Works

SECT. I. Some obscure hints of Huldah's, and the Priest's Gate.

FROM Solomon 's Pool, proceed we to Solomon's Porch; which we have also recorded Acts V. 12. possibly it is the 〈 in non-Latin alphabet 〉 , the King's Gate; both the title, and the magnificence of it make it probable. For, as Josephus tells us, it was 〈 in non-Latin alphabet 〉 ▪ One of the most memorable works under the sun.

That King's Porch was situated on the South side of the Temple, having under it on the wall 〈 in non-Latin alphabet 〉 the two Gates of Huldah . At which Gates I rather admire, than believe or understand what I meet with concerning them, Behold it stands behind our wall, that is behind the West wall of the Temple; because the Holy Blessed one hath sworn that it shall never be destroyed. 〈 in non-Latin alphabet 〉 The Priests Gate also, and Huldah's Gate were never to be destroyed till God shall renew them.

What Gate that of the Priest 's should be, I am absolutely ignorant, unless it should be that over which was 〈 in non-Latin alphabet 〉 the Conclave of the 〈 in non-Latin alphabet 〉 , the Counselors, where was the Bench, and the Consistory of the Priests.

But be it this or be it that, how do these and the rest agree with what Josephus relateth?

Caesar commanded that the whole City and Temple should be destroyed, saving only those Towers which were above the rest, viz. Phasaelus the Hippic, and Mariamne, and the West wall. The wall, that it might be for the Garrison Soldiers, the Towers, as a testimony how large and how fortified a City the Roman valor had subdued. 〈 in non-Latin alphabet 〉 ▪ But as to all the rest of the City and its whole compass, they so defaced and demolished it, that posterity, or strangers will hardly believe there was ever any inhabited City there. Which all agrees well enough with what we frequently meet with in the Jewish Writers, that Turnus Rufus drew a Plough over the the City and Temple. He is called in Josephus, Tereuvius Rufus, 〈 in non-Latin alphabet 〉 .

SECT. II. Solomon's Porch. Which it was, and where.

THrough the Gate of Huldah you enter into the Court of the Gentiles, and that under the 〈 in non-Latin alphabet 〉 , the King's Gallery, which from the name its self, and gallantness of the structure might seem worthy of such a founder as Solomon. But this is not the Porch, or Gallery which we seek for; nor had it the name of Royal from King Solomon, but from King Herod.

Josephus, in this enquiry of ours, will lead us elsewhere; who thus tells us , 〈 in non-Latin alphabet 〉 , At this time was the Temple finished; [i. e. under Gessius Florus the Procurator of Judea about the eleventh or twelvth year of Nero] the people therefore seeing the workmen were at a leisure [the work of the Temple being now wholly finished] being in number more than eighteen thousand, importune the King [Agrippa] 〈 in non-Latin alphabet 〉 , that he would repair the Eastern Porch. Here are some things not unworthy our observation; partly that the Temple its self was not finished till this time; and then that the Eastern Porch was neither then finished, nor indeed was there any at all; for Agrippa considering both how great a sum of money, and how long a space of time would be requisite for so great a work, rejected their suit. Herod, as it should seem from Josephus, finished the Temple, and the Pronaon, the Porch before it, and the 〈 in non-Latin alphabet 〉 , the Royal Gallery. But what he finished further, about the Courts, and Cloister Walks, it does not appear. It is manifest indeed, that there was a great deal left unperfected by him, when the whole was not finished, till the very latter end of Nero's Reign, and scarcely before that fatal War in which the Temple was burnt and buried in its own ruins; which observation will be of use, when we come to Joh. II. 20. Forty and six years was this Temple a building.

Josephus proceeds, as to the Eastern Gallery: 〈 in non-Latin alphabet 〉 ▪ Now that was a Gallery of the outward Temple, overlooking a deep Valley, supported by walls of four hundred Cubits, made of great square stone very white: The length of each stone was twenty Cubits, and the breadth six. 〈 in non-Latin alphabet 〉 ▪ The work of King Solomon who first founded the whole Temple. There needs no Commentary upon these words; the 〈 in non-Latin alphabet 〉 , the East Gallery was first 〈 in non-Latin alphabet 〉 , Solomon's Work: Which plainly points which and where was Solomon's Porch; namely, upon the outward wall of the Temple toward the East, as the Royal Gallery was upon the South wall.

SECT. III. The Gate of Susan. The Assembly of the twenty three there. The Tabernae, or shops where things were sold for the Temple.

THere was but one Gate to this East Wall, and that was called 〈 in non-Latin alphabet 〉 the Gate of Susan. 〈 in non-Latin alphabet 〉 Because upon that gate was engraven the figure of Susan the Metropolis of Persia.

It is no wonder if they cherished the memory of Susan and the Persian Empire; because it was under that Empire that the Temple was built, nor had they indeed ever received much damage thence: but it is something strange that that Sculpture should remain after so long a time that that Kingdom had been abolished, and after them first the Greeks, then the Romans had obtained the Universal Monarchy.

Upon this Gate the Priest looked, when he burnt the red Heifer. For, for slaying the Heifer upon the Mount of Olives directly before the Temple, when he sprinkled the blood, he looked toward the Holy of Holies. The Gate of Susan therefore was not of height equal with the others, but built something lower, that it might not hinder his prospect.

Upon this Gate was the Assembly of the twenty three held. There were three Assemblies, one upon the Gate of the Mountain of the Temple. [That is upon the Gate Susan.] Another, upon the Gate of the Court: [That is upon the Gate of Nicanor.] A third, in the Room Gazith.

Going into the Court by the Gate Susan, both on the right hand and on the left, there was a Portico, upheld by a double row of Pillars, that made a double Piazza? And either within or about that Portico were the 〈 in non-Latin alphabet 〉 Tabernae, or Shops, where Salt, and Oil, and Frankincense, with other necessary materials for the Altar were sold; but by what right, upon such sacred ground, let the buyer, or the seller, or both look to that.

