Works

VERS. IV.

JOsephus tells us , 〈 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 Tiger, 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 twenty 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 Beer, 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 Christ's 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 Countryman, a Clergy-man tells us in his Book.

This interposition of Samaria between Galilee and Judea must be remembered 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 itself found or made a way betwixt Judea and Galilee through Samaria, because 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 difficulty of going through Samaria, unless the hostility of the Country. For,

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 the Baptist, under pretence of his growing too popular, and that the multitude of his followers increasing, tended to innovate Our Savior understanding this, and withal that the Sanhedrin, had heard something of the increase of his Disciples too, withdrew from Judea into Galilee, that he might be more remote from that kind of thunder-bolt that St. John had been struck with.

VERS. V.

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 Shechemites, he with his Family being forced to retire to places more remote, viz. to Bethel, Bethlehem, and Hebron; the Amorites thrust themselves into possession, and he • ain to regain it with his Sword and Bow.

VERS. VI.

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 Shechem hard by Jacob's Well. He adds 〈 in non-Latin alphabet 〉 where if you will render 〈 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 Prophecy 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, Judge. 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 offspring of Joseph more peculiarly illustrious; partly that hard by that Well it should increase into a Kingdom, and that the daughters of that Tribe should restore and rebuild a Tribe that had almost perished in its hostility against them.

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

VERS. VI.

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 urged to it by thirst and weariness. So 1 King. II. 7. Shew kindness to the Sons of Barzillai, 〈 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 〉 , and so being circumcised, he begat Isaac.

VERS. VIII.

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

But Hierosol. Avodah Zara tells us,

VERS. IX.

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 mere Heathens, (which some of the Rabbins have affirmed) 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 〉 true proselytes, as R. Akibah asserts, or as the Israelites in all things, as Rabban Simeon ben Gamaliel saith of them then much more might the Jews have dealing with them.

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

It is lawful to eat the unleaven'd bread of the Samaritans, nor is there any suspicion as to their leavened 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.

An Israelite may circumcise a Cuthite, but a Cuthite may not circumcise an Israelite, because he is circumcised into the name of mount Gerizim.

R. Josah saith, let him circumcise him, and let him pass into the name of mount Gerizim 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 〉 ; the Hebrew word 〈 in non-Latin alphabet 〉 seems to answer it; The Cuthites of Cesarea asked R. Abhu, saying, Your fathers, 〈 in non-Latin alphabet 〉 Our fathers, why then do not you the same to us? Let us gather the sense from something like it; it was a trite and common saying among the Jews 〈 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 〉 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 courtesy or benefit received 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.

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 anything from them at any time gratis. Nor indeed can the word 〈 in non-Latin alphabet 〉 in this place intend anything else. For whereas it was lawful for the Jews to converse with the Samaritans, buy of them, use their labor, answer to their benedictions, Amen; as we find in Beracoth , lodge in their Towns, Luk. IX. 52. I would fain know in what sense after all this can it be said, 〈 in non-Latin alphabet 〉 ; but in this only, that they would not be obliged 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 〉 , for you Jews despise all courtesy 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 〉 not only by commercium habeo, to have dealings, but also by mutuo accipio, utendum rogo, to borrow for use, &c.

VERS. XI.

〈 in non-Latin alphabet 〉 , living water: The woman mistakes our Savior's meaning, as if he intended only what was usually expressed by 〈 in non-Latin alphabet 〉 bubbling, or springing waters. So that when our Savior 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 myself 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.

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

〈 in non-Latin alphabet 〉 The Cuthites do not understand the Law about betrothings and divorcings. They had their customs of affiancing and divorcing; and perhaps by how much the less accurate they were about their divorces (I mean with respect to the Jewish rules) the nearer they might come to the first institution of Moses, who allowed no divorces but in the cause of adultery. That this woman was dismissed from her husbands, for these infamous faults of hers seems evident partly from the extraordinary number of Husbands, partly that our Savior mentions her Husbands as well as him that then lived adulterously with her; as if he would intimate that she lived dishonestly under her Husbands, as well as with this man.

VERS. XX.

THE story of that Temple on Gerizim 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 irreconcilable hatred between the two Nations, and the apostasy of divers Jews. The Samaritans attributed a certain holiness to the mountain, even after the Temple had been destroyed; but for what reason they themselves could not well tell. However for the defense of it, the Samaritan Text hath notoriously falsified 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 mount Ebal. The Samaritan Text and Version hath it 〈 in non-Latin alphabet 〉 in mount Gerizim, as I have elsewhere observed.

R. Jochanan going to Jerusalem to pray 〈 in non-Latin alphabet 〉 he past by that mountain [Gerizim] a certain Samaritan seeing him, asked 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 〉 because (saith the other) it was not over-flown by the waters of the deluge. A doughty reason indeed!

R. Ishmael the Son of R. Joseph going to Jerusalem to pray, past by that mountain, a certain 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 carrion; 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 themselves, 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 killed him, but he getting up in the night stole away.

