, because they believed not in him.

VERS. X.

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

Of righteousness, &c.

THAT this righteousness here mention'd is to be understood of the righteousness of Christ, hardly any but will readily enough grant; but the question is, what sort of righteousness of his is here meant, whether his personal and inherent, or his commu∣nicated and justifying righteousness? we may say that both may be meant here.

I. Because he went to the Father, it abundantly argu'd him a just and righteous person, held under no guilt at all, however condemn'd by men as a malefactor.

II. Because he pour'd out the Spirit, it argu'd the merit of his righteousness, for other∣wise he could not in that manner have given the Holy Spirit. And indeed, that what is chiefly meant here is that righteousness of his by which we are justify'd, this may perswade us that so many and so great things are spoken concerning it in the Holy▪ Scriptures. Isai. LVI. 1. My Salvation is near to come, and my righteousness to be revealed, Dan. IX. 29. To bring in everlasting righteousness. Jer. XXIII. 6. This is his name by which he shall be called, THE LORD OUR RIGHTEOUSNESS. And in the Epistles of the Apostles, especi∣ally those of St. Paul, this righteousness is frequently and highly celebrated, seeming in∣deed the main and principal subject of the Doctrines of the Gospel.

In the stead of many others let this serve for all, Rom. I. 17. For therein [viz. in the Gospel] is the righteousness of God reveal'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from faith to faith, which words may be a good Comment upon the foregoing Clause.

I. The Law teacheth faith; that is, that we believe in God. But the Gospel directs us to proceed from faith to faith, viz. from faith in God, to faith in Christ; for true and saving faith is not a meer naked recumbency immediately upon God, which faith the Jews were wont to profess, but faith in God, by the mediation of faith in Christ.

II. In the Law the righteousness of God was reveal'd condemning, but in the Gospel it was reveal'd justifying the sinner. And this is the great mystery of the Gospel, that sinnes are justify'd not only through the grace and meer compassion and mercy of God, but through Divine justice and righteousness too, that is, through the righteousness of Christ, who is Jehovah, the Lord our righteousness.

And the Spirit of Truth when he came, he did reprove and instruct the world concern∣ing these two great articles of faith, wherein the Jews had so mischievously deceiv'd themselves; that is, concerning true saving faith, faith in Christ; and also concerning the manner or formal cause of Justification, viz. the righteousness of Christ.

But then how can we form the Argument? I go unto the Father, therefore the world shall be convinc'd of my justifying righteousness.

I. Let us consider that the expression, I go unto the Father, hath something more in it than I go to Heaven. So that by this kind of phrase our Saviour seems to hint, That work being now finisht, for the doing of which my Father sent me into the world, I am now return∣ing to him again. Now the work which Christ had to do for the Father was various. The manifestation of the Father, Preaching the Gospel, vanquishing the enemies of God, sin, death and the Devil; but the main and chief of all, and upon which all the rest did depend was, that he might perform a perfect obedience, or obediential righteousness to God.

God had created man that he might obey his Maker, which when he did not do, but being led away by the Devil, grew disobedient, where was the Creator's glory? The De∣vil triumphs that the whole humane race in Adam, had kickt against God, prov'd a rebel, and warr'd under the banners of Satan. It was necessary therefore that Christ clothing him∣self in the humane nature, should come into the world, and vindicate the glory of God, by performing an intire obedience due from mankind, and worthy of his Maker. He did what weigh'd down for all the disobedience of all mankind, I may say of the Devils too, for his obedience was infinite. He fulfilled a righteousness by which sinners might be ju∣stify'd, which answer'd that justice that would have condemned them, for the righteous∣ness was infinite. This was the great business he had to do in this world to pay such an obedience, and to fulfill such a righteousness; and this righteousness is the principal and noble theme and subject of the Evangelical Doctrine, Rom. I. 17. of this the world must primarily, and of necessity be convinc'd and instructed to the glory of him that justifieth, and the declaration of the true Doctrine of Justification. And this rightequsness of his was abundantly evidenced by his going to the Father, because he could not have been re∣ceiv'd there, if he had not fully accomplisht that work for which he had been sent.

II. It is added, not without reason, and ye see me no more; i. e. Although you are my nearest and dearest friends, yet you shall no more enjoy my presence on earth; by which may be evinced that you shall partake of my merits; especially when the world shall see you enricht so gloriously with the gifts of my Spirit.

VERS. II.

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

Of judgment because the Prince, &c.

IT is well known that the Prince of this world was judged, when our Saviour overcame him by the obedience of his death, Heb. II. 14. and the first instance of that judg∣ment and victory was when he arose from the dead; the next was when he loos'd the Gentiles out of the chains and bondage of Satan by the Gospel, and bound him himself, Revel. XX. 1, 2. which place will be a very good Comment upon this passage.

And both do plainly enough evince, that Christ will be capable of judging the whole world, viz. all those that believe not on him, when he hath already judg'd the Prince of this world. This may call to mind the Jewish opinion concerning the judgment that should be exercis'd under the Messiah, that he should not judg Israel at all, but the Gen∣tiles only; nay that the Jews were themselves rather to judg the Gentiles than that they were to be judg'd. But he that hath judg'd the Prince of this world, the author of all unbelief, will also judg every unbeliever too.

VERS. XII.

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

Ye cannot bear them now.

THOSE things which he had to say and they could not bear yet, were the institution of the Christian Sabbath, and the abolishing of the Jewish (the reason and founda∣tion of which, viz. his Resurrection they yet understood not) the rejection of the Jewish Nation, when they expected that the Kingdom should be restor'd to Israel, Act. I. 6. The in∣tire change of the whole Mosaick dispensation, and the bringing in of all Nations in com∣mon, within the pale of the Church: These and such like things as these belonging to the Kingdom of God, Act. I. 3. they could not yet bear. For though he had plainly enough discours'd to them the destruction of Jerusalem, Mat. XXIV. yet is it a question whether they apprehended either that their whole Nation must be utterly cast off, or that the

rites of Moses should be antiquated, although he had hinted something of this nature to them more than once.

VERS. XIII.

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

Whatsoever he shall hear, that he shall speak.

AND ver. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall receive of mine. He speaks according to the Dialect and custom of the Nation, and so to the capacity of his auditors: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If they have heard they teach i 1.340. It is spoken of a Judg in the lower Sanhe∣drin, consulting a higher Court, first that of the Triumvir, and if they hear they teach; if not, then he goes to the supreme Court of all.

The latter clause, he shall receive of mine, seems taken from Isa. XI. 2. especially if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but if our Saviour exprest the sense of that word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did in that also follow the familiar manner of speaking, known amongst the vul∣gar, and it should seem he inclin'd rather to this sense, because he does not say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall receive of mine and give; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He shall receive and shew it unto you; by which the Jew would understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall receive of my Doctrine, or from my instructions. For the Holy Spirit is sent as an instructor from the Son, as the Son is sent as a Redeemer from the Father.

VERS. XVI.

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

And ye shall see me because I go unto the Father.

A Little while and ye shall not see me, because I go to the Father, and ye shall see me, be∣cause I go to the Father, i. e. Ye shall not see me personally, but virtually. It is true they did not see him when he lay in the grave, and they did see him when he rose again; but I question whether these words ought to be taken in this sense, because it would sound somewhat harshly here what is added, Ye shall see me because I go unto the Fa∣ther. I would therefore rather understand it of his ascending into Heaven, after which they saw him indeed no more personally, but they did see him in the influences and gift of his Holy Spirit; and so what follows agrees well enough with this sense of the words, ver. 23. In that day ye shall ask me nothing, [as ye were now about to enquire of me, ver. 19.] Ask the Father in my name, and he shall reveal to you whatever you shall ask of him.

VERS. XXIV.

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

Hitherto ye have asked nothing in my name.

UNderstand this clause of the extraordinary gifts of the Spirit, and then all things will be easie. All the faithful did pray in the name of the Messiah; and these Dis∣ciples acknowledging Jesus to be the Messiah, did pray in the name of Jesus the Messiah. But hitherto they had asked nothing extraordinary in his name, not the power of working miracles, not the revelation of Mysteries, and of future things, not the spirit of Prophe∣sie, &c. for it was not necessary for them as yet to ask these things in his name, whiles he was present with them, who could dispense it to them according to their instant necessi∣ties: But for the future when himself should be gone from them, whatsoever they should ask the Father in his name he would give it them. That prayer of the Apostles, Act. IV. 29, 30. is a good Comment upon these words. Ask such things as these in my name, and whatsoever you ask you shall receive, that your joy may be full, when you shall find by experience that I am still present with when gone from you.

Those things which both here and elsewhere in the discourses of our Saviour might give occasion for Scholastical discussion, I leave wholly to the Schools, omitting many passages, about which a great deal might be said, because they have been already the la∣bours of other Pens. It was my design and undertaking, only to note some things which were not obvious, and which others had not yet taken notice of; and not forgetting the title of this little work (being Horae Hebraicae & Talmudicae * 1.341) I have the more sparingly run out into Scholastick or Theological disputes.

CHAP. XVIII.

VERS. I.

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

Over the brook Kidron.

THERE is a question among Expositors about the article in the Plural number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the accent in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and that upon this occasion, that it might not be thought as if any relation were to be had here to Cedars, wherein one hath been deceiv'd when he thus comments upon it: It is called the brook Cedron, that is, of Cedars that grow there. So also the Arab. Interp. in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over the brook of Ce∣dar. But in 2 Sam. XV. 23. and 1 King. II. 37. he retains the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cedron.

Amongst the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kedar, signifies dung a 1.342, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the Gloss renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kedar by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the easing of nature. Aruch render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dung; and the sense of that clause is, more die of inconvenient easing nature, than of hunger. I would not affirm that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was us'd in this sense in the Primitive denomination of the brook Kidron, but rather that the brook was call'd so from blackness; the waters be∣ing blacken'd by the mud and dirt that ran into it, it being indeed rather the sink or com∣mon sewer of the City than a brook.

But when the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was us'd for dung, which it might be at that time when the Greek Version was made, perhaps those Interpreters might translate the Hebrew word in∣to Greek, which is not unusual with them, so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, might be the same with them as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the brook of filth.

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

Where there was a Garden.

The Grandees of the Nation had their Gardens and places of pleasure about the City, yea even in the mount of Olives, for there were none within the City its self b 1.343. The blood that was over and above, after the sprinkling of the inward Altar, was pour'd out toward the foundation on the west of the outward Altar. And the blood that was over and above at the outward Altar was pour'd out at the foot of it on the South-side, and both the one and the other meeting together ran down through a conveyance under ground into the brook Kidron. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And was sold to the Gardeners to dung their Gardens with, which having bought they us'd for that purpose c 1.344.

For the blood having been once dedicated to sacred use, might not be put to any com∣mon use without trespass, so that the Gardeners paid so much money for it as would pur∣chase a trespass-offering.

VERS. III.

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

With Lanthorns and Torches.

THE Talm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 now what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie, we may make a guess out of Succah d 1.345, They danced [that is, in the Feast of Tabernacles] holding in their hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 burning Torches. The Gloss is, They threw up their Torches into the air, and caught them again in their hands; and some there were so great artists in this exercise, they could do it, some with four, others with eight Torches at once, throwing up one, and catching another.

VERS. X.

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

Malcus.

A Name very much in use amongst the Jews, Malluch, Nehem. X. 4, 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.346, Malchus the Arabian. This was also the name of that implacable enemy to Christianity, Porphyrius, and of his father before him. So Luke Holsteine in the life of Porphyrius, where he reckons up more of that name.

Christ had stroke those to the ground that came to apprehend him by the power of his Word that he might thereby provide for the flight of his Disciples, and shew his own Di∣vine power; they getting up again accost him, Judas kisseth him, they lay hands upon him, and then Peter draws his sword, &c.

VERS. XIII.

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

To Annas first.

FOR Annas was Father-in-law to Caiaphas, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sagan of the Priests, Luk. III. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Targ. in 2 King. XXIII. 4. Now Sagan was the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Prefect or Ruler, which we have so frequent mention of amongst the Rabbins.

f 1.347 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Ruler saith unto them. Gloss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Ruler is the Sagan g 1.348. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sagan is the same with Ruler.

There is frequent mention amongst the Talmudists of R. Ananias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sa∣gan of the Priests h 1.349: He was destroy'd with Rabban Simeon, and Ismael, at the siege of Jerusalem i 1.350. But I am apt to think he was that sharp and unjust Judg that St. Paul had to do with Act. XXIII. rather than our Annas in this place.

Why they should carry our Saviour when they had taken him before Annas the Sagan,* 1.351 sooner than to Caiaphas the High Priest, the Evangelist gives us one reason, viz. because he was Father-in-law to Caiaphas; under which another reason may be deduced, viz. that he was the older man, of greater experience and skill in the Law; for there were some∣times some High Priests that were very unlearned fellows, as may be gather'd from that supposition in Joma k 1.352, If the High Priest be a wise man, he expounds, if not they expound to him. If he be accustom'd to reading, he reads himself, if not, they read before him.

But for the Sagan of the Priests it was very necessary he should be a man of learning, be∣cause his charge was about the things and service of the Temple, and was bound to be al∣ways assistant and present there, when the High Priest was seldom there, or convers'd in those affairs.