The great Sanhedrim removed from the Room Gazith, 〈 in non-Latin alphabet 〉 to the Shops, and from the Shops into Jerusalem. Not that the Sanhedrim could sit in the Shops where such things were sold, but the lower part of that Court was all called by the common name of the Tabernae, or Shops.

SECT. IV. Short hints of the condition of the second Temple.

THE Jews upon their return from Babylon, at first made use of an Altar, without a Temple, till the Temple was finished under Darius the second. And then they made use of the Temple without the Ark, a Priesthood without the Urim and Thummim, and Sacrifices without fire from Heaven. In some of these things they were necessitated by present circumstances, in other things they were directed by the Prophets that flourished at that time.

Under the Persian Empire they went on quietly with the Temple, little or nothing molested or incommoded by them, unless in that affair under Bagos mentioned by Josephus .

But under the Greeks happened the calamity of the Temple and Nation; and all those dreadful things which are spoken concerning Gog, by Ezekiel the Prophet, were fulfilled in the Tyranny of this Empire. For Gog in that Prophet, was no other than the Grecian Empire, warring against the People, and Sanctuary, and true worship of God. It was a long time that the Jewish Nation suffered very hard things from that Kingdom; the relation of which we have, both in Josephus and the Books of the Maccabees. The chief Actor in those Tragedies was Antiochus Epiphanes, the bloodiest enemy that the People and Religion of the Jews ever had. Who, besides other horrid things he acted against their Law and Religion, he prophained the Temple and the Altar, and made the daily Sacrifice to cease for a thousand and three hundred days, Dan. VIII. 14. or one thousand two hundred and ninety days, Chap. XII. 11. a round number for a time, and times, and half a time, Chap. VII. 25. & XII. 7. that is, three years and a half.

Of the insolencies of the Greeks against the the Temple, we read in Middoth. In the railed place [that divided the Chel from the Court of the Gentiles] 〈 in non-Latin alphabet 〉 there were thirteen breaches, which the Kings of Greece made upon it, &c. And that of the impudent Woman, Mary the Daughter of Bilgah apostatized, and married a certain Greek Soldier. She came, and struck upon the top of the Altar, crying out 〈 in non-Latin alphabet 〉 O Wolf, Wolf! thou that devourest the wealth of Israel, and yet in the time of her extremity canst not help her. The same things are told of Titus.

But the heaviest thing of all was, when Antiochus profaned the Temple and the Altar, nor would allow any Sacrifices to be offered there but Heathenish and Idolatrous. Of which Persecution consult the 1 Mac. I. and Joseph. Indeed, this waste and profanation of Sacred things lasting for three years and an half, so stuck in the stomachs of the Jews, that they retained that very number as famous and remarkable, insomuch that they often make use of it, when they would express anything very sad and afflictive.

There came one from Athens to Jerusalem and stayed there three years and an half, to have learnt the language of wisdom but could not learn it. Vespasian besieged Jerusalem for three years and an half; and with him were the Princes of Arabia, Africa, Alexandria, and Palestine, &c. Three years and an half did Hadrian Beseige Bittar, The judgment of the Generation of the Deluge was twelve months: The judgment of the Egyptians twelve months: The judgment of Job, was twelve months: The judgment of Gog and Magog was twelve months: The judgment of the wicked in Hell, twelve months. But the judgment of Nebuchadnezzar was three years and an half: and the judgment of Vespasian three years and an half. Nebuchadnezzar stayed in Daphne of Antioch, and sent Nebuzaradan to destroy Jerusalem. He continued there, for three years and an half.

There are many other passages of that kind, wherein they do not so much design to point out a determinate space of time, as to allude to that miserable state of affairs they were in, under Antiochus. And perhaps it had been much more for the reputation of the Christian Commentators upon the Book of the Revelations, if they had looked upon that number, and the forty and two months, and the thousand two hundred and sixty days as spoken allusively, and not applied it to any precise or determinate time.

But the way, whiles we are speaking of the Persecution under the Greeks, we cannot but call to mind the story in the second Book of Maccab. VII. of the Mother and her seven Sons that underwent so cruel a Martyrdom: because we meet with one very like it, if not the same, only the name changed.

We are killed all the day long, we are accounted as sheep for the slaughter, Psal. XLIV. Rab. Judah saith, this may be understood of the Woman and her seven Sons. 〈 in non-Latin alphabet 〉 They brought forth the first before Caesar, and they said unto him, worship Idols. He answered and said to them, it is written in our Law, I am the Lord thy God. Then they carried him out and slew him. They brought the second before Caesar, &c. Which things are more largely related in Echah Rabbathi , where the very name of the Woman is expressed. 〈 in non-Latin alphabet 〉 Mary the Daughter of Nachton, who was taken Captive with her seven Sons. Caesar took them and shut them up within seven grates. He brought forth the first and commanded, saying, worship Idols, &c.

The Story seems wholly the same, only the names of Antiochus and Caesar changed, of which the Reader having consulted both, may give his own judgment. And because we are now fallen into a comparing of the story in the Maccabees, with the Talmudists, let us compare one more in Josephus with one in the same Authors.

Josephus tells us that he foretold it to Vespasian, that he should be Emperor . Vespasian commanded that Josephus should be kept with all the diligence imaginable, that he might be conveyed safely to Nero; which when Josephus understood, he requested that he might be permited to impart something of moment to Vespasian himself alone. Vespasian having commanded all out of the Room, except Titus and two other of his friends, Josephus accosts him thus, 〈 in non-Latin alphabet 〉 ; Are you sending me to Nero?—Thou thyself, O Vespasian, shalt be Caesar and Emperor, thou and this thy Son, &c.