Somewhat akin to this Temple on Gerizim was that built by Onias in Egypt, the story of which you have in Josephus, and the description of it . Of this Temple also the Gemarists discourse , 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 brother, Come hither and I will teach thee the rule and way of ministering: So he puts him on 〈 in non-Latin alphabet 〉 and girds him 〈 in non-Latin alphabet 〉 [you shall have the meaning of the words by and by] and then setting him by the Altar, cries out to his brethren the Priests, see here what this man hath vowed, 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 〉 was a leathern garment; but Aruch from Avodah Zarah 〈 in non-Latin alphabet 〉 what is the 〈 in non-Latin alphabet 〉 ; R. Abba saith it is 〈 in non-Latin alphabet 〉 the stomacher of the heart. What the word in this place should mean, is plain enough from the story itself. Shimei that he might render his brother both ridiculous and odious to the rest of the Priests, persuades 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, offered Idolatrous sacrifices 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 turned, the whole scene altered, so that Onias persuades 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 declared 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 offered sacrifices upon it to the name of the Lord, according as it is said, 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 Gerizim are built upon the best foundation, the one by a fugitive Priest under pretence of a Divine Prophesy; 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 Prophesy did build his Temple in Egypt; and let every wise man laugh at those that do thus persuade themselves. However this is certain, they had universally much more favorable thoughts of that in Egypt, than this upon Mount Gerizim; hence that passage 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 perform 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 myself to be a Nazarite, let him shave himself in the Temple at Jerusalem, for if he be shaven in the Temple of Onias, he doth not perform his vow; but if he should say, I vow myself a Nazarite, so that I may be shaven in the Temple of Onias, and he do shave himself there, he is a Nazarite.

What? did not the Samaritans themselves confess that Jerusalem was the place appointed 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 preferring their Temple on Gerizim before that in Jerusalem notwithstanding all this; it is probable their boldness and emulation might take its rise from hence, viz. they saw the second Temple falling so short of its ancient and primitive glory; they observed that the Divine presence over the Ark, the Ark itself, the Cherubims, the Urim and Thummim, the spirit of Prophesy, &c. were no more in that place.

VERS. XXXV.

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 lived 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.

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 Prophets; 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 lived about our Savior's 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 value? There were some amongst the Samaritans, as Eulogius in Photios tells us, who had an opinion that Joshua 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 disowned by them? However I cannot omit without some remarks, some few passages we meet with in Sanhedr.

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 accordingly he alledgeth his proofs out of each Book, which I hope may not be very tedious 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 〉 Behold, thou shalt sleep with thy fathers and rise again. They say probably it is meant, 〈 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 offered 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.

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

That passage also is remarkable , They do not snatch 〈 in non-Latin alphabet 〉 the Books and Volums of the Heretics from the flames, they may be burnt where they are. The Gloss is, The Books of Heretics, i. e. 〈 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 character and holy language. But 〈 in non-Latin alphabet 〉 upon the place renders it 〈 in non-Latin alphabet 〉 They snatch not away the Volums and Books of the Sadducees. If by Heretics 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 Assyrian Character in the Holy language.

If by Heretics the Christians are understood, as in the former Gloss, (for as to the Gentiles 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 answered 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 admitted, that cannot be made out plainly from the five Books of Moses. Compare this with that of the Pharisees , However any person may acknowledge the Resurrection from the dead, yet if he does not own that there is some indication of it in the Law, he denies a fundamental. 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 Prophets may be turned to some other sense, either Historical or Allegorical. But if they had apprehended anything plain and express in the Books of Moses, the Prophets also asserting and illustrating the same thing, I cannot see why we should not believe they were received by them.

It is something of this kind the passage now in hand, where we find the Samaritan woman using the word Messias, which though it is not to be met with in the Books of Moses, yet Moses having clearly spoken of his coming, whom the Prophets afterward signaliz'd by the name of the Messias; this foundation being laid, the Sadducees and the Samaritans, do not stick to speak of him in the same manner, and under the same title wherein the Prophets had mentioned 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.

THEY marvel he should talk with a woman, much more with a Samaritan woman. R. Jose the Galilaean being upon a journey 〈 in non-Latin alphabet 〉 (I am much mistaken if it should not be writ 〈 in non-Latin alphabet 〉 ) found Berurea in the way; to whom he said 〈 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 〉 do not multiply discourse with a woman? Thou oughtest only to have said 〈 in non-Latin alphabet 〉 which way to Lydda.

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

VERS. XXVIII.

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

VERS. XXIX.

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

The Samaritan woman perceived that Jesus had smelt out all her clandestine wickednesses which she had perpetrated out of the view of men, for which very reason she argu'd it with herself that this must be the Messiah. And by her report her fellow Citizens are encouraged to come and see him. They see him, hear him, invite him, receive and entertain 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.

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

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

They sowed 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 sowed barley in the months Shebat and Adar.

〈 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 〉 the early seed, the barley, which soon ripens, is sown in Shebat and Adar.

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 Savior saith, Behold the fields are already white unto the harvest. Which thing being a little observed, will help to illustrate the words and design of our Lord. Lift up your eyes (saith he) and look upon the fields, &c. pointing without doubt toward that numerous crowd of people that at that time flocked 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 〉 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 middle of the month Cisleu, which will fall in with the beginning of our December, or thereabout; whence it will be easy to conjecture what Feast that was, of which mention is made, Chap. V. 1.

VERS. XLVI.

