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[Continued from page 85.] he that believeth on the Son, &c. :-Jno. iii. 36, § 13. though he were dead, &c. :-Jno. xi. 25, § 58. justified from all things:-Ac. xiii. 39, And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.'-Rom. x. 9, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.'-2 Ti. i. 12, For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.'

NOTES.

13. AND NO MAN HATH ASCENDED, &c. :-De. xxx. 11, .2. 11, 'For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12, It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?'-Compare with Rom. x. 6, But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above.)'

14. AND AS MOSES, &c.-Nu. xxi. 8,9-see ver. 14, p. (85). IN THE WILDERNESS:-Nu. xxi. 4, And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged [or, grieved] because of the way.' 16. SO LOVED:-Rom. v. 8, 'But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.'-Ep. ii. 4, 5. 4, But God, who is rich in mercy, for his great love wherewith he loved us, 5, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved.)-1 Jno. iii. 16, Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.'-1 Jno. iv. 10, Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.'

HE GAVE HIS ONLY BEGOTTEN SON. his well beloved, &c.:-Mk. xii. 6, § 84.-Rom. viii. 32, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?'

·

SHALL NOT PERISH:-Rom. vi. 23, For the wages of sin is death; but the gift of God is eternal life through

Jesus Christ our Lord.'

17. SENT NOT TO CONDEMN:-see Scrip. Illus.' BUT THAT THE WORLD:-see Scripture Illustrations.' -1 Jno. iv. 14, And we have seen and do testify that the Father sent the Son to be the Saviour of the world.'

the propitiation:-1 Jno. ii. 2, And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.'

for us all:-Rom. viii. 32-see ver. 16, HE GAVE HIS ONLY,' &c. died for all:-2 Co. v. 14, .5, .9. 14, For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. 19, To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed [GR. put in us] unto us the word of reconciliation.'

will have all men:-1 Ti. ii. 3-6. 3,For this is good and acceptable in the sight of God our Saviour; 4, who will have all men to be saved, and to come unto the knowledge of the truth. 5, For there is one God, and one mediator between God and men, the man Christ Jesus; 6, who gave himself a ransom for all, to be testifiled in due time.'

18. HE THAT BELIEVETH IS NOT CONDEMNKD.

§ 100.

that believing ye might have life,' &c.:-Jno. xx. 31, being justifled by faith:-Rom. v. 1, Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.'-viii. 1, There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.'-1 Jno. v. 12, He that hath the Son hath life; and he that hath not the Son of God hath not life.'

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and unto Jacob; because they have not [Heb. fulfilled after me] wholly followed me: 12, save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the LORD.'

a warning to those who should come after :-Ps. xcv. 7-11.

PSALM XCV. O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. 2 Let us come before his presence with thanksgiving, 3 and make a joyful noise unto him with psalms. For the LORD is a great God, and a great King above all 4 gods. In his hand are the deep places of the earth: 5 the strength of the hills is his also. b The sea is his, and he made it: and his hands formed the dry land. 60 come, let us worship and bow down: let us kneel 7 before the LORD our maker. For he is our God; and we are the people of his pasture, and the sheep of 8 his hand. To day if ye will hear his voice, harden not your heart, as in the provocation, and as in the 9 day of temptation in the wilderness: when your fathers tempted me, proved me, and saw my work. 10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and 11 they have not known my ways: unto whom I sware in my wrath d that they should not enter into my rest. compare with He. iii. 7-12. 7, 'Wherefore (as the Holy Ghost saith, To-day if ye will hear his voice, 8, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: 9, when your fathers tempted me, proved me, and saw my works forty years. 10, Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. 11, So I sware in my wrath, They shall not enter into my rest.) 12, Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.'-And iv. 5-11. 5,And in this place again, If they shall enter into my rest. 6, Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7, again, he limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day if ye will hear his voice, harden not your hearts. 8, For if Jesus had given them rest, then would he not afterward have spoken of another day. 9, There remaineth therefore a 8 rest to the people of God. 10, For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 11, Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief."-ii. 3, How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.'