The Talmudists attribute such a Prediction to Rabban Jochanan ben Zaccai, in the Tracts before quoted, viz. Rabban Johanan ben Zaccai was carried out in a Coffin, as one that is dead, out of Jerusalem. He went to Vespasian's Army, and said, where is your King? They went and told Vespasian, there is a certain Jew desireth admission to you. Let him come in, saith he. When he came in, he said, 〈 in non-Latin alphabet 〉 Live O King, Live O King. [So in Gittin, but in Midras 〈 in non-Latin alphabet 〉 Live my Lord the Emperor.] Saith Vespasian, you salute me as if I were King, but I am not so; and the King will hear this, and judge such an one to death. To whom he, although you are not King yet, you shall be so, 〈 in non-Latin alphabet 〉 for this Temple must not be destroyed but by a King's hand, as it is written, Lebanon shall fall by a mighty one, Isai. X. 34.

To which of these two, or whether indeed to both, the glory of this Prediction ought to be attributed, I leave it to the Reader to judge; returning to the times of the Greeks.

The Army and Forces of the Enemy, being defeated under the conduct of Judah the Maccabite, the people begin to apply themselves to the care, and the restauration of the Temple, and the Holy things. The Story of which we meet with 1 Maccab. IV. 43, &c. and in Josephus , whose words are worth our transcribing, 〈 in non-Latin alphabet 〉 He found the Temple desolated, the Gates burnt; and the grass through the mere solitude of the place springing up there of its own accord: Therefore he and his followers wept, being astonished at the sight.

They therefore apply themselves to the purging of the Temple, making up the breaches, and as Middoth in the place above speaks, Those thirteen breaches which the Grecians had made 〈 in non-Latin alphabet 〉 they repaired them; and, according to the number of those breaches, they instituted thirteen adorations.

The Altar, because it had been profaned by Gentile Sacrifices they pull it wholly down, and lay up the Stones in a certain Chamber near the Court.

Toward the North-East, there was a certain Chamber where the Sons of the Asmoneans laid up the Stones of that Altar which the Grecian Kings had profaned; and that (as the Book of the Maccabees hath it) 〈 in non-Latin alphabet 〉 . Till there might come a Prophet that should direct them what to do with them.

Nor did it seem without reason; for, whereas those Stones had once been consecrated, they would by no means put them to any common use; and since they had been profaned, they durst not put them to any holy use.

The rest of the Temple, they restored, purged, repaired, as may be seen in the places above quoted, and on the five and twentieth of the month Cisleu they celebrated the Feast of the Dedication, and established it for an Anniversary Solemnity to be kept eight days together. Of the Rites of that Feast, I shall say more in its proper place: and for the sake of it I have been the larger in these things.

BETHEL and Jeshanah, and 〈 in non-Latin alphabet 〉 Ephraim, are mentioned together, 2 Chron. XIII. 19. and Bethel and Ephraim in Josephus: Vespasian subdued two Toparchies or Lordships, the Gophnitick and Acrabatene, 〈 in non-Latin alphabet 〉 . After which he took Bethel and Ephraim, two little Cities.

In the Targumist it is written 〈 in non-Latin alphabet 〉 with a Va • , and is thus pointed 〈 in non-Latin alphabet 〉 and rendered by the Greek Interpretes, 〈 in non-Latin alphabet 〉 , Ephron. But the Masoreth tells us it must be read by Jod, 〈 in non-Latin alphabet 〉 Ephrain. Nor do I question but that it is the same with Josephus his Ephraim, and the 〈 in non-Latin alphabet 〉 Ephraim of the Talmudists , of which we have discoursed in our Chorographical Century, Chap. 53.

It is probable, it was a City in the Land of Benjamin, as also was Bethel, which is mentioned at the same time with it. Now Bethel was the utmost border of the Tribe of Benjamin, as it lay toward the Tribe of Ephraim. But where this Ephraim should lie, it is not so plain. Only this our Evangelist speaks of it, that it was near the Wilderness, that is (as it should seem) near the Wilderness of Judea, in the way from Jerusalem to Jericho.

SECT. II. 〈 in non-Latin alphabet 〉 Beth Maron, and 〈 in non-Latin alphabet 〉 A Maronite.

THere goes a story of a Brother and a Sister; he was in Gush Halab 〈 in non-Latin alphabet 〉 , she, in 〈 in non-Latin alphabet 〉 Beth Maron. There happened a fire in his House that was in Gush Halab; his Sister comes from Beth Maron, and embraced and kissed him.

Now 〈 in non-Latin alphabet 〉 Gush Halab was in the Tribe of Aser, as appears in Menacoth : where there is a story of a most precious Oil bought in Gush Halab in the Tribe of Aser, such as could not be bought in any other place.

And so perhaps that may be understood of 〈 in non-Latin alphabet 〉 Beth Maron, being so near to Gush Halab, which we meet with in Jerusalem Kiddushin, 〈 in non-Latin alphabet 〉 There goes a Story of a certain Maronite [for so let us render it] who lodged in Jerusalem. He was a very wealthy man, and when he would have parted his riches amongst his kindred; they told him, it was not lawful for him to do it, unless he would buy some Land, &c.

〈 in non-Latin alphabet 〉 may not unfitly be rendered a Maronite, though not in the same sense, wherein it is now commonly understood; but as signifying one coming from the Town Maron, or Beth Maron. Render it Maronensian, and then there is no difficulty.

And to this perhaps may refer that passage in Rosh hashanah . In the beginning of the year 〈 in non-Latin alphabet 〉 All that come into the world pass before God, as the Sons of Maron. Gemara Resh Lachish saith 〈 in non-Latin alphabet 〉 as the ascents of Beth Maron. Gloss: Where the way was so narrow, that two could not walk abrest together, for there was a deep vale on each side of the way. There are the same things almost in Erubbin .

SECT. III. Chalamish, Naveh, and other obscure places.

LET us take in these also, for novelties sake.

God commanded concerning Jacob, that his enemies should be about him.

Gloss. In Chalamish dwelt the Enemies of Israel, and in Naveh, a Town near it, dwelt Jews and these were afflicted by them. And elsewhere; These are the names of places where the sinners of the Gentiles, of Moab and Ammon, &c. did dwell.