Juchasin and Aruch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 No one could by right be promoted to the High Priesthood, unless he had first been Sagan. A good cautelous pro∣vision indeed, that so in the time of their Saganship they might gain experience in the Laws and Rituals, and might be the better fitted for the High Priests Chair. But when it came to that pass that persons were made High Priests for their money, and not for their deserts, it might easily happen that very unlearned wretches might sometimes possess that seat. And perhaps Caiphas himself was of this stamp.

It seems therefore that they led Jesus to Annas first, that Caiaphas might be directed by his counsel; himself being but little versed in things of this nature might proceed in this affair by the steerage of his Father-in-law. And let this High Priest pardon me if I ascribe that sentence of his, It is expedient that one man should die for the people, and not that the whole Nation perish, not to his prudence and gravity, but to his rashness and cru∣elty; although the Holy Spirit directed it to its proper end which the High Priest himself did not dream of.

There might be another reason why they led Christ before Annas first, but that I shall speak of anon.

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

Who was the High Priest that same year.

If the Gloss I had upon these very same words, Chap. XI. 51. will not so well fit here, as they did there, we may add this also, which will suit well enough in both places; that is, that there was so great a vicissitude and change in the High Priesthood, there be∣ing a new High Priest almost every year, that it was not unnecessary to set down this par∣ticular circumstance, Caiaphas was High Priest for that year.

l 1.353 In the second Temple which stood but 420 years, there were more than three hundred High Priests within that time. Of these 420 years deduct those forty wherein Simeon the Just mini∣stred, and those eighty wherein Johanan sat, and those ten wherein Ismael ben Phabi, and as it is said, those eleven wherein Eleazar ben Harsom govern'd, and then reckon and you will find that hardly any other High Priest sat out his whole year.

But this number of High Priests is very much lessen'd in Vajicra rabba m 1.354, Under the first Temple, because they that serv'd therein served in the truth; there were but eighteen High Priests, the Father, and Son, and Grandson successively. But under the second Temple when that honour came to be obtain'd by money [there are also that say how they murder'd one ano∣ther by charms and witchcrafts] there were fourscore High Priests serv'd in that time; fourscore and one, say some; fourscore and two say others, and there are that say fourscore and four. A∣mongst these, Simeon the Just sat forty years; but when the place was bought and sold, the years of enjoying it were cut short. The story goes of one that sent his Son with two bushels of silver, [to purchase the High Priests office] and the bushels themselves were silver. Another sent his Son with two bushels of gold, and the bushels themselves were of gold too.

As to this difference of numbers we will not much trouble our heads about it; perhaps the Gemarists might reckon the Sagans together with the High Priests, for they were in∣deed deputed to minister in their stead, if any uncleanness had happen'd to them. Let there be fourscore High Priests or thereabouts, it is certain, that so frequent were the changes and successions amongst them that the High Priest of this year was hardly so the year that went before or that follow'd after. Although indeed in this Caiaphas it was something otherwise, yet did the Evangelist justly and properly enough add this clause, That he was the High Priest for that year, thereby tacitely noting the common state of af∣fairs as to the office of High Priest at that time.

VERS. XV.

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

And Simon Peter follow'd Iesus, &c.

THERE are some that apprehend in this place some interruption in the order of the story, they would therefore have the 24 ver. weav'd in here. Annas sent Jesus bound to Caiaphas, because what is here related, and so on, seems all to have been done in Caiaphas his Hall, and not in Annas's.

This order the Syr. Arab. Interpreters and others do still observe; Nonnus, Carthus. Bez. and as he quotes him, St. Cyril invert it. It is true, there is here a tacit transition, and a trajection of the words in ver. 24. which is not very usual; but neither the one nor the other seems to be without some reason for it.

I. It is told us, Mat. XXVI. 56. and Mark XIV. 50. That all his Disciples forsook him and fled. So that probably Peter and that other Disciple was amongst the number, when it is said, they all fled; the transition of our Evangelist therefore seems to teach us, that neither Peter, nor the other Disciple follow'd Christ to Annas his house, but being sur∣priz'd and confounded with a very great fear, hid themselves for a while, and (not till after some time) recollecting themselves, they put forward amongst the crowd to Caiaphas his Hall, or else came thither after them.

II. Annas alone could determine nothing judicially concerning Christ; for when an enquiry must be made concerning his Disciples, and the nature of his Doctrines, when witnesses must be produc'd pro and con; this necessarily requir'd a Session of the Sanhe∣drin. He sent him therefore to Caiaphas where the Sanhedrin also was, and the Evangelist lets the mention of that alone till he came to relate their way of proceeding.

But why or by what right should Annas be absent from the Sanhedrin? Could there be any right or legal proceeding in the Great Council, if the whole number of Seventy one Elders were not compleat? Let Maimonides give the answer n 1.355, It is not necessary that the whole Bench of Seventy one should all sit together in their places in the Temple, when it is ne∣cessary for them all to meet let them be call'd together, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but at other times if any one of them have any business of his own, he may go out and do his affairs and return again. This provision is made that there might never be fewer than Twenty three sitting together during the whole Session. If any have occasion to go forth let him look about him, and see if there be Twenty three of his Colleagues in the Court, then he may go out, if not, he must stay till some other en∣ter. We give another reason of Annas his absence by and by.

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

That Disciple was known unto the High Priest.

Nonnus supposes that other Disciple known to the High Priest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from his fishing trade; others guess other reasons; but to determine any thing in this mat∣ter would look rashly. However this knowledg of the High Priest came about, it is cer∣tain this Disciple had the greater opportunity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to have stood in the defence of his Master as a witness in his behalf. For,

o 1.356 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Capital judgments begin always on the defen∣dants side, and not on the accusers. It is lawful for all to plead on the defendants side, not so of the accusers.

p 1.357 They begin on the defendants side. One of the witnesses saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have something to say in his defence. If any of his Disciples say, I have wherewith to accuse him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they enjoyn him silence. If the Disciple say▪ I can offer something in his defence, they call him up, and place him among themselves, and suffer him not to go down thence the whole day after.

Did they thus proceed with our Saviour? did they endeavour first for the clearing his innocency, and were there any witnesses produc'd for this purpose? If so, then here were Peter and that other Disciple, who could have witness'd in his behalf, but Peter de∣nies that he ever knew him.

VERS. XVIII.

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

For it was cold.

IT was the very dead of night, almost at Cock-crowing. Our Country-man Bid∣dulph, who was at Jerusalem, at the very time when they were wont to celebrate the Passover, gives us the reason of this cold by his own experience. He acknowledgeth indeed that he found it so hot at that time, as we usually feel it in our own Country about Mid-summer, that he could not but wonder how Peter at that time of the year should be so cold, but within a few days his doubt was resolved, for there were mighty dews fell, which not being wholly dryed up by the Sun, made it very cold, especially in the night, &c.

Nay the Traditional Fathers suppose there may be Frost and Snow in the time of Pass∣over, by that Canon of theirs, q 1.358 They do not intercalate the year 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either for Snow or for Frost.

The intercalation of the year respected chiefly the Paschal solemnity; namely that by the interposing of the intercalated month, all things might be ripe, and fit for that Feast. If when it came to the month Nisan, the Barley was not yet ripe enough to offer the sheaf of the first-fruits, then they put a month between, which they called the second Adar. So, if the ways were so bad, that people could not travel up to Jerusalem; if the Bridges were so broken, that they could not pass the Rivers; they intercalated or put a month between, that at the coming in of the month Nisan, every thing might be ready that was requisite for the Paschal solemnity. But if Frost or Snow should happen when Nisan was entring in its ordinary course, they did not put a month between upon that account. From whence it is plain that Frost and Snow did sometimes happen at that time.

VERS. XXI.

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

Ask them that heard me.

JESUS seems to appeal to the common right and rule amongst themselves. He de∣sires that the witnesses in behalf of the defendant might be heard first. [But who, Alas! was there that durst witness for him?] It is said indeed, That the Chief Priests, and Elders, and whole Council sought false witness against him, Matth. XXVI. 59. But did they seek for any true witness on his side? or do they indeed deal with the witnesses against him, as their customs obliged them to have done? did they search their testimony by a strict and severe Examination, did they terrifie them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or by grave Exhortations admonish them to say nothing but the truth? This by right ought to have been done. r 1.359 But we have reason to suppose it was not done.

VERS. XXVIII.

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

But that they might eat the Passover.

I. WE have already shewn in our Notes upon Mark XIV. 12. that the eating of the Paschal Lamb, was never upon any occasion whatever transferred from the Evening of the fourteenth day drawing to the close of it; no not by reason of the Sabbath, or any uncleanness that had happened to the Congregation; so that there needs little argument to assure us, that the Jews eat the Lamb at the same time wherein Christ did. Only let me add this: Suppose they had entred Pilate's House, and had defiled them∣selves by entring the house of an Heathen, yet might not that defilement come under the predicament of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? If so, then they might wash themselves in the evening and be clean enough to eat the Paschal Lamb, if it had been to have been eaten on that even∣ing, but they had eaten it the evening before.

II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Passover, therefore here doth not signifie the Paschal Lamb, but the Paschal Chagigah, of which we will remark these two or three things:

1. Deut. XVI. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt Sacrifice the Passover unto the Lord thy God, of the Flock and the Herd. Where R. Solomon, The Flocks are meant of the Lambs and the Kids; the Herd, of the Chagigah. And R. Bechai in loc. The Flocks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are for the due of the Passover; the Herd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the Sacrifices of the Chagigah. So also R. Nachman. The Herd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the celebration of the Chagigah. Pesachin * 1.360. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Flock for the Passover, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Oxen for the Chagigah.

Where the Gloss, Pag. 1. Doth not th Passover consist wholly of Lambs and Kids? Exod. XII. 5. If so, why is it said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oxen? To equal every thing that is used in the Passover. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As the Passover [i. e. the Paschal Lamb] is of due, and is not taken but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of the common Flocks [neither from the first born, nor from the tenths] so this also [i. e. of the Oxen] is of due, and not taken, but out of the common Herd. See 2 Chron. XXX. 24, &c. and XXXV. 8, 9.

2. The Chagigah was for joy and mirth, according to that in Deut. XVI. 14. And thou shalt rejoyce in the Feast, &c. Hence the Sacrifices that were prepared for that use, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacrifices of Peace, or Eucharistick Offerings, Sacrifices of joy and mirth.

3. The proper time of bringing the Chagigah, was the fifteenth day of the Month. Aruch in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they eat, and drank, and rejoyced, and were bound to bring their Sacrifice of Chagigah, on the fifteenth day. i e. The first day of the Feast, &c.

There might be a time indeed when they brought their Chagigah on the fourteenth day, but this was not so usual, and then it was under certain conditions. s 1.361 When is it that they bring the Chagigah at the same time with the Lamb? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When it comes on another day in the week, and not on the Sabbath, when it is clean, and when it is small. Let the Gloss explain the last clause, and for the two former we shall do that our selves.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If the Lamb be less than what will satisfie the whole company, then they make ready their Chagigah, eating that first, and then the Lamb, &c. And the reason is given by ano∣ther Glosser, viz. That the appetites of those that eat might be pretty well satisfied, before they begin the Lamb; for if they should fall upon the Lamb first, it being so very small, and the company numerous and hungry, they would be in danger of breaking the bones, whiles they gnaw it so greedily.

For this and other reasons the Rabbins account the Chagigah of the fourteenth day to be many degrees less perfect, than that of the fifteenth, but it would be very tedious to quote their Ventilations about it. Take only these few instances.

t 1.362 R. Issai saith, the Chagigah on the fourteenth day, is not our duty. And a little after, R. Eliezer saith, by the Peace-Offerings, which they stay on the evening of the Feast, a man doth not his duty, either as to rejoycing, or as to Chagigah.

And now let us return to the words of our Evangelist.

III. It was the fifteenth day of the Month, when the Fathers of the Council refused to enter into the Pretorium, lest they should be defiled; for they would eat the Passover; that is the Chagigah.

1. The Evangelist expresseth it, after the common way of speaking, when he calls it the Passover. u 1.363 It is written, Observe the Month Abib: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And keep the Passover. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That all that you do, may go under the denomination of the Pass∣over. x 1.364 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Calf and the young Bullock which they kill in the name of the Passover. Or, for the Passover. Whence we may observe▪ The Calf is the Passover, as well as the Lamb.

2. The Elders of the Sanhedrin prepare, and oblige themselves to eat the Chagigah [the Passover] on that day, because the next day was the Sabbath; and the Chagihah must not make void the Sabbath.

y 1.365 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Chagigah doth not set aside the Sabbath. Hence that we quoted before, that the Chagigah was not to be brought upon the Sabbath day, as also not in case of uncleanness: because however the Chagigah, and defilement might set aside the Passover, yet it might not the Sabbath.

VERS. XXXI.

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

It is not lawful for us to put any man to death.