19. LIGHT IS COME INTO THE WORLD.

ture Illustrations,' page opposite. in him was life, &c. :-Jno. i. 4, § 7, p. 46.-See Scrip

MEN LOVED DARKNESS:-Jno. viii. 12, § 55, Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.'-Is. xxx. 10, Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits-Rom. i. 28, And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.'-2 Th. ii. 9, 10. 9, Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.'-l Jno. i. 5-8.

NOTES.

16. THAT HE GAVE:-Ga. i. 4, Who gave himself for our sins, that he might deliver us from this present evil Rom. viii. 32-see ver. 16, He that spared not,' &c. world, according to the will of God and our Father.'

17. NOT TO CONDEMN THE WORLD:-Ac. xvii. 31, 'Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.'-2 Co. v. 10,

For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.'

18. BECAUSE HE HATH NOT BELIEVED:-He. x. 29, ' Of how much sorer punishment, suppose ye, shall he be [Continued-see next page.]

Heb. Whose the sea is.

c Heb. contention. d Heb. if they enter f That is, Joshua. Or, keeping of a sabbath. k Or, a mind void of judgment. 1 Or, offered faith.

e Or, the Gospel was first preached. i Or, to acknowledge.

Continued from page 86.7 thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, where. with he was sanctifed, an unholy thing, and hath done despite unto the Spirit of grace ?-Pri 24-30. 24, Because I have called, and ye refused: I have stretched out my hand, and no man regarded; 25, but ye have set at nought all my counsel, and would none of my reproof: 26, I also will laugh at your ealamity : I will mock when your fear cometh; 27, when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. 2, Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: 29, for that they hated knowledge, and did not choose the fear of the LORD: 30, they would none of my counsel: they despised

all my reproof.,

THAT LIGHT 18 COME:-Is. ix. 2. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.'-Is. lxi. 1, The Spirit of the Lord God is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound.'

20. HATETH THE LIGHT:-Pr. i. 29, For that they hated knowledge, and did not choose the fear of the LORD.-xv. 12, A scorner loveth not one that reproveth compare 1 Ki. xxii. 8, And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me; but evil. And Jet.oshaphat said, Let not the king say so. 10 Am. v. 10, They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly." 21. HE THAT DOETH TRUTH:-Ps. i. 1-3. 1, Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2, But his delight is in the law of the LORD; and in his law doth he meditate day and night. 3, And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not b wither; and whatsoever he doeth shall prosper.'

him: neither will he go unto the wise.'

PSALM XV. LORD, who shall abide in thy taber2nacle ? who shall dwell in thy holy hill ? He that walketh uprightly, and worketh righteousness, and 3 speaketh the truth in his heart. He that back biteth not with his tongue, nor doeth evil to his neighbour, 4 nor d taketh up a reproach against his neighbour. In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to 5 his own hurt, and changeth not. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.

comp. 2 Ch. xxxi. 20, And thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before the LORD his God.'-Ps. cxix. 142, ، Thy righteousness is an everlasting righteousness, and thy law is the truth."

grace and truth came by Jesus Christ:-see Scripture

Illustrations.

let us draw near:-He. x. 22, Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.'-Ja. i. 25, But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.'

COMETH TO THE LIGHT:-Ps. cxix. 105, Thy word is a lamp unto my feet, and a light unto my path.'-cxxxix. 23, .4. 23, Search me, O God, and know my heart: try me, and know my thoughts: 24, and see if there be any wicked way in me, and lead me in the way everlasting." -Pr. ix. 8-10. 8, Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. 9, Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. 10, The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.'Jno. vi. 45, § 43.

THAT HIS DEEDS MAY BE, &C.

see Scripture Illustrations.'-2 Co. iii. 3, Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.'-Rom. viii. 16, The Spirit " Or, wicked. b Heb. fade. e Heb. sojourn.

itself beareth witness with our spirit, that we are the children of God.'-1 Co. xiv. 25, And thus are the secrets of his heart made manifest; and so falling down on his face be will worship God, and report that God is in you of a truth."

WROUGHT IN GOD:-Is. xxvi. 12, LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.'-Ph. ii. 13, For it is God which worketh in you both to will and to do of his good pleasure. ADDENDA.