THIS Nobleman probably might be some Herodian, such as we find mentioned Mat. XXII. 16. not merely a servant or attendant upon Herod the Tetrarch, who reigned at this time, but one devoted to Herod's family, out of principles of conscience and submission. For we have elsewhere shewn the controversy in that Nation about the introducing 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 controversy) and then the words of our Blessed Savior, v. 48. Except ye see signs and wonders ye will not believe, may have this tendency and design in them. The Jews they required signs, 1 Cor. I. 22. but Herod's Court was especially to be charged with this curiosity, because they had heard John the Baptist, yea even the Tetrarch himself with some kind of observance and veneration, and yet because John shown no sign, did no miracle, Joh. X. 41 he was the easilier thrown into prison, and not believed; for the story of his imprisonment immediately follows. Compare that passage with Luk. XXIII. 8.

VERS. I.

THE other Evangelists speak but sparingly of Christ's Acts in Judea, this of ours something more copiously. They mention nothing of the Passovers from his Baptism 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 second in this place. It is true, he does not call it by the name of the Passover here, but only a feast in general. However the words of our Savior mentioned above, Chap. IV. 35. do give some kind of light into this matter.

VERS. II.

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

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

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

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

So that by 〈 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 beyond 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 distinguished 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 Silicia, might deserve our consideration.

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

I. It is very difficult proving that the Sacrifices were washed at all, either here or in any place else, before they were offered. 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 confessed the entrails were washed after the beast had been slain, and for this service there was set apart in the very Temple 〈 in non-Latin alphabet 〉 the washing room. But for their bodies, their skins, or backs, whether they were washed before they were slain, is justly questionable.

II. Amongst all the blemishes and defects whereby the beast was rendered unfit for sacrifice, we do not read that this was ever reckoned, that they had not been washed. Do we believe that Abraham washed the Ram caught in thickets, Gen. XXII. before he sacrificed it? It is said indeed,

I. I would therefore judge 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 considers the numbers of the unclean that did every day stand in need of being washed; and whoever would a little turn over the Talmudic Treatises about Purifications, and the gatherings of waters for those purposes, might easily persuade 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 judge that the Syriac Interpreter when he renders that passage, There was at Jerusalem 〈 in non-Latin alphabet 〉 a certain place of Baptistery, that he intended rather the washing unclean persons than beasts.

II. There was not any like to Benaiah the Son of Jehoiadah under the second Temple, 〈 in non-Latin alphabet 〉 he one day struck his foot against a dead Tortoise, 〈 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 myself 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.

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 sayest to her 〈 in non-Latin alphabet 〉 dip thyself in this Well, for the waters thereof will purify.

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 breadth 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.

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 healing 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 〉 with this restriction, it was a Feast of the Jews and an Angel went down at that certain season into the Pool, &c.

We have this Story, or rather this Tale concerning a certain Fountain troubled by an evil Angel. It is a Story in our City concerning Abba Joses [saith R. Berechiah in the name of R. Simeon] that when he sat at the Fountain, and required something, there appeared to him the Spirit that resided there, and said, you know well enough, how many years I have dwelt in this place, and how yourselves and your Wives have come and returned without any damage done to you. But now you must know that an evil Spirit, endeavors 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 Hammer, and an Iron Pinn or Bolt, let him come hither tomorrow morning, and have his eyes intent upon the waters 〈 in non-Latin alphabet 〉 and when you see the waters troubled then let them knock with the Iron, and say, 〈 in non-Latin alphabet 〉 the victory is ours: and so let them not go back till they see 〈 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 inconceivable excellency and benefit should not want some notable prognostic, 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 prefiguration 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 healing 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 Savior's suffering, this miraculous virtue 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 Savior, or from any other time let the Reader 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 Battle of Actium betwixt Caesar and Antony, the seventh year of the Reign of King Herod, there was a mighty Earthquake in Judea, that made an infinite slaughter of Beasts in that Country; and near ten thousand people slain by the fall of Houses. Perhaps in that ruin 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 inquired, 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 〉 to the fountain of Miriam, as they call it in the Sea of Tiberias.

The Story is 〈 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 〉 and it happened 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 itself to the Israelites in the Wilderness for the merits of Miriam, which at her departure disappeared. They suppose also, as it should seem, that a certain Well or gulf, in some part of the Sea of Gennesaret had obtained this Medicinal virtue for her sake. It is a wonder they had not got the story of this Pool by the end too, and attributed its virtue to the merits of Solomon, because this once was Solomon's Pool.

There was a time when God shown 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.

〈 in non-Latin alphabet 〉 ▪ These are the words of Josephus exhorting the people to surrender themselves. Those springs flow abundantly to Titus, which as to us, had dried 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 Cattle 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 Savior.

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

VERS. VI.

IT is no question but he desired to be healed, because for that vey end he had lain there so long. But this question of our Savior, 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.

I Would render it in the Jewish language thus, 〈 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 〉 and 〈 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 public place, or what is of more public and common right. Let nothing be carried out on the Sabbath, out of a private place into a public, and so on the contrary.

Whoever on the Sabbath, carries out anything either from a private place to a public, or from a public place to a private, or brings in 〈 in non-Latin alphabet 〉 if he do this unadvisedly, he is bound to offer Sacrifice for his sin, 〈 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 〉 might be joined; it was lawful for them to remove and bear from one place to another, but not all things, nor indeed anything, unless upon very urgent necessity.