By the way it is to be observed, that the word which in other places is writ 〈 in non-Latin alphabet 〉 Chephar, or Cippar, in Schir Rabbathi is writ 〈 in non-Latin alphabet 〉 Chephah. Whence in Chemoth Rabba 〈 in non-Latin alphabet 〉 R. Abdimi de Chephah, or Chippah; the same in Echah Rabbathi .

If the distance of the other places might be determined by the distance of Susitha from Tiberias and Lydda from Ono; it will be the space of three miles or there abouts; for so far were they from one another, as I have shewn in another place. But as to the places themselves, where shall we find them? Where are Chalamish and Naveh? Where are Castara and Chippar? &c. Let us not therefore give ourselves a needless trouble of searching what there is no hope of finding out, taking notice only thus far, how miserably the face of things was changed when there was cause for this complaint! For before, Jericho had flourished with great numbers of Jews, there being twelve thousand of the Courses of the Priests that stood in continual readiness every day: but now it was inhabited wholly by its Enemies: So was it with Lydda once, when it was the most famed School of the Rabbins, but now, an Enemy City. These thing are worthy of a Chronological enquiry.

We find only this of 〈 in non-Latin alphabet 〉 Chippar, that it was within twelve miles from Zippor. B. Tanchum bar R. Jeremiah was 〈 in non-Latin alphabet 〉 in Chippar. They asked him something about the Law: and he taught them. They say, to him, have not the Masters said, that it is forbidden to the School to teach within twelve miles distance from his Master, and hehold R. Minni thy Master is in Zippor. He answered, 〈 in non-Latin alphabet 〉 Let a curse light upon me, If I knew he was in Zippor.

SECT. IV. 〈 in non-Latin alphabet 〉 , Chaphenatha, 1 Maccab. XII. 37.

IN the days of Jonathan the Asmonean, 〈 in non-Latin alphabet 〉 . They came together to build the City, and he approached to the wall of the Brook, which is on the East, and they repaired that which was called Chaphenatha.

Where and what is this 〈 in non-Latin alphabet 〉 , Chaphenatha? I am apt to think, it might be some part of the out skirts of the City toward the East; called so, much upon the same reason, that Bethphage was, which was the outmost part of the City toward the East. For that was so called, viz. a place of green Figs, from the Fig-trees that grew near it, in the Mount of Olives: So here 〈 in non-Latin alphabet 〉 , Chaphenatha, some part of that out-most Coast toward the East and Mount of Olives, so called from the Dates growing there.

For 〈 in non-Latin alphabet 〉 Chephanioth is frequently used amongst the Talmudists for the Dates of Palm-trees that never come to their full maturity. 〈 in non-Latin alphabet 〉 A sort of ill Palmtrees, as the Gloss in Beracoth , the fruit of the Palm that never ripens. So Aruch in 〈 in non-Latin alphabet 〉 Caphnith. By a signification near akin to 〈 in non-Latin alphabet 〉 Hene and 〈 in non-Latin alphabet 〉 Ahene, which denotes the unripe Dates of Palms; from whence, I suppose, Bethany in the Mount of Olives is derived. So that some out-most part of the City and Wall toward Mount Olivet, was called Bethphage from the Figs that grew there, and another part of it Chaphenatha, from the Dates.

SECT. V. The Targumist Jonathan upon Numb. XXXIV. 8. noted.

MOSES hath it thus, 〈 in non-Latin alphabet 〉 From Mount Hor, Ye shall point out the border, unto the entrance of Hamath, and the goings forth of the border shall be to Zedad.

But the Targumist thus, 〈 in non-Latin alphabet 〉 From the Mount Umanus you shall point out your border to the entrance 〈 in non-Latin alphabet 〉 of Tiberias, and the goings out of that border 〈 in non-Latin alphabet 〉 tending from the two sides 〈 in non-Latin alphabet 〉 to Codcor bar Zaamah 〈 in non-Latin alphabet 〉 and to Codcor bar Sinegoyra, 〈 in non-Latin alphabet 〉 and Divachenus and Tarnegola, unto Cesarea, by which thou enterest into Abela of the Cilicians.

Every word almost in this place must be considered, as indeed almost every word of it is obscure.

• I. 〈 in non-Latin alphabet 〉 Tauros, This indeed is not so obscure, but that everyone knows Mount Taurus, so noted by Geographers and Historians derived its name 〈 in non-Latin alphabet 〉 , more emphatically thence, since 〈 in non-Latin alphabet 〉 Taur, both in the Chaldee and Syriac signifies a Mountain.
• II. 〈 in non-Latin alphabet 〉 Umanus, Neither is this so very obscure, but that all, who have turned over the Jewish Writings, do acknowledge it to be the Mountain 〈 in non-Latin alphabet 〉 Amana, and who have turned over other Books Amanus. But in the mean time, I doubt they as well as myself cannot tell why the same Targumist should call Mount Hor, where Aaron died, by the same name of 〈 in non-Latin alphabet 〉 Taurus Umanus, Numb. XX.
• III. 〈 in non-Latin alphabet 〉 To the entrance of Tiberias. ] It is a strange thing the Targumist should be no better read in Chorography, than to mistake the reading of this word 〈 in non-Latin alphabet 〉 in this place. For it is plain he read 〈 in non-Latin alphabet 〉 Chammoth, or the warm Baths of Tiberias, when it is really Hamath, or Antioch. He is a blind Geographer that brings down the borders of the Land of Israel to Tiberias, unless he mean something beyond our capacity to apprehend.
• IV. 〈 in non-Latin alphabet 〉 from the two sides. ] It is plain here also that he took 〈 in non-Latin alphabet 〉 Zedad appellatively for 〈 in non-Latin alphabet 〉 a side.
• V. 〈 in non-Latin alphabet 〉 To Codcor bar Zaamah. ] If he doth not blunder, we do. We only take notice that 〈 in non-Latin alphabet 〉 Zaamah, and 〈 in non-Latin alphabet 〉 Sinegora, do signify indignation, and advocate, perhaps in the same sense that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are often used in the Rabbinical Writers, for accuser and advocate. But what it should signify in him, he must show him▪ an Oedipus, or somebody else.
• VI. 〈 in non-Latin alphabet 〉 Divachenus. ] I suspect this to be Greek, viz. 〈 in non-Latin alphabet 〉 . By which is intimated some back of a Mountain either lifting itself up, or stretching itself out. And this I suspect the more by the Jerusalem Version upon verse. 15.