DOTH Pilate jest or deride them, when he bids them take him and judge him ac∣cording to their own Law? It cannot be denied but that all capital judgment, or sentence upon life, had been taken from the Jews, for above forty years before the de∣struction of Jerusalem, as they oftentimes themselves confess. But how came this to pass? It is commonly received, that the Romans, at this time the Jews Lords and Masters, had taken from all their Courts a power and capacity of judging the capital matters. We have spoken largely upon this subject in our Notes upon Matth. XXVI. 3. Let us superadd a few things here.

z 1.366 Rabh Cahna saith, when R. Ismael bar Jose lay sick, they sent to him saying, pray, Sir, tell us two or three things, which thou didst once tell us in the name of thy Father. He saith to them, an hundred and fourscore years, before the destruction of the Temple, the wicked Kingdom [the Roman Empire] reigned over Israel, fourscore years before the destruction of

the Temple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they [the Fathers of the Sanhedrin] determined about the uncleanness of the Heathen Land, and about Glass Vessels. Forty years before the destruction of the Temple, the Sanhedrin removed, and sate in the Taberne. What is the meaning of this Tradition? Rabh Isaac bar Abdimi saith, they did not judge 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgments of Mulcts. The Gloss is, Those are the judgments about sining any that offered violence, that entice a maid, and the price of a Servant—When therefore they did not sit in the room Gazith, they did not judge about these things, and so those judgments about mulcts or sines ceased.

Here we have one part of their judiciary power lost; not taken away from them by the Romans, but falling of it self, as it were, out of the hands of the Sanhedrin. Nor did the Romans indeed take away their power of judging in capital matters, but they by their own oscitancy, supine, and unreasonable lenity lost it themselves. For so the Gemara goes on.

Rabh Nachman bar Isaac saith, Let him not say that they did not judge judgments of Mulcts, for they did not judge capital judgments neither. And whence comes this? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When they saw that so many Murders and Homicides multiplied upon them, that they could not well judge and call them to account, they said it is better for us that we remove from place to place. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For how can we other∣wise [sitting here, and not punishing them] not contract a guilt upon our selves?

They thought themselves obliged to punish Murderers whiles they sate in the room Ga∣zith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the place it self engaged them to it. They are the words of the Gema∣rists. Upon which the Gloss. The room Gazith was half of it within and half of it without the Holy place. The reason of which was, that it was requisite, that the Council should sit near the Divine Majesty. Hence it is that they say, whoever constitutes an unfit Judge, is as if he planted a Grove by the Altar of the Lord, as it is written, Judges and Officers shalt thou make thee: and it follows presently after, thou shalt not plant thee a Grove near the Altar of the Lord thy God, Deut. XVI. 18, 21. They removed therefore from Gazith, and sate in the Taberne: Now though the Taberne were upon the mountain of the Temple, yet they did not sit so near the Divine Majesty there, as they did when they sate in the room Gazith.

Let us now in order put the whole matter together.

I. The Sanhedrin were most stupidly and unreasonably remiss in their punishment of capital offendors, going upon this reason especially, that they accounted it so horrible a thing to sentence an Israelite to death. Forsooth, he is of the seed of Abraham, of the blood and stock of Israel, and you must have a care how you touch such an one!

a 1.367 R. Eliezer b. R. Simeon, had laid hold on some Thieves. R. Joshua b. Korchah sent to him, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O thou Vinegar, the Son of good Wine, [i. e. O thou wicked Son of a good Father] How long wilt thou deliver the people of God to the slaughter! He answered and said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I root the Thornes out of the Vineyard: to whom the other; Let the Lord of the Vineyard come and root them out himself. It is worth noting, that the very thieves of Israel, are the people of God, and O they must not be touched by any means, but referred to the judgment of God himself.

b 1.368 When R. Ismael b. R. Jose was constituted a Magistrate by the King, there happened some such thing to him, for Elias himself rebuked him saying, how long wilt thou deliver over the people of God to slaughter! Hence that which we alledged elsewhere. c 1.369 The Sanhe∣drin that happens to sentence any one to death within the space of seven years, is called a de∣stroyer. R. Eleazar ben Azariah saith, it is so, if they should but condemn one within seventy years.

II. It is obvious to any one how this foolish remissness, and letting loose the reins of judgment, would soon encrease the numbers of Robbers, Murderers, and all kind of wickedness: and indeed they did so abundantly multiply, that the Sanhedrin neither could nor durst, as it ought, call the Criminals to account. The Laws slept whiles wickedness was in the height of its Revels, and punitive justice was so out of countenance, that as to uncertain murders they made no search, and certain ones, they framed no judgment against.

d 1.370 Since the time that Homicides multiplied, the beheading the Heifer ceased. And in the place before quoted in Avodah e 1.371 When they saw the numbers of Murderers so greatly en∣crease, that they could not sit in judgment upon them, they said, let us remove, &c.

So in the case of Adultery, which we also observed in our Notes upon Chap. VIII. f 1.372 Since the time that Adultery so openly advanced, under the second Temple, they lest off try∣ing the Adulteress, by the bitter water, &c.

So that we see the liberty of judging in capital matters was no more taken from the Jews by the Romans, than the beheading of the Heifer, or the tryal of the suspected Wife by the bitter waters was taken away by them; which no one will affirm. But ra∣ther.

III. When the Sanhedrin saw that it was in vain to struggle against the mighty torrent and inundation of all manner of wickedness, that played Rex and encroached so fast up∣on them, and that the interposure of their authority could do nothing in suppressing them, they being uncapable of passing judgment as they ought, they determine not to sit in judgment at all: And whereas they thought themselves bound by the Majesty and awfulness of the place, while they sate in the Room Gazith [In the very Court of Israel before the Altar] to judge according to the sacredness of the place, but could not indeed do it, by reason of the daring pride and resolution of the Criminals, they threw themselves out of that apartment, and went further off into the place where the Exchangers shops were kept in the Court of the Gentiles, and so to other places which we find mentioned in Rosh hashanah. * 1.373

IV. It is disputed whether they ever returned to their first place Gazith, or no. It is affirmed by the Gloss in Avodah Zarah g 1.374 When for a time they found it absolutely neces∣sary, they betook themselves again to that room. We have the same also elsewhere upon this Tradition.

h 1.375 It is a Tradition of R. Chaia. From the day wherein the Temple was destroyed, though the Sanhedrin ceased, yet the four kinds of death [which were wont to be inflicted by the Sanhedrin] did not cease. For he that had deserved to be stoned to death, he either fell off from some house, or some wild Beast tore and devoured him. He that had deserved burn∣ing, he either fell into some fire, or some Serpent bit him. He that had deserved to be slain, [i. e. with the Sword] was either delivered into the hands of an heathen King, or was murdered by Robbers. He that had deserved strangling, was either drowned in some River, or choaked by a squinancy.

But it may be objected, why is it said, From the time that the Temple was destroyed, and not, forty years before the destruction of the Temple? To this the Gloss answereth: Sometimes according to the urgency and necessity of the time, the Sanhedrin returned to the room Gazith, &c. It is further excepted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But they never returned to sit in capital causes, or to try Murders. For the reason of their removal at first was, because the numbers of Homicides so encreast upon them, &c.

V. When the great Council did not sit in Gazith, all Courts for capital matters ceased every where else. One Gloss saith thus: They took no cognisance of capital matters in any of the lesser Sessions, so long as the great Sanhedrin did not sit in the room Gazith. Ano∣ther saith: What time the great Sanhedrin sate in its proper place, where it ought, near the Altar; then thou shalt make thee Judges in all thy Gates, to judge in capital causes: but when that removed, then all cognisance about those matters ceased.

VI. The Sanhedrin removed, as we have already seen, from Gazith, forty years be∣fore Jerusalem was destroyed: and this is the very thing that was said, forty years before the destruction of the City, judgment in capital causes was taken away from them. And now let the Reader judge, what should be the reason of their being deprived of this privi∣ledge; whether the Romans were in fault, or whether rather the Jews, nay the Sanhe∣drin it self had not brought it upon themselves. When the Sanhedrin flitted from Ga∣zith, all judgment of this kind vanished; and upon what reasons they did thus flit, we have learnt from their own Pens.

We will not contend about the time when these forty years should first begin; though I am apt to think they might begin about half a year before Christ's death. The words which we have under consideration, spoken by the Sanhedrin to Pilate, seem to referr wholly to the reason we have already mentioned. It is not lawful for us to put any man to death. Why is it not lawful? Because being forced by the necessity of the times, we retired from the Room Gazith, where if we sit not, neither we our selves nor any Court under us can take any cognisance of causes of life and death.

But what necessity of times could urge you to remove? So greatly did the Criminals multiply, and grew to such an head, that we neither could, nor durst animadvert upon them, according to what the Majesty of the place might expect and require from us, if we should sit in Gazith.

That must be observed from the Evangelists, that when they had had Christ in exami∣nation in the Palace of the High-Priest all night, in the morning the whole Sanhedrin met, that they might pass Sentence of Death upon him. Where then was this that they met? Questionless in the Room Gazith, at least if they adhered to their own rules and constitutions; Thither they betook themselves sometimes upon urgent necessity. The Gloss before quoted excepts only the case of murder, which amongst all their false accusations they never charged Christ with.

But however, suppose it were granted, that the great Council met either in the Ta∣berne, or some other place, (which yet by no means agreed with their own Tradition) did they deal truly, and as the matter really and indeed was, with Pilate when they tell him, it is not lawful for us to put any man to death? He had said to them, Take ye him,

and judge him according to your Laws We have indeed Judged and Condemned him, but we cannot put any one to death. Was this that they said, in fact true? how came they then to stone the Protomartyr Stephen? How came they to stone Ben Sarda at Lydda i 1.376? How came they to burn the Priest's Daughter alive, that was taken in Adultery k 1.377?

It is probable they had not put any one to death as yet, since the time that they had removed out of Gazith, and so might the easilier perswade Pilate in that case: But their great design was to throw off the odium of Christ's death from themselves, at least amongst the vulgar crowd, fearing them, if the Council themselves should have decreed his Ex∣ecution, They seek this evasion therefore which did not altogether want some colour and pretext of truth: and it succeeded according to what they did desire, Divine Pro∣vidence so ordering it, as the Evangelist intimates, vers. 32. That the saying of Jesus might be fulfilled, which he slake signifying what death he should dye. That is, be Crucified ac∣cording to the custom of the Romans.

Whiles I am upon this thought, I cannot but reflect upon that passage, than which nothing is more worthy observation, in the whole description of the Roman Beast in the Revelations, Chap. XIII. 4. The Dragon which gave power to the Beast. We cannot say this of the Assyrian, Babylonish, or any other Monarchy, for the Holy Scriptures do not say it. But reason dictates, and the event it self tells us that there was something acted by the Roman Empire in behalf of the Dragon, which was not compatible with any other, that is, the putting of the Son of God to death. Which thing we must remember, as often as we recite that Article of our Creed, He suffered under Pontius Pilate, that is, was put to death by the Roman Empire.

VERS. XXXVII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

What is truth?

CHRIST had said, For this end came I into the world, that I might bear witness to the truth. q. d. I will not deny but that I am a King, as thou hast said, for, for this end I came that I might bear witness to the truth, whatever hazards I should run upon that account. Upon this Pilate asks him, what is Truth? that is, what is the true state of this affair? That thou who art so poor a wretch shouldst call thy self a King, and at the same time that thou callest thy self a King, yet saiest thy Kingdom is not of this world. Where lyes the true sense and meaning of this riddle?

But supposing when Christ said he came that he might bear witness to the truth, he meant in general, the Gospel: then Pilate asks him, what is that truth? However, the Evange∣list mentions nothing, either whether our Saviour gave him any answer to that question, or whether indeed Pilate stayed in expectation of any answer from him.

CHAP. XIX.

VERS. II.

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

Platted a Crown of Thorns, &c.

AMost unquestionable token this, that Christ's Kingdom was not of this world, when he was crowned only with Thorns and Briars, which were the curse of this Earth, Gen. III. 18. Herod had put upon him a purple Robe, Luke XXIII. 11. and the Souldiers added this Crown. It is likewise said that they also clothed him with this Robe, that is, after he had been stripped, in order to be scourged.

VERS. XIII.

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

In a place that is called the Pavement.

WHAT is it could be objected against it, should we say that the Evangelist by this title of the Pavement, should mean the room Gazith where the Sanhedrin sate? And that when the Jews would not go into Pilate's Judgment-Hall, he would himself go into theirs?

Aristeas tells us concerning the Temple, that it looked toward the East, the back parts of it towards the West, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the floor was all paved with stone. To this the Talmudists all witness, and to the pavement, especially, Josephus by a memorable story: l 1.378 One Julian a Centurion in Titus his Army, pursuing and killing the Jews, with infinite hardness and strength, in the very Court of the Temple, having many and very sharp nails fastned to the bottom of his shooes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as every other Souldier had; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and running along upon the pavement his heels tripped up and he fell backward, &c.

But had not the room Gazith a Pavement laid in a more than ordinary manner? whence else had it its name? It is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the room Gazith, saith Aruch, because it was paved with smooth square stone. Were not all the other places so too?

m 1.379 They distinguish between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Bricks, and half Bricks, squared hewn stones, and rough or unhewn. Now therefore when there were so many apartments about the Courts, were those all paved with rough Stone or Bricks, and this only of square and hewn Stone? without doubt, the whole building was much more uniform; And then we shall hardly find out any more probable reason why this place was particularly and above all other Rooms, called Gazith, but, that it was laid with a more noble and rich pavement than all the rest. And therefore what should for∣bid, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the pavement in this place should not be meant of the room Gazith?

Object. But Gazith was in the Holy place, and it was not lawful for Pilate being a Gentile, to enter there.