RABBI Je. xxxix. 3, And all the princes of the king of Babylon came in, and sat in the mid ile gate, even Nergal-sharezer, Samgar-nebo, Sarsechim, Rab-saris, princes of the king of Babylon.-2 Ki. xxv. 8, And in Nergal-sharezer, Rab-mag, with all the residue of the the fifth month. on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzar-adan, captain of the guard, a servant of the king of Babylon, unto Jerusalem.'-Da. i. 3, And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes.'-ii. 48, Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.'-v. 11, There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers.'-Est. i. 8, And the drinking was according to the law; none did compel: for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure.'

3

ISAIAH LVII. The riguteous perisheth, and no mar layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from 2 the evil to come. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. But draw near hither, ye sons of the sorceress, the 4 seed of the adulterer and the whore. Against whom do ye sport yourselves? against whom make yo a wide mouth, and draw out the tongue? are ye not children 5 of transgression, a seed of falsehood, enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks? 6 Among the smcoth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat 7 offering. Should I receive comfort in these? Upon a lofty and high mountain hast thou set thy bed: even 8 thither wentest thou up to offer sacrifice. Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou 9 lovedst their bed where thou sawest it. And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, 10 and didst debase thyself eren unto hell. Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of 11 thine hand; therefore thou wast not grieved. And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not p I will declare thy righteousness, and thy works; for they shall not profit thee. When thou criest, let thy companies deliver thee; bat the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy meuntain; 14 and shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my 15 people. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. 16 For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, 17 and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him: Ihid me, and was wroth, and he went on frowardly in the I have seen his ways, and will heal 18 way of his heart. him: I will lead him also, and restore comforts unto 19 him and to his mourners. I create the fruit of the lips; Peace, peace to him that is far off, and to him [Continued see next page.]

12

13

d Or, receiveth, or, endureth.

* Or, grandfather-see ver. 2.

THE LORD GIVETH WISDOM: OUT OF HIS MOUTH COMETH KNOWLEDGE AND UNDERSTANDING.-Prov. ii. 6.

JOHN iii. 20, .1.

20 than light, because their deeds were evil. For every one that-doeth evil hateth the 21 light, neither cometh to the light, lest his deeds should-be-reproved. But he that-doeth truth cometh to the light, that his deeds may-be-made-manifest, that they-are wrought in God.

SCRIPTURE ILLUSTRATIONS.

20. hateth the light-they hated knowledge, and | did not choose the fear of the Lord,' Pr. i. 29-'a scorner loveth not one that reproveth him,' xv. 12comp. I Ki. xxii. 8; so Am. v. 10-ye are of your father the devil, and the lusts,' &c., Jno. viii. 44, .5, § 55.

21. he that doeth truth his delight is in the law of the Lord,' Ps. i. 1-3 he that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart, xv.-comp. 2 Ch. xxxi. 20-thy law is the truth,' Ps. cxix. 142-grace and truth came,' &c., Jno. i. 17, § 7-I am the way,' &c., xiv. 6, §87when he, the Spirit of truth, is come,' &c., xvi. 13, § ib. let us draw near with a true heart,' He. x. 22a doer of the work,' Ja. i. 25.

cometh to the light- thy word is a lamp unto my feet,' &c., Ps. cxix. 105-'search me, O God,... and

lead,' &c., cxxxix. 23. .4- give to a wise man, and he will be yet wiser,' Pr. ix. 8-10-every man... that hath heard, and hath learned of the Father, cometh unto me,' Jno. vi. 45, § 43.

that his deeds may be made manifest-let your light so,' &c., Mt. v. 16, § 19 by this shall all men know that,' &c., Jno. xiii. 35, § 87-manifestly declared to be the epistle of Christ,' 2 Co. iii. 3-in the primitive church the Spirit revealed the true character and real condition of many individuals: the Spirit itself beareth witness with our spirit, that we are the children of God,' Rom. viii. 16-see 1 Co. xiv. 25.

wrought in God-thou.. hast wrought all our works in us,' Is. xxvi. 12-' for it is God which worketh in you,' &c., Ph. ii. 13.

NOTES.

20. His deeds should be reproved. To reprove here means not only to detect, or make manifest, but also includes the idea of condemnation when they are The gospel would make his wickedness detected. manifest, and his conscience would condemn him.