〈 in non-Latin alphabet 〉 which I would thus render, The border shall be to the 〈 in non-Latin alphabet 〉 of the snowy Mountain of Cesarea. Where, by Cesarea is to be understood Cesarea Philippi, where indeed the border of the North part of the Land did not end, but extended higher and beyond, 〈 in non-Latin alphabet 〉 even to upper Tarnegola, which is above Cesarea: i. e. 〈 in non-Latin alphabet 〉 To the neck of the Mount Antilibanus.

The whiteness of Libanus gave it its name, both of Libanus and the Mountain of Snow, because its whiteness was occasioned by the Snows upon it. [But by what derivation Cydnus should in the Syrian Language denote whiteness, I confess it is beyond my skill in that Tongue to know; which yet Solinus affirms it doth. Whatever is white, saith he, the Syrians in their language call Cydnus, whence the name given to the River Cydnus. And it is worthy noting that Lebanon in the Hebrew Text is often by the Greek Interpreters rendered 〈 in non-Latin alphabet 〉 , Antilibanus. So Deut. XI. 24. Jos. I. 4, &c. and sometimes by the Talmudists, 〈 in non-Latin alphabet 〉 Bala.

〈 in non-Latin alphabet 〉 The She-Goats of Bala: are in the Gloss, 〈 in non-Latin alphabet 〉 The She-Goats of Lebanon. And 〈 in non-Latin alphabet 〉 in the Glosser is, 〈 in non-Latin alphabet 〉 A Bull of Lebanon. For 〈 in non-Latin alphabet 〉 (saith he) signifies a Grove.

Let me conclude the whole with a conjecture something extravagant, which the mention of Lebanon gives rise to. I suspect our Europe did first derive its name from cold; as that Mountain did, from the Snows. The Phoenicians sailing to Hercules his Pillars (of which see the Learned Bochart ) had on their left hand the Land of 〈 in non-Latin alphabet 〉 Cham, heat or burning, i. e. Africa. On the right hand the Land of 〈 in non-Latin alphabet 〉 Choreph, winter or cold [especially compared with the other's heat] from which word Choreph probably our word Europe takes its original. That very Learned Man derives it otherwhere; and let him enjoy his sense, whiles I beg leave to enjoy my conjecture.

VERS. I.

〈 in non-Latin alphabet 〉 , In the beginning, in the same sense with 〈 in non-Latin alphabet 〉 Bereshith, In the beginning, in the History of the Creation, Gen. I. 1. For the Evangelist proposeth this to himself, viz. to show 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 fullness of time became our Redeemer, as in the beginning of time he had been our Maker. Compare this with ver. 14.

〈 in non-Latin alphabet 〉 , was the word ] There is no great necessity for us to make any very curious 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 〉 And God said. It is observed almost by all that have of late undertaken a Commentary upon this Evangelist, that 〈 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: And Moses brought the people out of the Camp 〈 in non-Latin alphabet 〉 to meet the word of the Lord. 〈 in non-Latin alphabet 〉 And the word of the Lord accepted the face of Job 〈 in non-Latin alphabet 〉 And the word of the Lord shall laugh them to scorn . They believed 〈 in non-Latin alphabet 〉 in the name of his word . 〈 in non-Latin alphabet 〉 And my word spared them . To add no more, Gen. XXVI. 3. Instead of, I will be with thee, the Targum hath it 〈 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 〉 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 confessed that the word 〈 in non-Latin alphabet 〉 doth sometimes signify nothing else but I, Thou, He, and is frequently applied to men too. So Job VII. 8. Thine eyes are upon me. Targ. 〈 in non-Latin alphabet 〉 Again, Job XXVII. 3. My breath is in me. 〈 in non-Latin alphabet 〉 Targ. II Chron. XVI. 3. There is a league between me and thee. Targ. 〈 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 〉 I observe that in Zach. VII. 12. the Targumist renders 〈 in non-Latin alphabet 〉 by his spirit, 〈 in non-Latin alphabet 〉 by his word, if at least that may in strictness be so rendered, for by what hath been newly alleged, it seems that 〈 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 Habbak. III. 2. have rendered it 〈 in non-Latin alphabet 〉 before his face shall go a word; when it should have been, 〈 in non-Latin alphabet 〉 , for the meaning of the Prophet there is, before his face went the Pestilence.

VERS. IV.

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

Life through Christ was light arising in the darkness of man's 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 extol with infinite boasts and praises which they give it. Take one instance for all: God said, let there be light. R. Simeon saith, light is written 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 entered 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.

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 greater light appear. I do so much the rather incline to such a Paraphrase upon this place, because 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 promise of life, ver. 4. Next, by Types and Prophecies; and lastly by John the Baptist.

VERS. IX:

〈 in non-Latin alphabet 〉 i. e. All the men that are in the world . Doth not the Sun rise 〈 in non-Latin alphabet 〉 upon all that come into the world. 〈 in non-Latin alphabet 〉 All that come into the world are not able to make one fly . In the beginning of the year 〈 in non-Latin alphabet 〉 All that come into the world present themselves before the Lord . 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 wider, even over the face of the whole earth.

VERS. XII.

〈 in non-Latin alphabet 〉 , He empower'd them. So Eccl. V. 19. & VI. 2. He gave them the privilege, the liberty, the dignity of being called 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.