Sol. I. If he would do it per fas & nefas, who could hinder him?

II. It is a question whether he could not sit in that Room, and yet be within the bounds of the Court of the Gentiles, into which it was lawful for a Gentile to enter. Half of that Room indeed was within the Court of Israel, but there, the Fathers of the Council themselves did not sit, because it was lawful for none to sit in that Court but the King only: The other half part in which they sate, was in Chel, and extended it self, as it should seem, into the Court of the Gentiles. For if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was but ten cubits breadth within the Walls n 1.380 it would be much too narrow a room, for seventy men to sit in, if the Gazith did not extend it self a little within the Court of the Gentiles.

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

But in the Hebrew, Gabbatha.

The Syriack renders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a mound, or fence: which may fall in with what we have said. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chel, in which was part of this Room, was the fence to all the Courts, excepting the Court of the Gentiles.

But let us see whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Hebrew for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or no. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gab, amongst other things signifies a surface, doth not stand in need of much proof: and so the pave∣ment and surface of the floor are convertible. And as that Room might be peculiarly called Gazith in the antient Jewish language, upon the account of its pavement; so might it in their more modern language be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the same reason. What if that in Jerusalem Sanhedrin o 1.381 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be rendred, the Elders that sit in the upper Gab in the mount of the Temple? But we will not contend.

VERS. XIV.

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

And it was, &c.

THE preparation of the Passover; that is, of the Chagigah, as we have already noted at Chap. XVIII. 28. and more largely at Mark XIV. 12. where also we took no∣tice of the following passage: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 About the tenth hour.

VERS. XX.

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

In the Hebrew.

THAT is, in the Chaldee Tongue, or the Language of those Jews on the other side Euphrates, as before at Chap. V.

VERS. XXII.

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

What I have written, I have written.

THIS was a common way of speaking amongst the Rabbins. p 1.382 A Widow if she take, or occupy the moveables of her Husband deceased, for her own maintenance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What she takes she takes, i. e. that which she hath done, stands good, and the moveables go to her.

q 1.383 If any one shall say, I bind my self to offer an oblation out of the Frying-pan, and offers indeed something from a Gridiron, and so on the contrary; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that which he hath offered, he hath offered. That is, (and indeed it is frequently used amongst them) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that which is done, and cannot be recalled.

r 1.384 If the putting off the shooe of the Husbands Brother be before the spitting in his face, or the spitting in his face, before the putting off the shooe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that which is done, and it stands good.

Pilate doth almost act the Prophet as well as Caiphas. That which I have written [JESUS OF NAZARETH THE KING OF THE JEWS] I have written, and it shall stand and obtain, they shall have no other King Messiah than this for ever.

VERS. XXIII.

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

They took his Garments—and Coat, &c.

BY the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Garments, we are to understand all his Cloths, excepting his Coat, or upper Garment, for which, because it was without seam, they cast lots.

Targumist upon Psal. XXII. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They cast lots upon my Sindon, or linnen. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with him is Sindon, or Linnen, Prov. XXXI. 24. That is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sin∣don, as it is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Talith, The upper Coat.

Matth. V. 40. He that will take thy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thy Coat, or outward garment, let him also have thy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inward garment also.

VERS. XXV.

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

There stood by the Cross, &c.

* 1.385 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He stood under the Cross [or the Gallows] and wept. It is told of R. Eliezer ben R. Simeon, who being very angry had commanded a Fuller to be hanged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but his wrath abating, and he coming to himself, went af∣ter him to have freed him, but could not, for they had hanged the man before he came. He therefore repeated that passage, He that keepeth his lips and his tongue, keepeth his soul from trouble. He stood under the Gallows and wept, &c.

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

Mary of Cleophas.

That is, Mary the Wife of Cleophas, or Alpheus. For,

I. Consult Mark XV. 40. There were also Women looking on afar off, among whom was, Mary Magdalene, and Mary the Mother of James the less, and Joses. Now it is well enough known that Alpheus was the Father of James the less and of Joses, Matth. X. 3.

II. We very oftentimes meet with the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst the Talmudists, which in the reading may be turned either into Alphai, or Cleophi. s 1.386 R. Berechiah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t 1.387 R. Chaijah and R. Achah say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. u 1.388 R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 askt R. Johanan. x 1.389 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

VERS. XXVI.

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

Woman behold thy Son.

I. y 1.390 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Widow is maintained by the goods of the heirs [of him that is deceased] so long as she remain a Widow, till she receive her dower.

II. Joseph being deceased, and Jesus now dying, there were no heirs, and probably no Goods or Estate, for the support and maintenance of his Mother Mary: This Christ at his last breath takes particular care of; and probably had made provision before; for it is hardly conceivable, that this was the first overture he had with St. John in this affair,

but that had obtained a promise from him in his Mother's behalf some time before this. And hence perhaps that peculiar love he bore to him beyond all the rest. So that those words, Woman behold thy Son, and on the other side to him, behold thy Mother, seem no other than as if he had said, This man, from the time that thou art now deprived of thy Son, shall be in the stead of a Son to thee, and shall cherish and provide for thee; and so vice versâ to his Disciple John.

VERS. XXIX.

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

There was set a Vessel full of Vinegar.

BUT was not this an unusual and uncustomary thing, that there should be a Vessel filled with Vinegar? should it not have been rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Myrrhate Wine, or Wine mingled with Myrrhe? as it is Mark XV. 23.

It seems evident from the other Evangelists, that our Saviour had the proffer of some∣thing to drink, at two several times.

I. Before he was nailed to the Cross, Matth. XXVII. 33, 34. When they were come to a place called Golgotha,—they gave him Vinegar to drink, mingled with gall,—Vers. 35. And they Crucified him. It was the custom toward those that were condemned by the Sanhedrin; they were wont to allow them a Cup, but it was of Wine mingled with Myrrhe or Frankinsence, that by drinking that, their brains might intoxicate, and them∣selves become the more insensible of their torments, and less apprehensive of their death.

z 1.391 When any one was leading out to Execution, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they give them to drink a little Fankinsence in a cup of Wine. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark XV. 23. And they gave it for this reason, as it immediately follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viz. that their understanding might be disordered. It was a Narcotick draugt on purpose to disguise and stupifie the senses.

Wine mingled with Myrrhe, saith Mark. Vinegar mingled with Gall, saith Matthew. Perhaps both these were administred, for it follows in the place above quoted. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Women of quality in Jerusalem, were wont to bring them this cup of their own accord. And no doubt there were Women in Jerusalem enough, that would not be wanting in this good office toward Jesus. But he, saith St. Mark, would not receive it. After this, it is probable, the Souldiers or some of the Jews might in scorn and derision offer him a draught of Vinegar and Gall, of which he also refused to drink. But be it so, that there was but one cup given him and that of Vinegar mingled with Gall, yet we have observed in our Notes upon Matth. XXVII. 34. how easily these two Evangelists may be reconciled.

II. As to those that were condemned by the Sanhedrin, there was no need that they should have any other drink, than the entoxicating Wine, for they were quickly dead, and felt no thirst. But the Cross kept the wretch a long time in exquisite tor∣ment, and those torments provoked a mighty thirst. So that perhaps there might be a Vessel full either of water, or something else that was drinkable, placed near the Cross, by which he that was Crucified might allay his thirst as need should require. Whether this Vinegar might be according to the custom of the Romans, or whether only offered at this time in sport and mockery, I will make no enquiry at present. Christ knew be∣fore hand that Vinegar would be given him when he should say, I thirst, and therefore did he on purpose say I thirst, that Vinegar might be given him and the prophesie ful∣filled.

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

And they filled a sponge with Vinegar.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The sponge which sucks up the drink. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.392 The sponge that drinks up any moisture that is unclean, though it be dry on the out-side, yet if it fall into a Furnace it defileth it.

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

And put it upon Hyssop.

Matth. XXVII. 48. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, put it on a reed. So also St. Mark.

I. If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie Hyssop, as the nearness of sound might perswade us it doth, then there are several kinds of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.393 Whatever Hyssop hath an adjunct, or an Epithet, is not fit; that is, to sprinkle the unclean. For there was, as it follows afterward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grecian Hyssop. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fucous Hyssop, perhaps of the colour of black Lead. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Roman Hyssop. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wild Hyssop.

II. Now that there was a sort of Hyssop that grew into stalks like Canes or Reeds is evident from that which immediately follows in the next halach, where it is thus distin∣guished

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He gathers Hyssop, for food, and he gathered it for wood. Partly also from Succah c 1.394, where amongst the mention that is made of Canes and Reeds, and Twigs wherewith they were wont to cover the Booths they made at the Feast of Tabernacles, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hyssop is reckon'd up for one.

VERS. XXXI.

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

THAT Sabbath-day was an high day: Because, 1. It was the Sabbath. 2. It was the day where all the people presented themselves in the Temple according to that command in Exod. XXIII. 17. 3. That was the day when the sheaf of the first-fruits was offer'd according to that command, Levit. XXIII. 10, 11.

I. On the fifteenth day of the Month was an holy-day, the first day of the Feast, where∣in they made ready their Chagigah, with which they feasted together for joy of the Feast. That is worth our noting, d 1.395 Every day they swept the ashes off the Altar at the time of cock∣crowing, only on the day of expiation they did it at midnight, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and on the three feasts they did it after the first watch. A little after, In the three Feasts when infinite numbers of Israelites assembled, and numberless sacrifices were offered, they swept the ashes off the Altar, just after the first watch; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for by cock-crowing the Court was crowded with Israelites. I do not scruple here to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by cock-crowing, although in the very place alledg'd it is under controversie whether it signifie the cock-crowing, or the Proclamation of the Sagan, or ruler of the Temple, viz. that Proclamation mention'd e 1.396, The Sagan saith unto them go and see whether the time for slaying the sacrifices be at hand; if it were time, then he that was sent out to see, return'd with this answer, the day begins to break, &c.

If the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be to be taken in this sense, then however we see that the people were assembled together before morning-light; and yet I do not doubt but it ought to be render'd the cock-crowing, which might be made clear by many good proofs, if there were place or leisure for it. Now the peoples assembling in the Court thus soon in the morning on these Feast-days, was upon this account, because on the first day of the Feast innumerable Peace-offerings [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] were to be made, which were the Chagigah, and on the second day as many burnt-offerings for the appearance of the people before the Lord.

It is true indeed the victims were not slain before the morning-light, but we may very well suppose that before they could be slain, they must be search'd and examin'd by the Mumcheh, or any that were deputed to that office, to see whether the beasts allotted for sacrifice, were without blemish, and fit for the Altar yea or no. And upon this account they assembled, and the sacrifices were brought into the Court so early in the morning. And now let us call a little to mind Annas the Sagan, or ruler of the Temple; might not he also be in the Temple, very early in the morning? Did not his charge require it, to see that all things might be provided, and put into a readiness for the service of that day? Let us consider what hath been newly quoted, The Sagan or Ruler saith, Go and see if the time for killing the Sacrifices be come; i. e. whether day-light appear or no: And from hence it may be we may gather the reason why Annas was not amongst the rest in Caiphas his Palace, and why they brought our Saviour before him first, viz. because his affairs in the Temple would not permit him to sit at that time with the Sanhedrin, and yet they had a mind Christ should be carry'd before him, before he himself should be call'd away into the Temple for the necessary discharge of his office there.

At the due time the Sacrifices appointed for the Chagigah were slain; those parts of them that pertain'd to the Altar or to the Priest, were given to them; the rest of the beast was shar'd amongst the owners that had offer'd it, and from thence proceeded their Feastings together, and their great mirth and rejoycings according to the manner of that Festival.

This was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 14. The preparation of the Passover; and that was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Passover, to which the Elders of the Council reserving themselves, would by no means enter into the Judgment-hall, Chap. XVIII. 28.

II. That day drawing toward night, those that were deputed by the Sanhedrin to reap the sheaf of the first-fruits went out f 1.397▪ Those that were deputed by the Sanhedrin to reap went forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the evening of the Feast-day [the first day of the Feast] and bound their corn in sheafs pretty near the ground, that the reaping might be the easier. All the neighbouring Towns about gather'd together, that it might be done with the greater pomp. When it grew duskish, he that was about to reap, said, The Sun is set; and they answer'd, Well. The Sun is set; and they answer'd, Well. With this Sickle; Well. With this Sickle; Well. In this Basket; Well. In this Basket; Well. And if it happen'd to be on the Sabbath-day, he

said, On this Sabbath; and they answer'd, Well. On this Sabbath; Well. I will reap, and they said, reap. I will reap; reap. And so as he said these things thrice over, they answer'd thrice to every one of them, Well, well, well. And all this upon the account of the Baithusians, who said, the sheaf of the first-fruits ought not to be reaped on the close of the Feast-day.

About that hour of the day wherein our Saviour was buried, they went forth to this reaping, and when the Sabbath was now come they began the work, for the Sabbath it self did not hinder this work.

g 1.398 R. Ananias the Sagan of the Priests saith, on the Sabbath-day they reap'd the sheaf only to the measure of one Seah, with one Sickle, in one Basket; but upon a common day they reapt three Seahs, with three Sickles, in three Baskets. But the wise men say, The Sabbath-days, and other days as to this matter are alike.

III. This night they were to lodg in Jerusalem, or in Booths about, so near the City that they might not exceed the bounds of a Sabbath-days journey.