The sentiment at the last clause of ver. 19 is here illustrated, and the discourse concludes with a sentiment of general application, shewing the evil effects of a corrupt life on all inquiries after truth, and evincing, that when truth is against a man, a man is against truth.'

21. He that doeth truth. The sinner acts from falsehood and error, the good man acts according to truth. The sinner believes a lie-that God will not punish; or that there is no God; or that there is no eternity, or no hell; the Christian believes all these, and acts, knowing them to be true.

Cometh to the light. By prayer, and searching the
Scriptures, he endeavours to ascertain the truth, and
yield his mind to it.
May be made manifest. May be made clear or
PRACTICAL

20, .1 ver. Men may be known to be in the truth by their walking in the light, and rejoicing to have

plain. He searches for truth and light, that he may
have evidence that his actions are right.
cording to the will of God; by the influence and aid
Wrought in God. That they are performed ac-
of God. For it is God which worketh in you both to
will and to do of his good pleasure,' Ph. ii. 13. Here
is the character of a sincere Christian: 1st. He does
truth. He loves it; seeks it; follows it. 2nd. He
comes to the light. He does not attempt to deceive
himself or others. 3rd. He desires to know the true
state of his heart before God. 4th. An especial ob-
ject of his efforts is that his deeds may be wrought in
God. He desires to be a good man; to receive con-
tinual aid from God, and to perform such actions as
God will approve.

This is the close of our Lord's discourse with Nico-
demus-a discourse condensing the gospel; giving
the most striking exhibition and illustration of
truth; and presenting especially the fundamental
doctrine of regeneration, and the evidence of the
change. It is clear that the Saviour regarded this
as lying at the foundation of religion. Without it
we cannot possibly be saved.
REFLECTION.
their case fully investigated according to the truth
of God, as revealed in his Holy Scriptures.

ADDEND A.

RABBI, p. 83.

'Rabbi, rab, rabban, rabbon; a title signifying master. It seems to have come originally from Assyria. In Sennacherib's army, we find Rab-shakeh, the master of the drinking, or butler, and Rab-saris, the master of the eunuchs. In Nebuchadnezzar's, we find also Rab-mag, the chief of the magi; and Nebuzaradan is called Rab-tebachim, the master of the butchers, cooks, or guards. We find also at Babylon, Rab-saganim, the master of the governors; and Rab-chartumim, the master of the interpreters of dreams, Je. xxxix. 3; 2 Ki. xxv. 8; Da. i. 3; ii. 48; v. 11. To keep order, Ahasuerus set a rab, or governor, at every table of his splendid feast, Est. i. 8. Rab is now with the Jews reckoned a more dignified title than rabbi; and rabbin, or rabbim, greater than either; and to become such, one must ascend by several degrees. The rector of their school is called rab chacham, the wise master. He that attends it in order to obtain a doctorship is called bachur, the candidate. After that he is called chabarlerab, the master's companion. At his next degree, he is called rab, rabbi, and morenu, our teacher. The rab-chacham decides in religious, and frequently in civil affairs. He celebrates marriages, and declares divorcements. He is head of the collegians, and preaches, if he has a talent for it. He reproves the unruly, and excommunicates offenders. Both in the

OUR LORD'S MINISTRY IN The entire history of our Lord's public ministry is divisible into that part of it which was discharged in Judæa, and that part of it which was confined to Galilee; and is recorded in distinct and independent