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 labor 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 anything 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 thither in the Porch itself, much more out of the Porch into the streets. It is worthy our observing therefore, that our Savior did not think it enough, merely to heal the Impotent 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 Obedience 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 〉 mentioned in St. Luke VI. 1. was this very Sabbath, or the very next.

VERS. XVII.

OUR Savior 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 about filliation, or being made a Son.

St. Peter confesseth Matth. XVI. 16. Thou art Christ the Son of God. So also Caiaphas 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. Ibn Ezra upon Psal. II. 12. 〈 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 filliation. The same Ibn Ezra likewise confesseth that in Dan. III. 25. 〈 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 〉 with my Son, and what the Son of my Womb? But Saadias and R. Solomon, understand it of an Angel.

There is one who hath neither Son nor Brother; the Holy Blessed; who hath neither Brother 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 God's 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 Savior strenuously asserts here the God-head of the Son, or Messiah, namely, that he hath the same power with the Father, the same honor due to him as to the Father, that he hath all things in common with the Father; and hence he makes this reply upon them about healing on the Sabbath; my Father worketh on the Sabbath day, so do I also.

VERS. XIX.

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 〉 Behold my Servant the Messiah. So Kemch. in loc. and St. Paul, Philip. II. 7.

The Jew himself, however he may endeavor 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 expound not of the weakness and impotency, but the perfection and obedience of the Son, that he so doth.

VERS. XXV.

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, 〈 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 . The dry bones [ Ezek. XXXVII.] are the Sons of men 〈 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 spiritual 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 return 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 Gentiles 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 Covenant, Christ, had bound the old Dragon with the Chains of the Gospel, and shut him up that he should no more seduce the Nations by lying Wonders, Oracles, and Divinations, 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 Savior 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, verse. 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.

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 Savior seems to have respect in these words, as the thing itself plainly shows. R. Solomon upon the place. One like the Son of man 〈 in non-Latin alphabet 〉 This is the King, the Messiah. R. Saadias, 〈 in non-Latin alphabet 〉 This is the Messiah our righteousness. When our Savior 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 shows that their eyes were intent upthis 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.

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

VERS. XXXV.

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 〉 a Candle. Shuah [the Fatherin-law of Judah, Gen. XXXVIII.] was 〈 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, enlightening their eyes: hence the title given to the Rabbins 〈 in non-Latin alphabet 〉 The Candle of the Law. 〈 in non-Latin alphabet 〉 The Lamp of light.

VERS. XXXIX.

THIS seems not to be of the imperative but indicative mood 〈 in non-Latin alphabet 〉 Ye search the Scriptures, and in them ye think ye have eternal life, and they are they that testify of me; yet ye will not come to me that ye might have life. What 〈 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 〉 and 〈 in non-Latin alphabet 〉 an enquiry into the literal and Cabbalistical sense of the words, as R. Bechai in every leaf shows by several instances. Those Treatises which are called Rabboth, are made up of that kind of expositions, viz. Mystical and Allegorical.

VERS. IV.

IT is a Tradition: They inquire and discourse about the rites of the Passover, thirty days before the Feast. 〈 in non-Latin alphabet 〉 The sense of 〈 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 〉 or fifteen days immediately before the Passover. Hence perhaps, we may take the meaning of these words, 〈 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 〉 and dispatched all other public businesses, they painted the Sepulchers, and proceeded about matters of an Heterogeneous nature . 〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉 These are all the businesses of the public; they judged all pecuniary 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 bored the Ear of the Hebrew Servant. They cleansed the Lepers, and removed the covers from the Well, [that everyone 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 sown with Corn, and the Vineyards planted with Heterogeneous Trees.

VERS. IX.

COmpare 2 Kings IV. 42. and see Chetub e: where the Masters enhaunce the number of men fed by Elisha to two thousand two hundred. 〈 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 〉 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 Savior's miraculous feeding the people, one single loaf must serve for a thousand.

VERS. XII.

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 〉 Peah. And it is remarked upon 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 ministered . Where the Gloss: Everyone leaves 〈 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 〉 with the 〈 in non-Latin alphabet 〉 , nor would affirm that what was left was in observation of this rule and custom: yet we may observe that the twelve Baskets full of Fragments left at this time, answered to the number of the twelve Apostles that ministered. It is otherwise elsewhere.

VERS. XXIV.

THEY had gone afoot from Capernaum, to the Desert of Bethsaida, Mark VI. 33. by the Bridge of Hammath, 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.

THE Jews speak much of 〈 in non-Latin alphabet 〉 The seal of God: which may not be impertinently remembered at this time. 〈 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 〉 truth. 〈 in non-Latin alphabet 〉 But what is truth? R. Bon saith, 〈 in non-Latin alphabet 〉 the living God, and King Eternal. Rosh Lachish saith, 〈 in non-Latin alphabet 〉 is the first Letter of the Alphabet, 〈 in non-Latin alphabet 〉 the middle, and 〈 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.

There is a Story of the great Synagogue weeping, praying, and fasting, 〈 in non-Latin alphabet 〉 At length there was a little scroll fell from the Firmament to them, in which was written 〈 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 Father by his Seal and Diploma, hath confirmed and ratified, as the great Ruler, both of his Kingdom and Family.

VERS. XXVIII.