In the morning again they met very early in the Court as the day before, the Sacrifices are brought for the peoples appearing before the Lord; the sheaf of first-fruits is offer'd in its turn, the rites and usages of which offering are described in the place above quoted. So that upon this high day there happen'd to be three great Solemnities in one, viz. the Sabbath, the sheaf-offering, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the appearing of the people in the Court be∣fore the Lord, according to the command, Exod. XXIII. 17.

VERS. XXXIV.

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

With a Spear pierced his side▪

THE Arab. Vers. of the Erpenian Edition, adds the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he pierced his right side, afraid (as it should seem) lest the miracle should not be great enough if the blood and water should have been suppos'd to have issued from his left-side, because of the water that is said to be contain'd in the Pericardium; which being pierced, it is conceived blood and water could not but upon natural reasons flow out of it. But this issue of blood and water had something of mystery in it beyond nature; if nothing pre∣ternatural had been in it, I hardly imagin the Evangelist would have used that threefold asseveration concerning the truth of the thing▪ as we see he doth. And he that saw it bare record, &c.

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

There came out blood and water.

It is commonly said that the two Sacraments of the New Testament, Water and Blood flow'd out of this wound; but I would rather say that the Antitype of the Old Testament might be here seen.

I. The Apostle teacheth us that the ratification of the old Covenant was by Blood and Water, Heb. IX. 19. Moses took the blood of calves and of goats with water, &c. I confess indeed that Moses makes no mention of water, Exod. XXIV. but the Apostle writing to the Hebrews does not write without such authority as they could not tell how to gainsay. And if my memory do not fail me, I think I have read some where among some of the Jewish Authors (but the place its self is unhappily slipt from me) that when there was some pause to be made betwixt the slaying of the Sacrifice, and the sprinkling of the blood upon the Altar (such a kind of pause as Moses made when he read to the people the articles of their Covenant) they mingled water with the blood, lest it should congeal and coagulate. However the authority is sufficient that the Apostle tells us that the first Testament was dedicated by Blood and Water. The Antitype of which is clearly exhibi∣ted in this ratification of the New Testament; and hence is it that the Evangelist by so vehement asseverations confirms the truth of this passage, because it so plainly answers the Type, and gives such assurance of the fulfilling of it.

II. I must not by any means let pass that in Shemoth rabba h 1.399, He smote the rock, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the waters gushed out, Psal. LXXVIII. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies nothing else but blood, as it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the woman that hath an issue of blood upon her, Levit. XV. 20. Moses therefore smote the rock twice, and first it gusht out blood, then water.

The rock was Christ, 1 Cor. X. 4. Compare these two together, Moses smote the rock, and blood and water, saith the Jew, flow'd out thence. The Souldier pierced our Saviour's side with a Spear, and water and blood, saith the Evangelist, flow'd thence.

St. John concludes this asseveration of his, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that ye might believe. It is not without moment what is commonly said, viz. that by this flowing out of water and blood, it is evident his Pericardium was pierced, and so there was an undoubted as∣surance

given of his death; but I hardly believe the Evangelist in this clause had any di∣rect eye toward it; would he be so vehement in asserting he that saw bare record, and he knoweth that he saith true, that ye may believe that Jesus was indeed dead? surely there was no need of such mighty asseverations for that; questionless therefore he would intimate something else, viz. that you may believe that this is the true blood of the New Cove∣nant, which so directly answers the Type in the confirmation of the old. Nor do I think that the water it self which issu'd from his side, was that only which was contain'd in the Pericardium, but that something supernatural was in this matter.

VERS. XXXVI.

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

A bone of him shall not be broken.

THESE words may have some reference to that of Psal. XXXIV. 20. but they are more commonly referr'd by Expositors to that Law about the Paschal Lamb, Exod. XII. 46. For Christ is our Passover, 1 Cor. V. 7.

i 1.400 If any one break a bone of the Passover, let him receive forty stripes. k 1.401 The bones, the sinews, and what remains of the flesh, must be all burnt on the sixteenth day. If the sixteenth day should happen on the Sabbath [and so indeed it did happen in this year wherein Christ was crucify'd] then let them be burned on the seventeenth; for they drive away neither the Sabbath, nor any holy day.

VERS. XXXVII.

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

They shall look on him whom they have pierced.

IT is observ'd by all Expositors how the Greek Version in that place of Zachary, from whence this passage is taken doth vary; for they have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They shall look toward me, because they have insulted. So the Roman Edition, and so some others.

It is questioned whether those Interpreters did so render the words, or whether this were not an interpolation. To pass by the testimonies of the ancients that ascribe it to the Seventy. Let us observe these two things.

I. It is no unusual thing for the Greek Interpreters in their rendrings, sometimes to fa∣vour the Jewish Traditions, and sometimes the common Interpretation of the Nation; there want not instances of both kinds, it is the latter we have to do with at this time; wherein take one or two examples, instead of many that might be reckon'd up.

What reason can be given that they should render Caphtorim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cappadoci∣ans, and Caphtor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cappadocia, Deut. II. 23. but only because the Pelusiotes, and Pelusium were commonly so termed by the Jews? Who could have imagin'd any rea∣son why they should say of Eli, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He judged Israel twenty years, when in the original it is forty, 1 Sam. IV. 18. but that they favour'd the common sigment of that Nation, that the Philistines had such a dread of Samson, that for twenty years after his death they stood in as much awe of him as if he was then alive and judg'd Israel. Of this nature is their rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Son by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, instruction, Psal. II. 12. and upon some such account no doubt is this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the place we are now treating of. For,

II. The Chaldee Paraphrast thus renders the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rogabunt a facie mea, quoniam translati sunt. They shall ask after me, because they are carry'd away. Which R. Sol. thus interprets, They shall look back to mourn▪ because the Gentiles have pierced some of them, and killed them in their captivity. Which agrees so well with the sense of the Greek Versi∣on, They shall look on me [mourning] because the Gentiles have insulted over my people in their captivity; that I cannot suspect any interpolation in the Greek Copies; but rather think that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the very word which the Interpreters themselves did use, which rendring our Evangelist deservedly rejects.

Think you that figment about Messiah ben Joseph (to which the Talmudists l 1.402 apply these words of Zachary, as also doth Aben Ezra upon the place) was invented when the Greek Version was first framed? if not, which is my opinion, then it is probable that the Chakle•• Paraphrast gave the sense that most obtain'd in the Nation at that time, with which that of the Greek accords well enough. The Interpreters rendring it according to the common opinion of the Nation, read as it seems, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it is a thing not unusual with them to be purblind either in earnest, or through trifling; on purpose, or through meet dim sightedness. Nor is it any wonder that our Evangelist should depart from their rea∣ding, when they depart from the Text it self, which the Jews retain against their own Comments upon it. They keep the word, but pervert the sense, especially Kimchi upon

the place. The Targumist something more modestly than either he or the Talmudick Au∣thors; but far enough from the mind of the Prophet, although not from the mind and opinion of the Nation in common upon that Prophesie; which opinion you will easily suppose the Greek Interpreter had an eye to, at least if you will admit R. Solomon as an Expositor upon them.

CHAP. XX.

VERS. I.

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

The first day of the week, &c.

AND David smote them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Sam. XXX. 17. Seventy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the morning to the evening, and on the mor∣row. Vulg. A vespera usque ad vesperam alterius diei, from the evening to the evening of the next day. But the Rabbins a 1.403, What is the meaning of? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Two nights and one day. Kimchi. From the evening of this day to the evening of the next, and all that evening to the twilight of the following day.

Reckon the time from the laying of Christ in the grave to his Resurrection, and the measures of both the times will agree: Compare also the things themselves. In that space of time David conquer'd the Amalekites, in the same space of time our Saviour overcame Death, Hell and Satan.

VERS. V.

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

He stooping down, &c.

STanding within the Cave he bow'd himself to look down into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the place where the body was laid, which was four cubits lower than the flower of the Cave it self. See Bava bathra about places of burial b 1.404, which place I have quoted and explain'd▪ Centur. Chorograph. cap. ult.

VERS. XII.

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

The one at the head, the other at the feet.

SO were the Cherubins placed at each end of the Mercy-seat, Exod. XXV. 18, 19. As to those Cherubins that were in Solomon's Temple, 2 Chron. III. 10. I cannot but by the way observe what I meet with in Bava bathra c 1.405 Onkelos the Proselyte saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Cherubins are like children going from their master. That is, with their faces turn'd partly toward their Master, and partly toward the way wherein they were to go. For as the Gemarists, When Israel obey'd the will of God, the Cherubins lookt toward one another, but when they did not, then they turn'd their faces toward the walls.

Thus Onkelos comments upon this place of the Chronicles, I hardly think he Targumi∣zeth on the Book; for the Targum, at least that is in our hands, renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both the Cherubins are made of lilly-work.

VERS. XVII.

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

Touch me not, for I am not yet ascended, &c.

THESE words relate to what he had spoken formerly about sending the Comforter, and that he would not leave them comfortless, &c. And this probably Mary Mag∣dalen's mind was intent upon when she fell at his feet, and would have embraced them. But he,

I must first ascend to my Father before I can bestow those things upon you which I have promised; do not therefore touch me, and detain me upon any expectati∣on of that kind, but wait for my Ascension rather, and go and tell the same things to my Brethren for their encouragement.

VERS. XXIII.

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

Whose soever sins ye remit, they are remitted.

HE had formerly given them a power of binding and loosing, and therefore proba∣bly bestows something more upon them now than what he had conferr'd before. For,

I. It would seem a little incongruous for our Saviour to use an action so new and un∣wonted, such as was his breathing upon them, to vest them only with that power which he had before given them.

II. The power of binding and loosing was concern'd only in the articles and decisions of the Law; this power which he now gives them reacht to the sins of mankind. That pow∣er concern'd the Doctrines, this the persons of men.

Now that we may understand the words that are before us, let us a little consider what is said, Luk. XXIV. 46. Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day. And that repentance and remission of sins should be preached in his name among all Nations, beginning at Jerusalem. Which words we may suppose he spoke before he utter'd what is in this verse. And so might there not upon the occasion of those words arise some such scruple as this in the Apostles breasts? Is it so indeed must remission of sins be Preached to those in Jerusalem, who have stain'd themselves with the blood of the Messiah himself? Yes, saith he, For whose soever sins ye remit, they are remitted unto them. To this those words of his upon the Cross have some reference, Luk. XXIII. 34. Father forgive them, &c. And indeed upon what foundation, with what confidence could the Apostles have preacht remission of sins to such wretched men who had so wickedly, so cruelly murder'd their own Lord, the Lord of life, unless authoriz'd to it by a peculiar commission granted to them from their Lord himself!

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

Whose soever ye retain they are retained.

Besides the negative included in these words, that is, If you do not remit them, they shall not be remitted, there is something superadded that is positive. That is,

I. There is granted to them a power of smiting the rebellious with present death, or some bodily stroke.

II. A power of delivering them over to Satan. Whence had St. Peter that power of striking Ananias and Sapphira with so fatal a bolt? whence St. Paul that of striking Elymas blind? whence of delivering over Hymeneus and Alexander to Satan, if not from this very commission given them by Christ? Christ himself never exercis'd this power himself; it was not one person, whom he stroke either with death, or any afflictive disease; some indeed he raised when they had been dead, and infinite numbers of the sick and diseased, whom he cured: He snatcht several from the power of the Devils, he deliver'd none to them. That the Apostles therefore might be capable of performing things of so high a nature, it was necessary they should be backt and encourag'd by a peculiar authority; which if we find not in this clause, Whose soever sins ye retain they are retained, where should we look for it? And therefore when he endows his Apostles with a power which he never thought fit to exercise in his own person, no wonder if he does it by a singular and unusual action, and that was breathing upon them, ver. 22.

But we must know that whereas amongst other mighty powers conferr'd, we reckon that as one, viz. delivering over unto Satan, we are far from meaning nothing else by it but Excommunication. What the Jews themselves meant by that kind of phrase, let us see by one instance.

d 1.406 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those two men of Cush that stood before Solomon, Elihoreph, and Ahijah the Scribes, Sons of Shausha. On a certain day Solomon saw the Angel of Death weeping; he said, why weepest thou? He answer'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because these two Cushites entreat me that they may continue here. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Solomon deliver'd them over to the Devil, who brought them to the borders of Luz, and when they were come to the borders of Luz, they dy'd.

Gloss. He calls them Cushites [Ironically] because they were very beautiful. They entreat me that they might continue here. For the time of their death was now come: But the Angel of death could not take their souls away, because it had been decreed that they should not die but at the Gates of Luz. Solomon therefore deliver'd them over 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Devils; for he reign'd over the Devils, as it is written, And Solomon sat upon the Throne of the Lord, for he reigned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over those things that are above, and those things that are below.

Josephus also makes mention of the power that Solomon had over Devils. e 1.407 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God taught him an art against Demons. The be∣lief

of either of these stories is at the liberty of the Reader. Only from the former we may make this observation, that a power of delivering over to Satan, was even in the Jews opi∣nion divine and miraculous. We acknowledg this to have been in the Apostles, and in the Apostles only; and I know no where if not in the words we are now treating of from whence otherwise the original of this power and authority can be deriv'd.