school and synagogue he sits in the chief seat; and
in the school his scholars sit at his feet. Where the
synagogue is small, he is both preacher and judge;
but where the Jews are numerous, they have ordi-
narily a council for their civil matters; but if the
rabbin be called to it, he usually takes the chief
seat. Our Saviour inveighs against the rabbins,
whether scribes or Pharisees, of his time, as ex-
tremely proud, ambitious of honorary titles and
honorary seats, and as given to impose on others
vast numbers of traditions not warranted in the
word of God, Mt. xv., § 44; xxiii., § 85. Since that
time, God has given up the Jewish rabbins to the
most astonishing folly and trifling; they chiefly deal
in idle and stupid traditions, and whimsical decisions,
on points of no consequence, except to render the
observers ridiculous. In geography and history they
make wretched work. Inconsistencies of timing
things, absurdities, and dry rehearsals, crowd their
page. In their commentaries on the Scripture, they
are commonly blind to what an ordinary reader
might perceive, and retail multitudes of silly fan-
cies, fit to move our pity or contempt. The judi-
cious Onkelos, laborious Nathan-mordecai, the famed
Maimonides, the two Kimchis, Aben-ezra, Solomon
Jarchi, Jachiades, Sephorno, and some others, how-
ever, deserve a better character.'-Gurney's Dict.
JUDEA.-John ii. 13, p. 81.
gospels. The ministry in Judæa is confined almost
totally to St. John; the history of the ministry in
Galilee almost as exclusively to the other three evan-
gelists.

THE LIPS OF THE RIGHTEOUS FEED MANY.-Prov. x. 21.

[87

A FOOLISH WOMAN IS CLAMOROUS: SHE IS SIMPLE, AND KNOWETH NOTHING.-Prov. ix. 13.

HOW CAN YE BELIEVE, WHICH RECEIVE HONOUR ONE OF ANOTHER,

The times and occasions of the ministry in Judæa are likewise twofold; the times and occasions when our Saviour was visiting Jerusalem, and the times. and occasions when he was residing elsewhere in Judæa. The first instance on record of any attendance at Jerusalem is the attendance at the passover, Jno. ii. 13; and the first instance of any residence in Judæa, apart from Jerusalem, is that which begins to be recorded, Jno. iii. 22, § 13, p. 89; and is supposed to continue, or go on, to the time of the return into Galilee, iv. 1-3. Of any residence in Judæa, out of Jerusalem, the only other instance, distinct from the first, is that which is specified at Jno. xi. 54, § 58: for though Ephraim might border upon Samaria, it was, notwithstanding, a city of Judaa.

dents which then transpired were always of a peculiar kind, and eminently deserving of record. They prove not merely the fact of our Lord's compliance with the legal requisitions, which enjoined such attendance, at stated times, on all the male Israelites, but what was still more to be expected from him, his anxiety to convince the Jews, strictly so called-his brethren according to the flesh-of the truth of his character by both his discourses, and his miracles, on the spot.'-Greswell, Vol. II. Diss. xxiii. pp. 245.8.

'At the first passover, Jno. ii. 13, by the remarkable cised an authority which he never assumed or exeract of cleansing the temple, Jesus assumed and exercised again, until the same time before the last; whereby he may justly be considered to have stamped this first passover with an importance, in the order of his ministry, scarcely inferior to that of the last. He predicted, at this early period, his death and resurrection, with a degree of significancy which he does not employ in alluding to them again until the last year of his ministry itself; and the words which he uttered now were remembered, and produced against him, three years afterwards. He wrought miracles now in the sight of all who attended the feast, both Jews and Galilæans; though a little before he had declined to work a miracle in private at Cana in Galilee. That hour, therefore, which was not come then, must have arrived now; and that evidence of his glory, with its effects in making him disciples, which had before been confined to his immediate friends, was now published to all the world. He held a discourse with Nicodemus on some of the most abstruse points of Christian doctrine. When he left Jerusalem, he began to baptize somewhere in Judæa; by the hands, at least, of his disciples; and to make converts in such numbers, as to eclipse the fame of John, and to divert the eyes of the Pharisees from John towards himself. And, finally, as he returned into Galilee, he declared himself more openly to the woman of Sychar than he ever declared himself afterwards, on any occasion but the last, when before the sanhedrim, or Pilate.