OBserve first the rule about Workmen or Laborers. 〈 in non-Latin alphabet 〉 It is granted by the allowance of the Law, that the Labourer shall eat of those things, wherein he laboreth. 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 〉 It is lawful for the workman to eat of those things wherein he worketh, a Melon, to the value of a Penny; and Dates to the value of a penny, &c.

Compare these passages with what our Savior speaks, Labor, 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.

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 Savior, 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 merely for Bread? It is possible they might expect other kind of dainties according to the vain musings of that Nation. Perhaps 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.

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 Oil. 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 Oil—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 yourselves! 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 .

II. Compare with this especially, what the Jews propound to themselves about their being fed with Manna. 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 Wilderness of Sihon and Og. [Note, that our Savior, 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 〉 And shall make Manna descend for them. N. B. So Midras Coheleth , The former Redeemer caused Manna to descend for them; in like manner shall our latter Redeemer 〈 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.

THE Gemarists affirm that Manna was given for the merits of Moses. 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 〉 for the merits of Moses.

Contrary therefore to this opinion of theirs, it may well be said 〈 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 several Expositors.

VERS. XXXIX.

SO also verse. 40. & 44. the emphasis lies in 〈 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. R. Jeremiah said, when I die, bury me in my shirt, and with my shoes on, &c. that when Messiah comes, I may be ready dressed to meet him.

Apply here the words of our Savior. 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 〉 , 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.

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

VERS. XLV.

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 Gentiles 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 〉 the Disciples of the wise men. 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 〉 Do not read Baneca, thy Children, 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.

HE Tacitly confutes that foolish conceit of theirs, about I know not what dainties, 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 wonderful 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 unto 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 literally. What? to drink Blood? a thing so severely interdicted the Jews once and again. What? to eat man's flesh? a thing abhorrent to human nature: but above all abhorrent to the Jews, to whom it was not lawful 〈 in non-Latin alphabet 〉 to eat a member of a living Beast, nor touch 〈 in non-Latin alphabet 〉 the member of a dead man.

〈 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 understand 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 followers, not only with his Doctrines, but with himself too.

〈 in non-Latin alphabet 〉 The whole stay of Bread, Isai. III. 1. 〈 in non-Latin alphabet 〉 These are the masters of Doctrine, as it is written, come eat of my Bread, Prov. IX. 5. 〈 in non-Latin alphabet 〉 Feed him with Bread, that is, make him take pains in the warfare of the Law, as it is written, 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. Rabh saith, 〈 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 〉 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 〉 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 scruple 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 partook 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 drinking 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 Savior; 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 conceits were about the mighty advantages that should accrue to them from the Messiah, and those merely 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 Savior expresseth lively and comprehensively enough, by that of eating his flesh, and drinking his blood.

VERS. II.

Tisri. LET us draw down this Month from its beginning to this Feast of Tabernacles.

• 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.

  Upon this day was the blowing of Trumphets, Levite. 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 〉 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.
• IV. This day was the High Priest in the apartment called 〈 in non-Latin alphabet 〉 , or 〈 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 atonement approaching, and be ready and fitted for the service of that day. 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 〉 , 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 atonement, he sprinkles the blood of the daily Sacrifice; offers the Incense; snuffes the Lamps; and brings the head and legs of the Sacrifice to the Altar that he may be the more handy in his Office upon the Expiation-day▪ 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 instruct 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 diet him more sparingly, 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 rouse and waken him.
• X. The day of Expiation. The solemn Fast. On this day began the year of Jubilee when it came about, Levite. 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 purify 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 themselves 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 trimmed on the Vespers of the Feast, for the honor of it.
• 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 appearance 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.

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 rags 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.

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

VERS. IV.

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 outward appearance which they expected in the Messiah; and therefore they persuade 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.

THAT passage in St. Luke, Chap. IX. 51. When the time was come that he should be received up, he steadfastly 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 journeys 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 above six months to live and converse in this world, he determines resolutely to give all due manifestations of himself both in Judea, and where ever 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 touched 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 received into Jerusalem five days before the Passover, 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 〉 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 received 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 〉 on some work-day of the Feast. But was he not there on the first or second day of the Feast, to perform those things that ought to have been performed, making 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 〉 , about the midst of the Feast; 〈 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 〉 compensations might be made.

〈 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 〉 , 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 anything that had been prescribed and appointed in the Law; though it may be reasonably enough questioned whether he nicely observed all those rites and usages of the Feast that had been invented by the Scribes. That is, whether he had 〈 in non-Latin alphabet 〉 a little Tent or Tabernacle of his own, or made use of some friends, which was allowed and lawful to be done . Whether he made fourteen meals in that little booth as is prescribed . Whether he carried 〈 in non-Latin alphabet 〉 bundles of Palms and Willows about the Altar, as also 〈 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 prescribed in the Canons and rules about this Feast.

VERS. XIX.

THE Emphasis or force of this clause lies 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 〉 They do all things that are necessary toward Circumcision on the Sabbath-day. 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.

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

But as to this matter they distinguish in Beresh, Rabbah Jacob of Nabor taught thus in Tsur. 〈 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 〉 Come and be disciplined, &c. And a little after, R. Haggai saith to him 〈 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 circumcised 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 expiation for any other than one born of an Israelitess only? We meet with the same also in Bemidbar rabba , and Midr. Cohel .