III. It seems further, that at this very time was granted to the Apostles a commission to confer the Holy Spirit on those whom they found qualify'd, and that in these words, Receive ye the Holy Ghost. i. e. Receive ye it, to distribute it to others. For although it cannot be deny'd but that they receiv'd the Holy Ghost for other reasons also, and to other ends, of which we have already discours'd; yet is not this great end to be excluded, which seem'd the highest and noblest endowment of all, viz. that Christ breathing upon them, inspir'd them with the Holy Ghost, with this mighty authority and priviledg, that they should be capable of dispensing it to others also.

VERS. XXIV.

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

But Thomas called Dydimus was not with them.

I. THE Evangelist does not here, as the writers of Lexicons render the signification of an Hebrew name into Greek, when he tells us that Thomas is also called Didy∣mus, but only lets us know that as he was called Thomas among the Hebrews, so was he called Didymus among the Greeks. There is not another amongst the Twelve Apostles of whom this is said. Simon indeed is called Peter, but these are really two distinct names; so was Nathanael called Bartholomew; but Thomas and Didymus both one name, of one sig∣nification in different languages. Perhaps Thomas was born in some place where the Jews and the Greeks promiscuously inhabited, such a place was the region of Decapolis, and so by the Hebrews he might be call'd by his Hebrew name, and the Greek by the Greeks.

II. The Disciples had all fled and were dispers'd when Christ was apprehended, Mark XIV. 50. except Peter and John; whence it is said in ver. 2. of this Chapter that Mary Magdalene came to Peter, and that other Disciple whom Jesus loved; for she knew where she might find them, and so she could not for the rest. And thus scatter'd, as it should seem, they past over the Sabbath-day, but when they heard that their Lord was risen, then they begin to associate again. But as yet Thomas had not got amongst them, and indeed Peter himself had been absent too, but that having seen the Lord he return'd from Emmaus.

III. Thomas therefore not being present when our Saviour breathed on the rest, and gave them the Holy Ghost, are we to suppose that he by his absence was depriv'd of this gift and priviledg? No surely, for it was a priviledg common to the whole Apostolate, and peculiar to them as so; so that however by his absence he might have mist of it, yet by reason of his Apostolacy he could not. St. Paul distant with a witness, while these things happen'd, both from the Apostleship and Religion too, yet when made an Apostle, was withal adorn'd with this priviledg.

VERS. XXV.

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

Except I shall see, &c.

THEY judg Moses once to have been thus weak and wavering in his faith f 1.408, When the Holy Blessed God said to Moses, Go down for the people have corrupted themselves, he took the Tables and would not believe that Israel had sinned, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If I do not see, I will not believe.

g 1.409 Thou Racha, wouldst thou not have believ'd if thou hadst not seen?

VERS. XXVI.

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

The doors being shut.

I Would not easily believe that the intention of the Evangelist in this place was to let us know that Christ penetrated the doors with his body, but rather that the doors were shut for fear of the Jews, as v. 19. which he also reiterates in this verse, that he might let us know the Disciples were still at Jerusalem, where their greatest danger lay. On the morrow probably they were to make toward Galilee.

VERS. XXIX.

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

Blessed are they that have not seen, and yet have believed.

R. Simeon ben Lachish saith h 1.410, the proselyte is more beloved by the Holy Blessed God than that whole crowd that stood before Mount Sinai; for unless they had heard the thun∣drings, and seen the flames and lightnings, the hills trembling, and the trumpets sounding, they had not receiv'd the Law. But the proselyte hath seen nothing of all this, and yet hath come in, devoting himself to the Holy Blessed God, and hath taken upon him the Kingdom of Heaven.

CHAP. XXI.

VERS. II.

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

Simon Peter, and Thomas, &c.

HERE are seven of the Disciples mention'd, and but five of them named; those two whose names are not recited, probably were Philip and Andrew, as the four that were absent at that time might be the Sons of Alpheus, Matthew, Judas, Si∣meon and James. Compare those that are mention'd, Chap. I. and you may reasonably sup∣pose the person not named there, ver. 37, 40. might be Thomas.

VERS. III.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪

I go a fishing.

CHRIST had order'd his Apostles to meet him at a mountain in Galilee, Mat. XXVIII. 16. It is plain, ver. 14. that he had not yet appear'd to them there; so that it is something strange how they durst keep away from that mountain, and how the four newly mention'd durst be absent from the rest u•• their number. They knew the mountain with∣out doubt, and if they knew not the time wherein Christ would make his appearance amongst them, why should they not abide continually there in attendance for him?

It should seem that they did not look for him till the Lords-day, which had not yet been since they were come into Galilee; and perhaps the Sons of Alpheus had in their return from Jerusalem betaken themselves amongst their relations▪ determining to be at that mountain on the Lords day. These seven dwelt not far off the mountain which was near Capernaum, and hard by the Sea of Galilee; only Nathanael who dwelt more remote in Cana, toward the extreme North parts of that Sea. He was not yet gone home, but wai∣ting the appointed time staid here. Peter and Andrew dwelt in Capernaum, and so proba∣bly did James and John; Philip in Bethsaida, and Thomas (as we may conjecture from his Greek name Didymus) probably liv'd amongst the Syro-grecians in Gedara, or Hippo, or some place in that Country of Decapolis, not very far from Gennesareth.

VERS. V.

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

Children.

BY what word soever Christ exprest this Children to them, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Syr. or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it seems to be a very familiar and gentle compellation, that his Disciples from that very salutation of his might discern him. They did not know him by sight as appears ver. 4. he would have them know him therefore by the title he gave them.

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

Any meat.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is very usual amongst the Rabbins, may not unfitly be render'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Meat for one single repast. As if Christ should have said, Children, have ye

any meat with you sufficient for a break-fast, or a dinner? But if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signi∣fie any sort of meat that must be eaten with bread, as Camerarius thinks, then Christ's words seem to have this meaning: Here, I have bread with me, have you taken any thing that we may eat this bread? and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meat may be distinguished from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread.

VERS. XV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Lovest thou me more than these?

WHY more than these? might it not have been enough to have said, as well as these? For, what reason had he to expect that Peter should love him more than the rest did? especially more than St. John, whom Christ himself had so loved, and who had stuck so close to him?

Christ seems therefore to reflect upon Peter's late confidence, not without some kind of severity and reproof. q. d.

Thou saidst, O Simon, a little while ago, that thou wouldst never forsake me, no not though all the other Disciples should; thou didst profess beyond all the rest, that thou wouldst rather dye than deny me; thou wouldst follow me to prison, to death, nay, lay down thy own life for me. What saist thou now Simon? Doest thou yet love me more than these? If thou thinkest thou art pro∣vided, and canst hazard thy life for me, feed my sheep, and for my sake do thou expose thy life, yea and lay it down for them.

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

Feed my Lambs.

If there be any thing in that threefold repetition feed, feed, feed, we may most fitly apply it to the threefold object of St. Peters Ministry, viz. the Gentiles, the Jews, and the Israelites of the ten Tribes.

I. To him were committed by his Lord the Keys of the Kingdom of Heaven, Matth. XVI. that he might open the door of Faith and the Gospel to the Gentiles, which he did in his preaching it to Cornelius:

II. In sharing out the work of Preaching the Gospel, amongst the three Ministers of of the Circumcision, his lot fell amongst the Jews in Babylon. James his lot was amongst the Jews in Palestine and Syria: And John's amongst the Hellenists in Asia.

III. Now amongst the Jews in Babylon, were mixed the Israelites of the ten Tribes, and to them did the Gospel come, by the ministry of St. Peter, as I have shewn more at large in another Trearise.

To this therefore have the words of our Saviour a plain reference; namely, putting Peter in mind, that whereas he had with so much confidence and assurance of himself, made such professions of love and constancy beyond the other Disciples, pretending to a wonderful resolution of laying down his very life in that behalf, that he would now shew his zeal and courage in feeding the sheep of Christ. Thou canst not, Simon, lay down thy life for me, as thou didst once promise, for I have my self laid down my own life, and taken it up again: Feed thou my sheep therefore, and be ready to lay down thy life for them, when it shall come to be required of thee.

So that what is here said does not so much point out Peter's Primacy as his danger; nor so much the priviledge, as the bond of his Office, and his Martyrdom. At last, for, that our Saviour had this meaning with him is plain, because immediately after this he tells him by what death he should glorifie God, vers. 18.

VERS. XXII.

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

If I will that he tarry till he come.

TILL I come, that is, till I come to destroy the City and Nation of the Jews. As to this kind of phrase, take a few instances.

Our Saviour saith, Matth. XVI. 28. There be some standing here, which shall not taste of death, till they see the Son of Man coming in his Kindom. Which must not be under∣stood of his coming to the Last Judgment; for there was not one standing there that could live till that time: nor ought it to be understood of the Resurrection, as some would have it, for probably not only some, but in a manner all that stood there, lived till that time. His coming therefore, in this place, must be understood of his coming to take vengeance against those enemies of his, which would not have him to rule over them, Luke XIX. 12, 27.

Perhaps it will nor repent him that reads the Holy Scriptures, to observe these few things:

I. That the destruction of Jerusalem and the whole Jewish state, is described, as if the whole frame of this world were to be dissolved. Nor is it strange, when God de∣stroyed his Habitation and City, places once so dear to him, with so direful and sad an overthrow; his own people whom he accounted of as much or more than the whole world beside, by so dreadful and amazing Plagues, Matth. XXIV. 29, 30. The Sun shall be darkned, &c. Then shall appear the sign of the Son of Man, &c. which yet are said to fall out, within that Generation, vers. 34. 2 Pet. III. 10. The Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, &c. Compare with this, Deut. XXXII. 22. Heb. XII. 26. and observe, that by Elements, are understood the Mo∣saick Elements, Gal. IV. 9. Coloss. II. 20. and you will not doubt, that St. Peter speaks only of the Conflagration of Jerusalem, the destruction of the Nation, and the abolishing the dispensation of Moses.

Revel. VI. 12, 13. The Sun became black as sackcloth of hair, &c. and the Heavens de∣parted as a scroll when it is rolled together, &c. Where, if we take notice of the fore∣going Plagues, by which, according to the most frequent threatnings, he destroyed that people, viz. the Sword, vers. 4. Famine, vers. 5, 6. and the Plague, vers. 8. Withal comparing those words, They say to the Mountains fall on us and cover us, with Luke XXIII. 30. it will sufficiently appear, that by those phrases is understood the dreadful judgment and overthrow of that Nation, and City. With these also agrees that of Jerem. IV. from vers. 22. to 28. and clearly enough explains this phrase. To this apper∣tain those and other such expressions as we meet with, 1 Cor. X. 11. On us the ends of the world are come: and 1 Pet. IV. 7. The end of all things is at hand.

II. With reference to this, and under this notion, the times immediately preceding this ruine, are called the last days, and the last times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is, the last times of the Jewish, City, Nation, Oeconomy. This manner of speaking frequently occurs, which, let our St. John himself interpret. 1 Joh. II. 13. There are many Antichrists, whereby we know it is the last time: and that this Nation is upon the very verge of de∣struction, whenas it hath already arrived at the utmost pitch of Infidelity, Apostacy, and wickedness.

III. With the same reference it is, that the times and state of things immediately fol∣lowing the destruction of Jerusalem, are called, a New Creation, New Heavens, and a New Earth. Isai. LXV. 17. Behold I create a New Heaven and a New Earth. When should that be? Read the whole Chapter, and you will find the Jews rejected and cut off, and from that time is that New Creation of the Evangelical world among the Gentiles.

Compare 2 Cor. V. 17. and Revel. XXI. 1, 2. where, the old Jerusalem being cut off, and destroyed, a new one succeeds; and New Heavens and a New Earth are created.

2 Pet. III. 13. We, according to his promise, look for New Heavens and a New Earth. The Heavens and the Earth of the Jewish Church, and Commonwealth must be all on fire, and the Mosaick Elements burnt up; but we, according to the promise made to us by Isaiah the Prophet, when all these are consumed, look for the New Creation of the Evangelical state.

IV. The day, the time, and the manner of the execution of this vengeance upon this people, are called, the day of the Lord, the day of Christ, his coming in the Clouds, in his Glory, in his Kingdom. Nor is this without reason, for from hence doth this form and mode of speaking take its rise.

Christ had not as yet appeared but in a state of Humility, contemned, blasphemed, and at length murdered by the Jews: His Gospel rejected, laught at, and trampled under foot: His followers pursued with extream hatred, persecution and death it self: At length therefore, he displays himself in his Glory, his Kindom, and Power, and calls for those cruel enemies of his, that they may be slain before him.

Acts II. 20. Before that great and notable day of the Lord come. Let us take notice how St. Peter applies that prophesie of Joel to those very times, and it will be clear enough, without any commentary, what that Day of the Lord is.

2 Thess. II. 2. As if the day of Christ was at hand, &c. To this also do those passages belong, Heb. X. 37. Yet a little while, and he, that shall come, will come. James V. 9. Behold the judge is at the door. Revel. I. 7. He cometh in the Clouds: and XXII. 12. Be∣hold I come quickly. With many other passages of that nature, all which must be understood of Christ's coming in judgment and vengeance against that wicked Nation: and in this very sense must the words now before us be taken and no otherwise: I will that he tarry till I come. For thy part, Peter, thou shalt suffer death by thy Country-men the Jews; but as for him, I will that he shall tarry till I come and avenge my self upon this genera∣tion; and if I will so, what is that to thee? The story that is told of both these Apostles confirms this Exposition; for it is taken for granted by all, that St. Peter had his Crown of Martyrdom, before Jerusalem fell, and St. John survived the ruins of it.