Besides these two instances, there is none other on record, either in St. John's Gospel, or out of it, during which there is any reason to suppose that our Saviour was residing in Judæa: for as to Bethabara, which is mentioned at Jno. x. 40, § 56, as the scene of a temporary residence also, it is proved, by a comparison with other passages, i. 28, § 10; iii. 23, .5, .6, § 13, to have been probably in Persea, or, at least, in Galilee. The times and occasions of Jesus' attendances at Jerusalem were five; viz., two, of attendances at a passover, Jno. ii. 13, § 12, p. 81; xii. 1, §81; one, of an attendance at a feast of tabernacles, Jne. vii. 2-10, § 54, .5; one, of an attendance at a feast of dedication, Jno. x. 22, .3, § 56; and one, which is left indefinite, Jno. v. 1, § 23: but besides these there are no more. The Gospel of St. John is supplementary to the rest not only in general, and even where they all relate to transactions in Galilee, or elsewhere out of Judæa, but especially so with respect to the transactions in Judæa. It was in this department of the gospel history that the preceding accounts were principally, or rather totally defective; since, with the exception of the history of passion week, that is, of seven or eight days before the close of our Lord's public ministry, it is a notorious fact that they nowhere speak of any visit to Jerusalem; they nowhere, except by implication, prove him to have been in Judæa at all. The reverse of this is true of St. John; The open assumption of the character of the the scene of whose accounts, with the same exception Messias, and the beginning to act thenceforward in of a very little transacted in Galilee, or on the other that character, which are in one sense the formal side the lake of Tiberias, is placed in Judæa. commencement of our Lord's ministry, must be These visits of our Lord were cardinal points in dated from the passover, Jno. ii. 13,' supra, p. 81. the discharge of the ministry in Judæa; the inci--Vol. I. Diss. x. pp. 357,..8.

out of the house; neither shall ye break a bone there-
of."
This the later Jews understand, not of the
smaller bones, but only of the greater which had
marrow in them. Thus was this rite also intended
to denote their being in haste, not having time to
break the bones, and suck out the marrow.
'Lastly, it was ordered that nothing of the paschal
lamb should remain till the morning; but, if it were
not all eaten, it was to be consumed by fire, Ex. xii.
10, "And ye shall let nothing of it remain until the
morning; and that which remaineth of it until the
morning ye shall burn with fire." The same law was
extended to all eucharistical sacrifices, Le. xxii. 30,
"On the same day it shall be eaten up; ye shall leave
none of it until the morrow: I am the Lord;" no
part of which was to be left, or set by, lest it should
be corrupted, or converted to any profane or common
use, an injunction which was designed, no doubt, to
maintain the honour of sacrifices, and to teach the
Jews to treat with reverence whatever was conse-
crated more especially to the service of God.

THE PASSOVER, p. 81.-(Continued from Sect. vi. p. 44.) The paschal lamb was to be eaten with unleavened bread, on pain of being cut off from Israel, or excommunicated; though some critics understand this of being put to death. The reason of this injunction was, partly to remind them of the hardships they had sustained in Egypt: unleavened bread being heavy, and less palatable than that which was leavened; on which account it is called the bread of affliction; De. xvi. 3, "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life;" and partly to commemorate the speed of their deliverance or departure from thence, which was such, that they had not sufficient time to leaven their bread; Ex. xii. 39, "And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual; and on this account it was enacted into a standing law, De. xvi. 3. This rite, therefore, was not only observed at the first passover, but in all succeeding ages.

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The passover was likewise to be eaten "with bitter herbs:" this was doubtless prescribed as "a memorial of their severe bondage in Egypt, which made their lives bitter unto them." To this sauce the Jews afterwards added another, made of dates, raisins, and several ingredients beaten together to the consistence of mustard, which is called charoseth, and is designed to represent the clay in which their forefathers wrought while they were in bondage to the Egyptians. It was further prescribed, that they should eat the flesh of the lamb, without breaking any of his bones, Ex. xii. 46, " In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad

88]

'Such were the circumstances under which the first passover was celebrated by the Israelites; for, after they were settled in the land of Canaan, they no longer ate it standing, but the guests reclined on their left arms upon couches placed round the table, Jno. xiii. 23, § 87. This posture, according to the Talmudical writers, was an emblem of that rest and freedom which God had granted to the children of Israel by bringing them out of Egypt. This custom of reclining at table, over one another's bosom, was a sign of equality and strict union among the guests. This custom, Beausobre well observes, will explain several passages of Scripture, particularly those in which mention is made of Abraham's bosom, Lu. xvi. 22, § 69, and of the Son's being in the bosom of the Father, Jno. i. 18, § 7, p. 48, comp. with Ph. ii. 6, and Jno. xiii. 23, § 87.'-Horne's Introduction, Vol. III. pp. 309, .10.-Continued, Sect. lxxxvii.