IT may be a question here, whether the Evangelist in this place opposeth regeneration 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 〉 , not of bloods. Observe the Plural number . Our Rabbins say, that all Israel had thrown off Circumcision in Egypt—but at length they were circumcised, 〈 in non-Latin alphabet 〉 and the blood of the Passover was mingled with the blood of the circumcised, and God accepted everyone of them, and kissed them. I said 〈 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 admitted into Covenant, he must of necessity be circumcised, baptized, and offer sacrifice . We see how 〈 in non-Latin alphabet 〉 , of bloods of the Passover and Circumcision, they say the Israelites were recovered from their degeneracy; and how 〈 in non-Latin alphabet 〉 of the bloods of Circumcision and Sacrifices (with the addition only of washing) they supposed 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 〉 , of the will of the flesh. In the same sense wherein the Patriarchs 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 〉 , 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.

THIS 〈 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 dreamed their Messiah would do; but he was decked with the glory of holiness, grace, truth, and the power of miracles.

VERS. XVI.

HE appeared amongst us, full of grace and truth, and all we who conversed with him, and saw his glory, of his fullness did receive grace and truth: Nay further we received 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 〉 denotes the end or design of a thing very frequently, there are hardly any but must needs know.

VERS. XXI.

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

I. The Masters of Traditions were wont to say, that the spirit of Prophesy departed from Israel after the death of Zacharias and Malachi. 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 believed that at the coming of the Messiah the Prophets were to rise again.

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.

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. We shall raise against him seven shepherds: David in the middle, Adam, Seth, Methuselah, on his right hand: Abraham, Jacob, and Moses on his left. And eight principal men; but who are these? Jess, Saul, Samuel, Amos, Zephaniah, Zedekiah [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 〉 , eight bitings of men, a very foreign sense. They mistook in reading the word 〈 in non-Latin alphabet 〉 for which they read 〈 in non-Latin alphabet 〉 .

Hence by how much nearer still the Kingdom of Heaven, or the expected time of Messiah '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 appeared 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 〉 ; Art thou one of the Prophets raised from the dead?

VERS. XXV.

THE Jews likewise expected that the world should be renewed at the coming of the Messiah. 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 purify the bastards, and restore them to the Congregation. You have the like in Kiddush , 〈 in non-Latin alphabet 〉 Elias comes to distinguish the unclean, and purify them, &c.

When therefore they saw the Baptist bring in such an unusual rite, by which he admitted 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 patronize, 〈 in non-Latin alphabet 〉 , I will send you Elias the Teshbite; which word 〈 in non-Latin alphabet 〉 they add of themselves, in favor 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.

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

I. It was commanded in the Law, that he that offered the Sacrifice should lay his hand upon the head of the Sacrifice, Levite. 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, Levite. 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 〉 a Sacrifice for sin.

III. The same rite was used about the Lamb of the daily Sacrifice that was offered 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.

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.

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 〉 , 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 remained with him the next day; which that it was the Sabbath, I will not so much contend, as (not without some reason) suppose.

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

VERS. XLI.

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

VERS. XLII.

I Do not see any reason why the word 〈 in non-Latin alphabet 〉 , Joannes, or 〈 in non-Latin alphabet 〉 , Joannas, should be here put for 〈 in non-Latin alphabet 〉 , Jonah, or why any should contend (as many do) that it should be the same with 〈 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 〉 , Janna, v. 24. so 〈 in non-Latin alphabet 〉 amongst the Rabbins, 〈 in non-Latin alphabet 〉 , Joanna, v. 27. and 〈 in non-Latin alphabet 〉 , Jonan, v. 30. but never 〈 in non-Latin alphabet 〉 , Jonah.

II. Jonah was a name amongst the Jews very commonly used, and we meet with it frequently in the Talmudic Authors written 〈 in non-Latin alphabet 〉 , Jonah; why therefore should not Peter 's father be allowed 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.

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 Syriac word Cepha, in the Greek language signifies 〈 in non-Latin alphabet 〉 , a stone, and Tabitha, Dorcas, that is, a Goat? No, rather they teach what Greek proper names answer to those Syriac proper names; for the Syriac proper name is here rendered 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 Savior 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 Interpreters instead of 〈 in non-Latin alphabet 〉 a rock, have 〈 in non-Latin alphabet 〉 , the Creator. Which word St. Peter himself makes use of I Pet. IV. 19. showing 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 rendered into English thus, Thou wilt be called 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 anything more sad and destructive.

VERS. XLVI.

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

VERS. XLVII.

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 deserved so remarkable an Encomium as Christ gave him. We may therefore suppose him in that recess under the fig-tree, as having sequestered 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 acknowledge Jesus for the Messiah, for that very reason that when no mortal eye could see, he saw and knew that he was there. Our Savior 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 hypocrisy of that Nation, that were wont to pray publicly and in the streets that they might be seen of men.

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

VERS. LI.

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 wherein the Greeks used it, retaining still the same Hebrew Idiom.

III. But however it may be observed, 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 beginning as being himself the Amen, Revel. III. 14. and 〈 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 〉 , 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 Savior did. Indeed the very Masters of Traditions, who seemed to be the Oracles of that Nation, were wont to say, 〈 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 〉 , Yea and Amen, II Cor. I. 20. Revel. I. 7. i. e. truth and stability, 〈 in non-Latin alphabet 〉 Isai. XXV. 1. Interlin. Veritas, firmitas, Faithfulness▪ and truth. The other Evanglists express the word which our Savior useth: St. John doubles it to intimate the full sense of it.

I have been at some question with myself, whether I should insert in this place the blasphemous things which the Talmudic Authors belch out against the Holy Jesus, in allusion (shall I say?) or derision of this word Amen, to which name he entitled himself, and by which asseveration he confirmed 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 allege what they with all audaciousness have uttered.