Let us look a little into the way of Christ's 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 observed by the Fathers before Moses, punctually on the eighth day. II. Now therefore when Moses established the Laws about the Sabbath, he did by no means forbid the work of Circumcision on the Sabbath, if it happened to be the eighth day. III. 〈 in non-Latin alphabet 〉 , For this did Moses give and continue Circumcision among you, that you might learn from hence to judge of the nature of the Sabbath day. And let us therefore argue it: If by Moses his institution and allowance it was lawful for the advantage of the Infant to circumcise him on the Sabbath-day, is it not warrantable 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.

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

Jewish Authors tell you that Christ before their times had indeed been born in Bethlehem, but immediately snatched 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 explained to us in Midras Schir , My beloved is like a Roe or a young heart, Cant. II. 9. A Roe appears and is hid, appears and is hid again. So our first Redeemer [Moses] appeared and was hid, and at length appeared again.—So our latter Redeemer [Messiah] shall be revealed 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 revealed 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 lie hid. At length he will show 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 Nation. These Jews therefore, who tell our Savior 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 himself; 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.

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

The men of Judea 〈 in non-Latin alphabet 〉 may be credited as to the purity of the wine and the oil. Gloss. Even the people of the land, the very vulgar sort may be credited for the purity of the wine and the oil, 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 offered wine or oil 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 Savior, Chap. V. 31. If I bear witness of myself my witness is not true. i. e. In your Judicatories it is not of any value with you, where no one is allowed 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 myself may not be so amongst you.

VERS. XXXV.

I Confess 〈 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 〉 the wisdom of the Greeks, i. e. the wisdom of the Gentiles. But here I would take 〈 in non-Latin alphabet 〉 in its proper signification for the Greeks. It is doubtful indeed whether the 〈 in non-Latin alphabet 〉 ought to be understood the dispersed Greeks, or the Jews dispersed amongst the Greeks. There was no Nation under Heaven so dispersed and diffused throughout the world as these, both Greeks and Jews were.

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 language spoken amongst the Indians and Persians, &c.

And into what Countries the Jews were scattered, the writings both Sacred and Profane 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 〉 set in distinction to the 〈 in non-Latin alphabet 〉 . That distinction 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, because they used the Hebrew, or Transeuphratensian language. How they came to be dispersed into those Countries we all know well enough, viz. that they were led away captive by the Babylonians and Persians. But those that were scattered amongst the Greeks used the Greek Tongue, and were called Hellenists. It is not easy to tell upon what account, or by what accident they came to be dispersed amongst the Greeks, or other Nations about. Those that lived in Palestine, they were Hebrews indeed as to their language, but they were not of the 〈 in non-Latin alphabet 〉 , the dispersion, either to one place or another, because they dwelt in their own proper Country. The Babylonish dispersion was esteemed 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 . The Jewish offspring in Babylon is more valuable than that among the Greeks, even purer than that in Judea itself . 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 stained in their blood; it was to go into Nations most heatheniz'd.

VERS. XXXVII.

THE Evangelist speaks according to a received opinion of that people; for from Divine 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 offered 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 offered each day fourteen lambs, but on this eighth day seven only, Numb. XXIX. So that if the numbers of the Sacrifices add anything to the dignity of the day, this last day will seem the most inconsiderable, and not the 〈 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.

〈 in non-Latin alphabet 〉 There were seventy Bullocks according to the seventy Nations of the World. 〈 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 〉 that I may refresh myself with thee. The Gloss is, I have no advantage or refreshment in that great Feast with them, but in this little one with thee.

A Parable.

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 offered, not so much for themselves as for the Nations of the world; but the solemnities of the eighth day were wholly in their own behalves. And hence the determination 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.

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

• 1. 〈 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 〉 A peculiar benediction by its self.
• 3. 〈 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 〉 Whence that is not unworthy our observation out of Maimonides , 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 seventh 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 〉 A peculiar sacrifice. Not of six Bullocks, which ought to have been, if that day were to have been join'd to the rest of the Feast, but one only.
• 5. 〈 in non-Latin alphabet 〉 A song by its self. Otherwise sung than on other days.
• 6. 〈 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 〉 A man is bound to sing the Hallel. [viz. Psal. XIII. XIV. XV. XVI. XVII. & XVIII. ]

〈 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 〉 and he bound is to honor 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 〉 their Booths, nor 〈 in non-Latin alphabet 〉 their branches of Palms, nor 〈 in non-Latin alphabet 〉 their Pome-citrons; but they had 〈 in non-Latin alphabet 〉 their offering of water upon this day as well as the rest.

VERS. XXXVIII.

TO this offering of water perhaps our Savior's 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 described in the place above quoted to this purpose.

〈 in non-Latin alphabet 〉 After what manner is this offering of water? 〈 in non-Latin alphabet 〉 They filled a Golden Phial containing three Logs, out of Siloam. When they came to the watergate [a Gate of the Temple so called, as some would have it, because that water which was fetched 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 poured some of the water into the wine, and some of the wine into the water, and so performed the service.

R. Judah saith, they offered one log every of those eight days, and they say to him that offered it, lift up thy hand, for upon a certain time there was one that offered 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.

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

This offering of water they say was a Tradition given at Mount Sinai , 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 〉 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 〉 the house of drawing; for it is written, Ye shall draw waters with joy, &c. Isa. XII. 3.

This rejoicing (which we have described before) they called 〈 in non-Latin alphabet 〉 the rejoicing 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 rejoicing for these waters.