FOOLS DIE FOR WANT OF WISDOM.-Prov. x. 21.

AND SEEK NOT THE HONOUR THAT COMETH FROM GOD ONLY?-John v. 44.

[ISAIAH LVII. continued.]

that is near, saith the LORD; and I will heal him. 20 But the wicked are like the troubled sea, when it can21 not rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.

ISAIAH XXX. Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they 2 may add sin to sin: that walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust 3 in the shadow of Egypt! Therefore shall the strength of Pharaoh be your shame, and the trust in the sha4 dow of Egypt your confusion. For his princes were 5 at Zoan, and his ambassadors came to Hanes. They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and 6 also a reproach. The burden of the beasts of the south into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent, they will carry their richies upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit 7 them. For the Egyptians shall help in vain, and to no purpose: therefore have I cried a concerning this, Their strength is to sit still.

8

Now go, write it before them in a table, and note it in a book, that it may be for b the time to come for 9 ever and ever: that this is a rebellious people, lying children, children that will not hear the law of the 10 LORD: which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak 11 unto us smooth things, prophesy deceits: get you out of the way, turn aside out of the path, cause the Holy 12 One of Israel to cease from before us. Wherefore

thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, 13 and stay thereon: therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. 14 And he shall break it as the breaking of d the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water 15 withal out of the pit. For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be 16 your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they 17 that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.

18

And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for 19 him. For the people shall dwell in Zion at Jerusalem thou shalt weep no more: he will be very gra cious unto thee at the voice of thy cry; when he shall 20 hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of faffiction, yet shall not thy teachers be removed into a coruer any more, but thine eyes shall see thy teach21 ers: and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to 22 the right hand, and when ye turn to the left. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou 23 shalt say unto it, Get thee hence. Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle 24 feed in large pastures. The oxen likewise and the young asses that ear the ground shall eat & clean provender, which hath been winnowed with the shovel 25 and with the fan. And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, 26 when the towers fall. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.

27

Behold, the name of the LORD cometh from far,

a Or, to her. b Heb. the latter day. of branches, or, boughs: or, a mast. grievousness of flame.

Or, fraud. f Or, oppression.

i Heb. heaviness.

burning with his anger, hand the burden thereof is theavy his lips are full of indignation, and his tongue 28 as a devouring fire: and his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to 29 err. Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the moun30 tain of the LORD, to the mighty One of Israel. And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hail31 stones. For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod. 32 And in every place where the grounded staff shall pass, which the LORD shali "lay upon him, it shall be with tabrets and harps: and in battles of shaking will 33 he fight with it. For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

GENESIS XXVIII. And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Ca2 naan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's 3 brother. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be 4 Pa multitude of people; and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land 9 wherein thou art a 5 stranger, which God gave unto Abraham. And Isaac sent away Jacob: and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.

6

When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the 7 daughters of Canaan; and that Jacob obeyed his father and his mother, and was gone to Padan-aram; 8 and Esau seeing that the daughters of Canaan pleas9 ed not Isaac his father; then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

10

And Jacob went out from Beersheba, and went to11 ward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. 12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on 13 it. And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee 14 will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and thou shalt "spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall 15 all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

16

And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not. 17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and 18 this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured 19 oil upon the top of it. And he called the name of that place Bethel: but the name of that city was 20 called Luz at the first. And Jacob rowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and rai21 ment to put on, so that I come again to my father's 22 house in peace; then shall the LORD be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.

'k Heb. rock.

d Heb. the bottle of potters.

8 Or, savoury. Heb. leavened.

Heb. the glory of his voice.

Or, a tree bereft h Or, and the m Heb. every Heb. from yesterday. P Heb. an assembly Heb. were evil in the eyes of, $c. sch. xxxvi. 3. She is called "Heb. break forth.

passing of the rod founded. n Heb. cause to rest upon him.
of people. 9 Heb. of thy sojournings.
Bashemath. t called, Acts vii. 2, Charran.

that is, The house of God.

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