They have a Tradition that Imma Shalom the wife of R. Eliezer, and her brother Rabban Gamaliel went to 〈 in non-Latin alphabet 〉 a certain Philosopher (the Gloss hath it a certain Heretic ) 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 inheritance 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 answered, Since the time that you were removed from your land, the Law of Moses was made void: 〈 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 〉 the son and the daughter shall inherit together. The next day Rabban Gamaliel 〈 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 〉 I Aven came not to diminish, but to add to the Law of Moses; where he abuseth both the name of our Blessed Savior, and his words too. Mat. V. 17.

And now after our just detestation of this execrable blasphemy, let us think what kind Judge 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 soever, 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.

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:

Of this ladder the Rabbins dream very pleasantly: The ladder is the ascent of the Altar, and the Altar itself. 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. They reckon the breadth 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!

VERS. I.

A Virgin marries 〈 in non-Latin alphabet 〉 on the fourth day of the week, and a widow on the fifth. 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 〉 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 Consistory 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 〉 Lest the Sabbath should be polluted by preparations for the Nuptials, for the first, second, and third day of the week are allowed 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 rejoice with her for three days together, viz. fifth, sixth, and the Sabbath-day.

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 everyone reckon as he himself shall think fit.

Amongst the Talmudists it is sometimes 〈 in non-Latin alphabet 〉 sometimes 〈 in non-Latin alphabet 〉 sometimes 〈 in non-Latin alphabet 〉 sometimes 〈 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 husbands. 〈 in non-Latin alphabet 〉 in some veil, but with her hair dishevel'd, or her head uncover'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 〉 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 〉 she needs no paint nor stibium, no plaiting of the hair, or any such thing, for she is of herself most beautiful.
• V. They scattered some kind of grain or corn amongst the children, that they if occasion 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 . Whether these sports were used at the wedding where our Savior was present, let others inquire.
• VII. In Sotah 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, Because there were great rejoicings at Nuptials, and they must not intermingle one joy with another; that is, the joy of Nuptials with the joy of a festival .
• IX. The Nuptial festivity was continued for the whole seven days which we also see of old, Judge. XIX. 12.

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

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

I. 〈 in non-Latin alphabet 〉 in a more general sense denotes a friend or companion, Judge. 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 mentioned , Of old they appointed two Shoshbenin, one for the bridegroom, the other for the bride, that they should minister to them, especially 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 . 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 .

But as to the signification of this nuptial term in a more large sense, we may see further. 〈 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 returned too; for the Shoshbenuth is required even before the Beth Din; but if any one send to his friend any measures of wine, those are not required before the Beth Din, 〈 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 manner of the Shoshbenuth. Some Bachelor 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 honor 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 oil, 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 required 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 called the 〈 in non-Latin alphabet 〉 children of the bride-chamber distinguished from the Shoshbenim. But whether our Savior's 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 〉 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.

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

The number of the six water-pots, I suppose needs not be ascribed 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 proportioned according 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.

〈 in non-Latin alphabet 〉 Mashicala mashi culla, the greater vessel out of which all wash 〈 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.

The Greek Version expresseth the measure of a Bath by 〈 in non-Latin alphabet 〉 2 Chron. IV. 5. so Hag. II. 16. where the same measure of a Bath is to be understood. Now if everyone of these water-pots in our story contained two or three Baths apiece, how great a quantity of wine must that be, which all that water was changed into.

〈 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 Bethlehem, from the measure of two Seas to that of one. How big were these pots that contained six or nine Seahs, for every Bath contained three Seahs.

As to the washing of the hands we have this in Jadaim, 〈 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.

I. IT is probable that the discourse betwixt Jesus and his Mother was not public and before the whole company, but privately and betwixt themselves; which if we suppose, 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 propounded to him, yet perhaps by something which he afterwards said to her (though not expressed 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 answered 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.

THIS Governor of the Feast I would understand to have been in the place of Chaplain to give thanks, and pronounce blessings in such kind of Feasts as these were. There was 〈 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 used to be a blessing pronounced] especially that which was called 〈 in non-Latin alphabet 〉 the cup of good news, when the virginity of the Bride is declared and certify'd. He therefore who gave the blessing for the whole company, I presume, might be called the 〈 in non-Latin alphabet 〉 , the Governor of the Feast. Hence to him it is that our Savior directs the wine that was made of water, as he who after some blessing 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 contained in the 14, 15, 16 verses of this Chapter, I have already discust that in Mat. XXI. 12.

VERS. XVIII.

NOah , Hezekiah, &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 appeared any one person that pretended to the gift either of Prophesying or working miracles, it is no wonder if they were suspicious of one that now claimed the character, and required a sign of him.

VERS. XIX.

I. CHrist showeth them no sign, that was mere sign, Mat. XII. 39. The turning of Moses his Rod into a Serpent, and returning the Serpent into a Rod again; the hand becoming leprous, and restored to its proper temperament again, these were mere signs; those wonders which Moses afterward wrought in Egypt were not mere signs, but miraculous judgments; and those stupendous things which our Savior wrought were not mere signs, but beneficent miracles, and whoever would not believe upon those infinite miracles which he wrought, would much less have believed upon mere signs. And indeed it was unbecoming our Blessed Lord so far to indulge to their obstinate incredulity, to be showing 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 required 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 believe 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 authorized Messiah, Mal. III. 1, 3. and expressly 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 show 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.

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

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

II. That the account if meant of the Temple of Zerubbabel, will not fall in either with the years of the Kings of Persia; or those seven weeks mentioned 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.

Cyrus destroyed the Empire of the Medes, and reigned 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 Babylon, before he had conquered Babylon for himself; and this was a great while after he had subdued the Medes, as appears from all that have treated upon the subversion of that Empire, which how they agree with Xenophon, I shall not inquire 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 ceased 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 Herod began the work in the eighteenth year of his reign; nor does he contradict himself when he tells us, 〈 in non-Latin alphabet 〉 , In the fifteenth year of his reign he repaired the Temple; because the fifteenth year of his reign alone after he had conquered Antigonus, was the eighteenth year from the time wherein he had been declared King by the Romans. Now Herod (as the same Josephus relates) lived thirty seven years from the time that the Romans had declared 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 complete.