VERS. XXIV.

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

And we know that his testimony is true.

THE Evangelist had said before, Chap. XIX. 35. He knoweth that he saith true; and here in this place he changeth the person, saying, We know that his testimony is true.

I. One would believe, that this was an Idiotism in the Chaldee and Syriack Tongue, to make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We know, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know, the same thing; which is not unusual in other Languages also, Joshua II. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I know. The Targumist hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which you would believe to be, We knew. 1 Sam. XVII. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I knew. Targumist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We knew. So amongst the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which seems to be, We know, we say. And indeed, sometimes, nay most frequently they so signifie. But sometimes the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I is included. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so of the rest: which appears very clearly in that Expression: * 1.411 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tell me what I am to see in my dream. For that so it must be rendred, I am to see, the Gloss and Context directs us, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 We will not therefore in this place take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We know, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I know, although the sense might not be very disagreeable if we did so. But,

II. We suppose the Evangelist both here and Chap. XIX. 35. referreth to an eye wit∣ness, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For in all judicial causes the ocular testimony prevailed. If any per∣son should testifie that he himself saw the thing done, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his wit∣ness must be received: For, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, True, when it is said of any testimony, does not signifie barely that which is true, but that which was to believed and entertained for a sure and irrefragrable evidence. So that the meaning of these words is this; This is the Disciple who testifies of these things, and wrote them: And we all know that such a testimony obtains in all judgments whatever, for he was an eye witness, and saw that which he testifies.

Soli Deo Gloria.

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.
• b 1.25

  chetubboth. cap. 1. hal. 1.
• c 1.26

  Ibid. fol. 3 1.
• d 1.27

  Vid. loc. & Gloss. Rambam.
• e 1.28

  Vid. Chetubb. cap. 1. 11.
• f 1.29

  Fol. 49. 1.
• e 1.30

  Motd Katon, Fol. 2. 8.
• a 1.31

  Sotah▪ cap. 6.
• b 1.32

  Chetubb. fol. 12. 1.
• c 1.33

  Fol. 6. 2.
• d 1.34

  Beresh. rab. fol. 10. 4.
• e 1.35

  Bava bathra▪ fol. 144. 2.
• f 1.36

  Beza, fol. 17. 2.
• g 1.37

  Kelim. cap. 1. hal. 1.
• h 1.38

  Schab. fol. 77. 2.
• a 1.39

  Kelim. cap. 2. hal. 2.
• b 1.40

  Cap. 1. hal. 1.
• c 1.41

  Sh••moth rab. Sect. 9.
• a 1.42

  Euseb. in Chronic.
• b 1.43

  Antiq. lib. 15. cap. 14.
• c 1.44

  De Bell. lib. ••▪ cap. 16.
• d 1.45

  Antiq. lib. 17. cap. 10.
• e 1.46

  Antiq. lib. 20▪ cap. 8.
• a 1.47

  Hierosol. Taa∣nith. fol. 6. 1. & Bab. Joma, fol. 21. 2.
• b 1.48

  Joma, fol. 52. 2.
• c 1.49

  Joma, ubi su∣pra. & Cheri∣thuth, fol. 77. 2.
• d 1.50

  Joma, fol. 71. 2.
• e 1.51

  Hieros. Peah, fol. 15. 3. & Bab. Kiddush. fol. 60. 2.
• f 1.52

  Joma, fol. 73. 2.
• g 1.53

  Bava bathra, fol. 3. 2.
• h 1.54

  Taanith, fol. 23. 1. Joseph. Antiqu. lib. 15. cap. 14.
• i 1.55

  Bava bathra, fol. 3. 1.
• a 1.56

  Taanith, fol. 20. 1. & Avoth. R. Nathan c. 7.
• b 1.57

  Vide Sheka∣lim, cap. 5. hal. 1.
• c 1.58

  Fol. 43. 1.
• d 1.59

  Gittin, fol. 56. 1.
• e 1.60

  Fol. 64. 1.
• f 1.61

  R. Nathan. ubi supr.
• g 1.62

  Chetu••••. fol. 66. 2.
• h 1.63

  Sanhedr. fol. 90. 1.
• i 1.64

  Jevamoth, fol. 62. 1. & 92▪ 1.
• k 1.65

  Maimo••. Is∣sur••i bia••. c••p 14.
• l 1.66

  Echa rabba∣thi, fol. 66. 2.
• m 1.67

  Sect. 19.
• n 1.68

  Baal Turim in Numb. XXI.
• o 1.69

  Nackmanid.
• p 1.70

  Bava Mezia, fol. 33. 2.
• q 1.71

  Rosh Hasha∣nah, fol. 22.
• r 1.72

  Rambam in G••••. XLIX.
• s 1.73

  Hieros. Taa∣nith, sol. 64. 1.
• t 1.74

  Shemoth rab∣ba, sect. 5.
• u 1.75

  Midras Til∣lin in Psal. II.
• a 1.76

  Sanhedr. fol. 27. 2.
• a 1.77

  Antiqu. lib. 20. cap. 5.
• h 1.78

  Hieros. 〈…〉〈…〉 dah Zar. fol. 44. 4.
• c 1.79

  Jos. Antiqu. lib. 18. cap. 7.
• d 1.80

  Tanchum, fol. 17. 4.
• e 1.81

  Fol. 44. 4.
• f 1.82

  Fol. 76. 1.
• g 1.83

  Hieros. She∣kalim, fol. 64. 2.
• h 1.84

  Gloss. In Kiddush. fol. ••6. 1.
• d 1.85

  Hieros. Jera∣moth. fol. 9. 1.
• e 1.86

  Hieros. Avs∣dah Zara, fol. 44. 1.
• f 1.87

  Avodah Zara, cap. 1. hal. ••.
• g 1.88

  Cap. 8. hal. 8.
• h 1.89

  Kiddushin ubi supr.
• i 1.90

  Beresh. rabba. Sect. 32.
• k 1.91

  Ibid. Sect. 81.
• l 1.92

  Antiqu. lib. 13. 6.
• m 1.93

  De Bell. lib. 7. cap. 37.
• n 1.94

  Menacoth. fol. 109. 2.
• o 1.95

  Isa. XIX. 19.
• p 1.96

  Schabb. fol. 115. 1.
• q 1.97

  Cod. CCXXX
• r 1.98

  Fol. 90. 2.
• s 1.99

  Hieros. Jeva∣moth. fol. 3. 1.
• t 1.100

  Ell••h haddth∣herim Rabba, fol. 292. 2. 3.
• * 1.101

  Cholin. fol. 87. 1.
• x 1.102

  Schabb. fol. 116 1.
• y 1.103

  Gloss in Sanhedr. fol. 90. 1.
• z 1.104

  Erubhim, fol. 53. 2.
• a 1.105

  Juchasin, fol. 40. 2.
• b 1.106

  Erubhin ubi supr.
• c 1.107

  Kiddushin, fol. 7••. 1
• d 1.108

  B••mid ir rabba, fol. 135. 4.
• e 1.109

  Vid. Joma, fol ••6. 2▪ Ibid. fol. 240. 2.
• f 1.110

  Sanhedr. fol. 93. 2.
• * 1.111

  Bava Mezia, fol. 106. 2.
• i 1.112

  Gloss. in R••sh hashanab, fol. 16. 1.
• k 1.113

  Menacoth, fol. 85. 1.
• l 1.114

  Schabh. fol. 115. 1.
• m 1.115

  Gloss. in San∣hedr. fol. 21. 2.
• n 1.116

  Bemidbar rabba, fol. 268▪ 3.
• o 1.117

  Targ. in 1 Chron. XI. 22.
• p 1.118

  Midras Cohe∣leth, fol. 95. 3.
• f 1.119

  Vajicra rab∣ba, sect. 24.
• * 1.120

  ••. Antiqu. lib. 15. cap. 7.
• h 1.121

  Midras Cohe∣leth, 97. 2.
• i 1.122

  Joseph. de beli. lib. 5. cap. 26.
• k 1.123

  Schabb. fol. 6. 1.
• l 1.124

  Schabb. cap. 18. hal. 1.
• m 1.125

  Midras Co∣helath, fol. 93. 4.
• n 1.126

  Chetub. ••ol. 3. 2.
• o 1.127

  Sanhedr. fol. 92. 2.
• p 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.129

  Sanhedr. cap. ult. hal. ••.
• r 1.130

  Beresh. rabba, fol. 95. 4.
• a 1.131

  Pesachin, fol. 6.
• b 1.132

  Hiero▪ Sheka∣lim, cap. 3. hal. 1.
• c 1.133

  Shekal. cap. 1. hal. 1.
• d 1.134

  Gemar. Hie∣rosol.
• * 1.135

  •• Fol. 105. 2. 1▪ 6. 9.
• f 1.136

  Echah rabba•• thi, fol. 62. 2.
• g 1.137

  Hieros. San∣hedr. fol. 18.
• h 1.138

  Bab. Sanhedr. fol. 64. 1. & Joma, f. 69. 2.
• i 1.139

  Bava Mezia, fol. 83. 1.
• k 1.140

  Rambam in Sanhedr. cap. 10.
• l 1.141

  Shem••th ra••∣••a, sect. 25.
• m 1.142

  Bava bathra, fol. 74. 2. Targ. Jonath. in Gen. 1. 21. Pirke R. Eliezer, cap. 11.
• n 1.143