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

Why do they call it 〈 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 〉 The Flute also sounded for increase of the joy. Drawing of water therefore took its rise from the words of Isaiah, they rejoiced over the waters as a symbol, and figure of the Law; and they looked for the Holy Spirit upon this joy of theirs.

III. But still they add further: 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 〉 that the rains of the year may be blest to you. For they had an opinion that God decreed and determined on the rains that should fall the following year at that Feast. Hence that in the place before mentioned, 〈 in non-Latin alphabet 〉 In the Feast of Tabernacles it is determined concerning the waters.

And now let us reflect upon this passage of our Savior, 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 acknowledge that the latter Redeemer is to procure water for them, as their former Redeemer Moses had done . 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 Savior 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 〉 , 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 Zion for a foundation a tried stone.—He that believeth, &c. Habak. II. 4. The just shall live by faith. And the Jews themselves confess, that six hundred and thirteen precepts of the Law may all be reduced 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 Savior be set in opposition to this rite and usage in the Feast of Tabernacles, of which we have been speaking.

VERS. XXXIX.

THESE words have relation to that most received opinion of the Jews about the departure of the Holy Spirit after the death of Zacharias 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 〉 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 Captivity, [ 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 Prophesy might not be lost, but preserved, whiles the people should live exiled in an heathen Country. And according to the twofold virtue of Prophesy, 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 returned with those that came back from the Captivity, and was continued 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 appeared in inspiring the Blessed Virgin, John the 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 〉 the people of the earth in common phrase; opposed to 〈 in non-Latin alphabet 〉 the disciples of the wise men, whom they call 〈 in non-Latin alphabet 〉 the holy people , but the former they call the accursed.

VERS. LII.

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

VERS. I.

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 straightened within the walls, though they kept within the bounds still of a Sabbaths-days journey.

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 lodge 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 therefore 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 .

It is said Chap. VII. That everyone went to his own house, ver. 53. upon which words let that be a Comment, that we meet with 〈 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 everyone 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.

OUR Savior calls that generation 〈 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.

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

〈 in non-Latin alphabet 〉 Since the time that Adultery so openly prevailed under the second Temple, the Sanhedrin abrogated that way of trial 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 〉 and 〈 in non-Latin alphabet 〉 , Scribes and Pharisees, here mentioned, were no other than the Fathers of the Sanhedein.

VERS. V.

〈 in non-Latin alphabet 〉 Such. Who? what all Adulteresses? or all taken in Adultery, 〈 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, Levite. 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 〉 A Daughter of an Israelite, if she commit Adultery 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 .

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 command given by Moses.

VERS. VIII.

〈 in non-Latin alphabet 〉 . Feigning as though he heard them not, had of old crept into some Books. And it is plain enough that it did creep in. For when Christ had given proof enough that he took cognizance 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 Savior in this matter applies himself conformably to the rule made and provided for the trial of an Adulteress by the bitter water, Numb. V.

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

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 dies. The same hour that she dies, the Adulterer also, upon whose account she drunk the water, dies too, wherever he is, being equally seized with a swelling in his belly, rottenness in his thigh; or his Pudenda. 〈 in non-Latin alphabet 〉 But this is done only upon condition that the Husband hath been guiltless himself: 〈 in non-Latin alphabet 〉 For if he have lain with any, unlawfully himself, then this water will not try his Wife.

If you follow whoring yourselves, the bitter waters will not try your Wives.

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

III. It was the office of the Priest, when he tried 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 manner, our Savior 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 bitter Water, Numb. V. 23. For the matter transacted was doubtful. 〈 in non-Latin alphabet 〉 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 Woman 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 reflection of his, whosoever of you is without sin, and then stoops down again, and writes upon the Earth.

VERS. IX.

OUR Savior had determined to shame these wicked men before the common people: 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.

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

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

A Tradition. His name is not R. Meir, but Nehorai: Why therefore is he called R. Meir? 〈 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 〉 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 righteousness hath now displayed himself!

VERS. XIII.

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 witnessing about the 〈 in non-Latin alphabet 〉 , the appearance of the New Moon. We have it in Rosh hashanah .

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, verse. 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 verse. 18, 19. I bear witness of myself, and ye know me not. My Father also bears witness of me, but ye have not known my Father.

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

IV. The Father and the Son, or any sort of relatives, are fit and credible witnesses, verse. 18. I am one that bear witness of myself, and the Father that sent me, beareth witness of me.

VERS. XX.

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.

I. AMongst the several renderings 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 〉 . the money returned at the first time: and verse. 20. 〈 in non-Latin alphabet 〉 . we came indeed down at the first time to buy food.

The words thus rendered may refer to that full and open profession our Savior 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 〉 and 〈 in non-Latin alphabet 〉 the beginning and the end. Where by 〈 in non-Latin alphabet 〉 they meant anything that was chiefly and primarily to be offered and taken notice of: by 〈 in non-Latin alphabet 〉 what was secondary, or of less weight.

The question is, whether it were lawful for the Priests to sleep in their Holy Vestments. 〈 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 〉 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 〉 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 〉 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.

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 〉 They teach the beginning, when they say, most Cuthites. 〈 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.