III. The words of our Evangelist therefore may be thus rendered in English, Forty and six years hath this Temple been in building; and this Version seems warranted by Josephus , who beginning the History of G. Florus the Procurator of Judea about the 11th. of Nero▪ hath this passage, 〈 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 Government, set open all the Goals and dismissed the Prisoners, and so filled the whole Province 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 concludes 〈 in non-Latin alphabet 〉 . And now was the Temple finished [as may be observed] 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:

VERS. XXI.

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

In the second Temple, there wanted the fire from Heaven, the Ark with the Propitiatory, Cherubims, Urim and Thummim, 〈 in non-Latin alphabet 〉 the Divine Glory, the Holy Ghost, and the Anointing Oil.

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 : 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 Josiah hid the Ark, before the Babylonish Captivity, lest it should fall into the hands of the Enemy, as once it did amongst the Philistines . 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 sat 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 returned into the second Temple, where neither the Ark nor the Propitiatory was ever restored.

III. The High Priest indeed ministered in the second Temple, as in the first, in eight several Garments . Amongst these was the Pectoral, or Breast-plate, wherein the precious stones were put, (out of which the Jasper chanced to fall and was lost :) 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 Things are not asked or inquired 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 Zerubbabel '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, 〈 in non-Latin alphabet 〉 'It is 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 〉 He saw such clefts and breaches in the Temple that threatened its ruin.

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 honor 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 .

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. R. Jochanan, and R. Eliezer say; one, that it was greater for the Fabric; 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 whom dwelleth all the fullness of the Godhead bodily, Coloss. II. 9. as the divine glory of old was over the Ark 〈 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.

VERS. I.

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

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, Nicodemus 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 〉 Nicodemus, 〈 in non-Latin alphabet 〉 or as it is elsewhere written 〈 in non-Latin alphabet 〉 : because the Sun shone out for him.

If there be anything 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 〉 a digger of Wells, under whose peculiar care and charge was the provision of Water for those that should come up to the Feast . His proper name 〈 in non-Latin alphabet 〉 was not Nicodemus, but Bonai, as Taanith in the place above quoted. Now in Sanhedrin 〈 in non-Latin alphabet 〉 Bonai is reckoned amongst the Disciples of Jesus, and accounted one of the three richest men amongst the Jews at that time when, Titus besieged Jerusalem. There were three the most wealthy men in Jerusalem, Nicodemus ben Gorion, Calba Sabua, and Zizith Hakkesoth. But in Echah Rabbathi There were then in Jerusalem four 〈 in non-Latin alphabet 〉 , or Counselors, 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 . But so miserably was she and the whole Family empoverished, that Rabban Jochanan ben Zacchai saw her gathering Barley corns out of the dung of the Arabs Cattle: 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 honorable 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 labor at all, in a thing so very perplexed, and perhaps no less unprofitable.

VERS. II.

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) acknowledge 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 〉 , 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 〉 and 〈 in non-Latin alphabet 〉 [which I question not Nicodemus promiscuously used] may be indifferently taken, for either number, singular or plural. Or else, we know, may signify as much as, it is commonly owned and acknowledged.

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.

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 〉 from above.

By what word our Savior expressed 〈 in non-Latin alphabet 〉 in the Jewish language, it is not easy determining: whether by 〈 in non-Latin alphabet 〉 which I indeed suppose he might, or by 〈 in non-Latin alphabet 〉 as the Syriac, or by 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 which bears the signification of 〈 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, merely and on purpose directed upon the subject 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 convertible in the Evangelist, is obvious to everyone 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 Savior instructs him, by what way and means he may be made apt and capable for seeing and entering 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, 〈 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? merely because they are Israelites; i. e. Meerly because they come of the stock and lineage of Israel. Our Savior 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 〉 , 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 the 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. 〈 in non-Latin alphabet 〉 If any one become a Proselyte he is like a Child new born. But in what sense is he so?

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 〉 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 degree of sanctity to a less; and that which was forbidden yesterday, is allowable today. Compare this with 1 Cor. V. 1.

Christ teaches another kind of new birth, requisite for those that partake of the Kingdom 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.

THE common opinion of the Jews about the qualification of an Israelite, qua Israelite, still sticks in the mind of this Pharisee; and although our Savior 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 Generation.

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 therefore conceive the manner of a new birth, that he should be made an Israelite anew, unless it were by entering into the Mother's Womb a second time, which to him seemed an impossible thing.

VERS. V.

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 Savior 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 〉 , 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 Repentance, and alarm'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 〉 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 〉 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.

THE Jews dote horribly about this noble mystery. There are those in Bemidbar rabba , 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.

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 〉 Thou shalt remove the mischief, by that which did the mischief, and thou shalt heal the Disease, by that which made thee sick. The same hath R. Bechai, and both confess that it was 〈 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 what sense (beside that which is most common and proper) the Jewish Schools use the word 〈 in non-Latin alphabet 〉 [ 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ] we may see from these and such like instances.

I. 〈 in non-Latin alphabet 〉 The whole world hath forsaken the Mishna, 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 〉 ▪ Behold the world is gone after him. In Jerusalem Language 〈 in non-Latin alphabet 〉 We very often meet with 〈 in non-Latin alphabet 〉 All the world confesseth, &c. 〈 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 〉 the poor of their own City, and 〈 in non-Latin alphabet 〉 the poor of the world: it is easy to discern, that by the poor of the world are meant those poor that come from any other parts.

III. R. Ulla requires, not only that every great man should be worthy of belief 〈 in non-Latin alphabet 〉 but that the man of the world should be so too. It is easy 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 〉 Israel, and 〈 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, occurs 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 redeemed, but to be wasted, destroyed, and trodden underfoot. 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 belongs