  Midras Schir. fol. 16. 4.
• o 1.144

  Fol. 86. 4.
• p 1.145

  Taanith, fol. 9. 1.
• q 1.146

  Hieros. Ki∣laim, fol. 32. 2.
• r 1.147

  Sanhedr. cap. helek. halac, 3.
• s 1.148

  Beracoth, fol. 67. 1.
• t 1.149

  Midras Cohe∣leth, fol. 88. 4.
• u 1.150

  Chagigah, fol. 14. 1.
• x 1.151

  Gloss. in Suc∣cah, fol. 52.
• * 1.152

  y Sanhedr. fol. 98. 2.
• a 1.153

  Rosh hasha∣nah, fol. 2. 1.
• b 1.154

  Vid. Rasi & Kimch. in loc. Maimon. in Ta∣anith, cap. 7.
• c 1.155

  Joma, cap. 1. hal. 1.
• d 1.156

  Ibid. fol. 14. 1.
• e 1.157

  Piske Tosa∣photh in Moed Katon. Art. 78.
• f 1.158

  Succah, cap. 5. hal. 2.
• a 1.159

  Gemara.
• b 1.160

  Gloss. in Chagig. fol. 21.
• c 1.161

  Succah. fol. 27. 2.
• d 1.162

  Ibid. cap. 2. hal. 6.
• e 1.163

  Schabb. fol. 128. 2.
• f 1.164

  Ibid. fol. 130.
• g 1.165

  Tanchum. fol. 9. 2.
• h 1.166

  Fol. 9. 1.
• i 1.167

  Fol. 273. 4.
• k 1.168

  Fol. 104. 2.
• l 1.169

  Hierosol. Bera∣coth, fol. 5. 1. & Midras E∣chah, fol. 68. 3.
• m 1.170

  Fol. 16. 4.
• n 1.171

  Chagigah, fol. 24. 2.
• o 1.172

  Senec. in Con∣solat. ad Helve∣an, cap. 6.
• p 1.173

  R. Salom. in Gittin. so. 26. 1.
• q 1.174

  Kiddush. fol. 69. 2.
• r 1.175

  Succah, fol. 55. 2.
• s 1.176

  Bemidbar rabba, sect. 21.
• t 1.177

  Gloss. in loc. citat.
• u 1.178

  Succah, fol. 48. 1.
• x 1.179

  Succah, cap. 6.
• y 1.180

  Succah. ubi supr.
• z 1.181

  Succah, fol. 51. 1.
• a 1.182

  Rambam in loc.
• * 1.183

  •• Gloss in lot.
• b 1.184

  Succah▪ fol. 50. 2.
• c 1.185

  •…•…h. rabba, fol. 70. 1.
• d 1.186

  ••oh Hasha∣••••h, fol. 16.
• e 1.187

  •• Taanith, fol. 2. 1.
• f 1.188

  Midras Cohe∣leth, fol. 85.
• g 1.189

  Maccoth. fol. 24. 1.
• h 1.190

  Setah. fol. 39. 1.
• a 1.191

  Hist. Eccles. lib. 3. cap. ult.
• b 1.192

  Lib. 4. cap. 36.
• c 1.193

  Gloss. in Pe∣sachin, fol. 95. 2.
• d 1.194

  Vid. & Aben Ezra in Deut. XVI.
• e 1.195

  Pische Tosa∣photh in San∣hedr. Artic. 34.
• f 1.196

  Sotah. fol. 47. 1.
• g 1.197

  Maimon. in Satah. cap. 3.
• * 1.198

  Sanhedr. fol. 51. 2.
• g 1.199

  Maimon. in Sotah, cap. 2.
• h 1.200

  Ibid. cap. 3.
• i 1.201

  Bemidbar rabba, fol. 235.
• k 1.202

  Bemidbar rabba. fol. 233. 2.
• l 1.203

  Echah rabba∣thi, fol. 68. 4.
• m 1.204

  Fol. 3. 4.
• n 1.205

  Erubhin, fol. 13. 2.
• o 1.206

  Cap. 1. 2. 3.
• p 1.207

  Tamid. fol. 61. 1.
• q 1.208

  Beracoth, fol. 53. 1.
• r 1.209

  Bezah. fol. 6. 2.
• s 1.210

  Bava Mezia, fol. 83. 1.
• t 1.211

  Schabb. fol. 53. 1.
• u 1.212

  Maimon. in Avadim. cap. 1.
• x 1.213

  Schabb. fol. 115. 1.
• y 1.214

  Lib. de Excid. II. cap. 12.
• z 1.215

  Avodah Za∣rah. ••ol. 5. 1.
• a 1.216

  Fol. 13. 2.
• b 1.217

  Fol. 62. 1.
• c 1.218

  Fol. 184▪ 3.
• b 1.219

  Bemidbar rabb. fol. 230. 2.
• c 1.220

  Sanhedr. fol. 91. 2. & Beresh. rabb. fol. 38. 1.
• d 1.221

  Hieros. Sotah, fol. 16. 4. & Vajicra rabb. fol. 175. 2.
• e 1.222

  Maim. Schab. cap. 21.
• f 1.223

  Schab. fol. 108. 2.
• g 1.224

  Vajicra rabb. fol. 204. 3.
• h 1.225

  Joseph. Antiq. lib. 13. cap. 18.
• i 1.226

  Sanhedr. fol. 52. 1.
• k 1.227

  Piske haresh in Moed-Katon, cap. 3. art. 23.
• l 1.228

  Joma, fol. 4. 1.
• m 1.229

  Vajicra rab. fol. 179. 1.
• n 1.230

  Joma, fol. 39. 2.
• o 1.231

  Yaa••ith, fol. 9. 1.
• p 1.232

  Sanhedr. fol. 110. 2.
• * 1.233

  •• Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.234

  Becoroth, fol. 38. 2.
• s 1.235

  Maimon. Gi∣nebah, cap. 1.
• t 1.236

  Beracoth, fol. 55. 2.
• u 1.237

  Bava Mezia, fol. 93. 2.
• x 1.238

  Bemidb. rabb. fol. 260. 1.
• y 1.239

  Vajicra rab∣ba, fol. 162. 1.
• z 1.240

  Joseph. Antiq. lib. 12. cap. 11.
• * 1.241

  a Schabb. fol. 21. 2.
• b 1.242

  In Chanuc••••••, cap. 3.
• c 1.243

  Cap. 4.
• d 1.244

  Echah rabba∣bat••••, fol. 80 1.
• e 1.245

  Bemidb. rab∣ba. fol. 149. 1.
• f 1.246

  Rosh hasha∣nah, fol. 18. 2.
• g 1.247

  Ma••mont in the place a∣bove.
• h 1.248

  Hierosol. Me∣gillah, fol. 70. 4.
• i 1.249

  Sanhedr. fol. 107. 2.
• k 1.250

  Bemidb. rab. fol. 151. 2.
• l 1.251

  Sanhedr. cap. 7. hal. 1.
• m 1.252

  Avodah Za∣rah, fol. 5. 1.
• a 1.253

  Taanith, fol. 68. 2.
• b 1.254

  Chagigah, fol. 78 4. & 80. 2.
• c 1.255

  Kiddushin, fol. 60. 2.
• d 1.256

  Sotah, f. 23.
• * 1.257

  Ibid. f. 20. 2.
• e 1.258

  Hieros. Schab. fol. 3. 4.
• f 1.259

  Bab. Java∣moth. f. 120. 1.
• g 1.260

  Ibid. cap. 6. hal. 4.
• h 1.261

  Juchas. fol. 57. 2.
• i 1.262

  E••hah rabb••∣bathi, fol. 67. 2.
• k 1.263

  Succah. fol. 52. 2.
• l 1.264

  Sect. 72.
• m 1.265

  Bava Meziah, fol. 33. 1.
• n 1.266

  Bava Kamah. cap. 7. hal. ult.
• * 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Mo••d, Ka∣ton. Art. 133.
• p 1.268

  Chetub, fol. 8. 2.
• q 1.269

  Beracoth, fol. 17. 2.
• r 1.270

  Bava bathra, fol. 100. 2.
• s 1.271

  Hieros. Bera∣coth, fol. 5. col. 4.
• t 1.272

  Ibid. fol. 6. 1.
• u 1.273

  In Moed Ka∣ton, cap. 4.
• x 1.274

  Moed Katon, fol. 28. 2,
• y 1.275

  Rambam in Moed Katon. cap. ult.
• z 1.276

  Midr. Cohe∣leth, fol. 114. 3
• a 1.277

  Erubhin, fol 18. 2.
• b 1.278

  Massecheth Se∣macoth, cap. 8.
• c 1.279

  Beresh. rabba, fol. 114. 3.
• * 1.280

  c Jevamoth, fol. 120. 1. & Mai∣mo••. in Geru∣shin, cap. 13.
• * 1.281

  Act. II.
• e 1.282

  Hieros. Bera∣coth, fol. 5. 1.
• f 1.283

  Rosh hashanah fol. 16. 2.
• g 1.284

  Moed-katon, fol. 13. 1.
• k 1.285

  See Maimon. Schabb. cap. 29.
• i 1.286

  Pesachin. cap. 1.
• k 1.287

  Echah rab∣bathi, fol. 75. 2.
• l 1.288

  Echah rabba∣thi, fol. 71. 4. & Taanith Hieros. fol. 69. 1.
• * 1.289

  n Midr. Cohe∣leth, fol. 84. 2.
• n 1.290

  Schabb. fol. 62. 2.
• o 1.291

  Sotah, fol. 5. 1.
• p 1.292

  Vajicra rab∣ba, fol. 188. 2.
• q 1.293

  Menacoth, fol. 85. 2.
• r 1.294

  Schabb. fol. 128. 2.
• s 1.295

  Midr. Cohe∣leth, fol. 99. 4.
• t 1.296

  Moed-katon, fol. 24. 1. & Massecheth Simacoth, cap. 3, &c.
• * 1.297

  H••sych.
• u 1.298

  Echah rabba∣thi, fol. 59. 1, 2.
• x 1.299

  Erub••in. fol. 26. 2.
• a 1.300

  Menacoth, fol. 51. & 73. 2.
• b 1.301

  Fal. 166. 2. Vajicra Rab∣ba, fol. 166. 2.
• d 1.302

  See also Me∣nacoth, fol. 72. 2. & Temura••, fol. 103. 1, &c.
• e 1.303

  De Bell. lib. 2. cap. 30.
• f 1.304

  Ibid. cap. 31.
• g 1.305

  Remid••. rab. fol. 224.
• h 1.306

  Hieros. Avo∣dah Zarah, fol. 40. 1.
• i 1.307

  Ioseph. ubi sup••.
• k 1.308

  Pesachin, fol. 3. 2.
• l 1.309

  Sanbedr. fol. 94. 1.
• m 1.310

  Bemidb. rab••. fol. 277. 4.
• l 1.311

  Beresh. rabb. fol. 86. 4.
• m 1.312

  Targ. Jonath. in Gen. III. 6.
• n 1.313

  Ell••h hadd••b∣harin rabba, fol. 302. 2.
• o 1.314

  Cap. 13.
• p 1.315

  Gloss in Mac∣coth, fol. 12. 1.
• q 1.316

  Sanbedr. fol. 99. 1.
• r 1.317

  Rosh. hasha∣nah, fol. 17. 2.
• s 1.318

  Jevamoth▪ fol. 49. ••.
• a 1.319

  Fol. 243. 3▪
• b 1.320

  Jadaim, cap. 4. hal. 1.
• c 1.321

  Maimon in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 21:
• d 1.322

  Josaphta in Kiddushin, c. 1.
• e 1.323

  Gloss in Bera∣coth, fol. 46. 2.
• f 1.324

  Gemara.
• g 1.325

  Fol. 57. 2.
• h 1.326

  Vajicra rabb▪ fol. 177. 3.
• i 1.327

  Joma, fol. 21. 1.
• a 1.328

  Sanhedr. cap. Helek. hal. 1.
• * 1.329

  b Bava bathra, fol. 74. 1. & Bemidb. rabb. fol: 271. 1.
• c 1.330

  Bab. Sanhedr. fol. 98. 2.
• d 1.331

  Fol. 5. 1.
• a 1.332

  Fol. 207. 2, 3.
• b 1.333

  Hieros. Bera∣coth, fol. 3. 3.
• c 1.334

  Fol. 8. 2.
• d 1.335

  Avoth, cap. 1. hal. 6.
• e 1.336

  Moed-katon▪ fol. 81. 2.
• f 1.337

  Fol. 7. 1.
• g 1.338

  Fol. 81. 2.
• h 1.339

  De Bell. Sacr. lib. 10. cap. 31.
• i 1.340

  Sanhedr. cap. 11. hal. 2.
• * 1.341

  Iewish and Talmudical Ex∣ercitations.
• a 1.342

  Schabb. fol. 33. 1.
• b 1.343

  Bava kamah▪ cap. 7. ad fin.
• c 1.344

  Joma, fol. 58. 2.
• d 1.345

  Fol. 51. 2.
• e 1.346

  Joseph. Antiq. llb. 13. 9.
• f 1.347

  Joma, cap. 3. hal. 1.
• g 1.348

  Sanhedr. fol. 19. 1.
• h 1.349

  Joma, fol. 8. 1.
• i 1.350

  Shekalim, cap. 6. hal. 1, &c.
• * 1.351

  i Tsemach Da∣vid, & Jucha∣sin, fol. 57.
• k 1.352

  Cap. 1. hal. 6.
• l 1.353

  Joma, fol. 9. 1.
• m 1.354

  Fol. 189. 1.
• n 1.355

  In Sanhedr▪ cap. 3.
• o 1.356

  Sanhedr. fol. 32. 1.
• p 1.357

  Ibid. fol. 40. 1.
• q 1.358

  Maimon. Kid∣dush hodesh c. 4.
• r 1.359

  Sanhedr. c. 4.
• * 1.360

  Fol. ••0. 2.
• s 1.361

  Pesachin, fol. 89. 2.
• t 1.362

  Pesachin ubi supr.
• u 1.363

  Zevachin, fol. 7 2.
• x 1.364

  Menacoth, fol. 3. 1.
• y 1.365

  Pesachin ubi supr.
• z 1.366

  Avodah Za∣rah, fol. 8. 2.
• a 1.367

  ••ava Meziah, sol. 83. 2.
• b 1.368

  Ibid. fol. 64. 1.
• c 1.369

  Maccoth, fol. 7. 1.
• d 1.370

  Sotah, fol. 47. 1.
• e 1.371

  Fol. 8. 2.
• f 1.372

  Maimon. in Sotah, cap. 3.
• * 1.373

  Fol. 31. 1.
• g 1.374

  Fol. 8. 2.
• h 1.375

  Chetubb. fol. 30. 1.
• i 1.376

  Hieros. San. hedr. fol. 25. 4.
• k 1.377

  Bab. Sa••hedr. fol. 52. ••. & Juchasin, fol. 51. 1.
• l 1.378

  De Excid. lib. 6. cap. 6.
• m 1.379

  Bava Meziah fol. 117. 2. & Bathra, fol. 2. 1.
• n 1.380

  Middoth, cap. 2. hal. 3.
• o 1.381

  Fol. 18. 3.
• p 1.382

  chetubb, fol. 96. 1.
• q 1.383

  Menacoth, fol. 3. 1.
• r 1.384

  Jevamoth, fol. 106. 2.
• * 1.385

  Bava Mezi∣ah, fol. 83. 2.
• s 1.386

  Echah rabba∣thi, fol. 79. 4.
• t 1.387

  Mid••as Cohe∣leth, fol. 82. 4.
• u 1.388

  Hieros. Nazir. sol. 53. 3.
• x 1.389

  Beresh. rabb. fol. 14. 4.
• y 1.390

  Maimon. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 18.
• z 1.391

  Sanhedr. fol. 43. 1.
• a 1.392

  Kelim. cap. 9. hal. 4.
• b 1.393

  Parah, cap. 11. hal. 7.
• c 1.394

  Fol. 13. 1.
• d 1.395

  Joma, fol. 20.
• e 1.396

  Ibid. fol. 28. 1.
• f 1.397

  Menacoth, fol. 65. 1.
• g 1.398

  Ibid. fol. 63. 2.
• h 1.399

  Fol. 122. 1▪
• i 1.400

  Pesachin, fol. 84. 1.
• k 1.401

  Ibid. fol. 83. 1.
• l 1.402

  Succah, fol. 52. 1.
• a 1.403

  Vajiera rab. fol. 188. 3.
• b 1.404

  Cap. 6. hal. ult.
• c 1.405

  Fol. 99. 1.
• d 1.406

  Succah, fol. 53. 1.
• e 1.407

  Antiq. lib. 8. cap. 2.
• f 1.408

  Shemoth rab∣ba, fol. 160. 1.
• g 1.409

  Midr. Tillin. fol. 38. 4.
• h 1.410

  Tanchum, fol. 8. 1.
• * 1.411

  Beracoth, fol. 56. 1.