There is a dispute upon that precept, Levite. XVII. 13. If any one kill a Beast or Bird upon 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 〉 The end, or the secondary question, is about covering the blood if a Beast should be killed. 〈 in non-Latin alphabet 〉 The beginning, or the principal question, is, about killing a Beast or a Fowl at all upon an Holy day; merely for the labor of scraping up dust, if there be none at hand.

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

VERS. XXVI.

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 Predictions it is that Christ concludes this concerning them, verse. 21. ye shall die in your sins.▪

VERS. XXXIII.

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

It is storyed of R. Jochanan ben Matthias, that he said to his Son, Go out and hire us some Laborers: 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, 〈 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 join this? We be Abraham's seed neither were we ever in bondage to any. Is it impossible 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 ourselves, 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.

It is not lawful for an Israelite to sell himself, for that end merely, 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 〉 openly, nor in the public way, as other slaves are sold, but privately.

VERS. XXXVII.

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

VERS. XLIII.

YOU may here distinguish 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ▪ So that 〈 in non-Latin alphabet 〉 may signify the manner of speaking, or phrases used in speech; 〈 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 〉 For so the Hebrew Idiom would render 〈 in non-Latin alphabet 〉 , he was a muderer from the days of the Creation. And so Christ in saying this, speaks according to the vulgar opinion, as if Adam fell the very first day of his Creation.

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 honorable 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 honor and happiness of man, took this command of God concerning the Angels ministering to him, in so much scorn and contempt, 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.

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, verse. 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 very thing shows how much this was spoken in rancor and mere 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 Savior made no return upon that senseless reproach of theirs, because he did not think it worth the answering; he only replies upon them that he hath not a Devil, that is, that he was not mad.

VERS. LVII.

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.

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

This phrase 〈 in non-Latin alphabet 〉 sometimes is rendered from the single word 〈 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.

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

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

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

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

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

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

VERS. LIX.

WOULD you also murder another Prophet in the very Court of the Temple, 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.

It is storied of Abba Calpatha, who going to Rabban Gamaliel at Tiberias, found him sitting at the Table of Jochanan the Money-changer, with the Book of Job in his hand Targumised; [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 〉 saying, ramm him in under the foundation.—R. Jose saith, they whelmed him under an heap of Clay. 〈 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 sat President in the Sanhedrin, about the latter days of our Savior; 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.

VERS. II.

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 〉 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 .

It is the opinion of the Pharisees 〈 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 everyone 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 supposed the souls of good men only passed into other bodies; the very subject of the present question is taken away, and all suspicion of any punishment or defect 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 〉 those souls which are in Goph, or Guph.

R. Jose saith, the Son of David will not come 〈 in non-Latin alphabet 〉 till the souls that are in Goph are consummated. The same passage is recited also in Niddah , and Jevamoth , where it is ascribed to R. 〈 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 formed together and there placed.

But there's another Rabbin brought in by another Commentator, that supposeth a twofold 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 〉 too, or that some souls come immediately from the hand of God, stained and defiled.

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

1. I would have that passage observed which we have in Vajicra rabb. And the days draw nigh in the which thou shalt say, I have no pleasure in them, Eccl. XII. 1. 〈 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 Parents 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 itself, That there shall be neither merit nor demerit in the days of the Messiah, is what is commonly received amongst the Jews. If so, then let me a little enlarge this question of our Savior's Disciples by way of Paraphrase to this purpose.

2. It was a conceit amongst the Jews that the infant when formed and quickened in the womb, might behave itself irregularly, and do something that might not be altogether without fault.

In the Treatise last mentioned, a woman is brought in complaining in earnest of her child before the Judge, 〈 in non-Latin alphabet 〉 that it kicked 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 apostasy this is rendered 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 〉 and the child in the womb grew hot, and swelled into blisters, as in the womb of a Serpent.

In which story his Apostasy is supposed as originally rooted and grounded in him in the womb, upon the fault of his mother eating of what had been offered to Idols. It is also equally presumed 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 〉 though he took Esau by the heel ; but will hardly absolve Esau for rising up against his brother Jacob.

Antoninus asked R. Judah at what time evil affections begin to prevail in the man, 〈 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 Antoninus, 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 lieth 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 changed 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 measure actually sin, and do that which might render it criminal. To which purpose this passage of the Disciples seems to have some relation, Did this man sin that he was born blind? That is, did he when his Mother carried 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.

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

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 persuading and heartening her to it she goes to the Chapel. Now the whole matter was already made known to R. Meir. He saith therefore to them, 〈 in non-Latin alphabet 〉 Is there ever a woman among you skilled in muttering charms over eyes? [for he feigned a grievous ailment in his eyes] the woman said, R. I am not skilled: However, saith he, do thou spit seven 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.

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 〉 but as to fasting spittle, [which was esteemed exceedingly wholesome] it is not lawful to put it so much as upon the eye-lids . One saith that wine is prohibited so far, that it may not be injected into the middle of the eye, upon the eyebrows it may. Another saith that spittle is forbidden so much as upon the eye-lids.

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

I. That he does not heal this sick man with a word as he did others, but chooseth 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 observed.

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 demonstration of the Divine authority he himself had over the Sabbath, when he heals upon that day by the use of means which had been peculiarly prohibited to be used in it.

The connection 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 〉 , Going through the midst of them, so passed by. 〈 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 〉 , Jesus hid himself; or perhaps the sense is, he was hidden;